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           Title: Commentary on the Whole Bible Volume III (Job to Song of
                  Solomon)
      Creator(s): Henry, Matthew
     Print Basis: 1706-1721
          Rights: Public domain. May be copied and distributed freely.
   CCEL Subjects: All; Bible; Classic; Proofed
      LC Call no: BS490.H4
     LC Subjects:

                  The Bible

                  Works about the Bible
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Matthew Henry's

                         Commentary on the Whole Bible

    Unabridged


  Volume III

Job to Song of Solomon
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P R E F A C E

Job to Song of Solomon
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   These five books of scripture which are contained in this third volume
   and which I have here endeavoured, according to the measure of the gift
   given to me, to explain and improve, for the use of those who desire to
   read them, not only with understanding, but to their
   edification--though they have the same divine origin, design, and
   authority, as those that went before, yet, upon some accounts, are of a
   very different nature from them, and from the rest of the sacred
   writings, such variety of methods has Infinite Wisdom seen fit to take
   in conveying the light of divine revelation to the children of men,
   that this heavenly food might have (as the Jews say of the manna)
   something in it agreeable to every palate and suited to every
   constitution. If every eye be not thus opened, every mouth will be
   stopped, and such as perish in their ignorance will be left without
   excuse. We have piped unto you, and you have not danced, we have
   mourned unto you, and you have not lamented, Matt. xi. 17.

   I. The books of scripture have hitherto been, for the most part, very
   plain and easy, narratives of matter of fact, which he that runs may
   read and understand, and which are milk for babes, such as they can
   receive and digest, and both entertain and nourish themselves with. The
   waters of the sanctuary have hitherto been but to the ankles or to the
   knees, such as a lamb might wade in, to drink of and wash in; but here
   we are advanced to a higher form in God's school, and have books put
   into our hands wherein are many things dark and hard to be understood,
   which we do not apprehend the meaning of so suddenly and so certainly
   as we could wish, the study of which requires a more close application
   of mind, a greater intenseness of thought, and the accomplishing of a
   diligent search, which yet the treasure hid in them, when it is found,
   will abundantly recompense. The waters of the sanctuary are here to the
   loins, and still as we go forward we shall find the waters still risen
   in the prophetical books, waters to swim in (Ezek. xlvii. 3-5), not
   fordable, nor otherwise to be passed over--depths in which an elephant
   will not find footing, strong meat for strong men. The same method is
   observable in the New Testament, where we find the plain history of
   Christ and his gospel placed first in the Evangelists and the Acts of
   the Apostles; then the mystery of both in the Epistles, which are more
   difficult to be understood; and, lastly, the prophesies of things to
   come in the apocalyptic visions. This method, so exactly observed in
   both the Testaments, directs us in what order to proceed both in
   studying the things of God ourselves and in teaching them to others; we
   must go in the order that the scripture does; and where can we expect
   to find a better method of divinity and a better method of preaching?

   1. We must begin with those things that are most plain and easy, as,
   blessed be God, those things are which are most necessary to salvation
   and of the greatest use. We must lay our foundation firm, in a sound
   experimental knowledge of the principles of religion, and then the
   super-structure will be well reared and will stand firmly. It is not
   safe to launch out into the deep at first, nor to venture into points
   difficult and controverted until we have first thoroughly digested the
   elements of the oracles of God and turned them in succum et
   sanguinem--into juice and blood. Those that begin their Bible at the
   wrong end commonly use their knowledge of it in the wrong way. And, in
   training up others, we must be sure to ground them well at first in
   those truths of God which are plain, and in some measure level to their
   capacity, which we find they comprehend, and relish, and know how to
   make use of, and not amuse those that are weak with things above them,
   things of doubtful disputation, which they cannot apprehend any
   certainty of nor advantage by. Our Lord Jesus spoke the word to the
   people as they were able to hear it (Mark iv. 33) and had many things
   to say to his disciples which he did not say because as yet they could
   not bear them, John xvi. 12, 13. And those whom St. Paul could not
   speak to as unto spiritual--though he blamed them for their
   backwardness, yet he accommodated himself to their weakness, and spoke
   to them as unto babes in Christ, 1 Cor. iii. 1, 2.

   2. Yet we must not rest in these things. We must not be always children
   that have need of milk, but nourished up with that, and gaining
   strength, we must go on to perfection (Heb. vi. 1), that having, by
   reason of use, our spiritual senses exercised (Heb. v. 14), we may come
   to full age, and put away childish things, and, forgetting the things
   which are behind, that is, so well remembering them (Phil. iii. 13)
   that we need not be still poring over them as those that are ever
   learning the same lesson, we may reach forth to the things which are
   before. Though we must never think to learn above our Bible, as long as
   we are here in this world, yet we must still be getting forward in it.
   You have dwelt long enough in this mountain; now turn and take your
   journey onward in the wilderness towards Canaan. Our motto must be Plus
   ultra--Onward. And then shall we know if thus, by regular steps (Hos.
   vi. 3), we follow on to know the Lord and what the mind of the Lord is.

   II. The books of scripture have hitherto been mostly historical, but
   now the matter is of another nature; it is doctrinal and devotional,
   preaching and praying; and in this way of writing, as well as in the
   former, a great deal of excellent knowledge is conveyed, which serves
   very valuable purposes. It will be of good use to know not only what
   others did that went before us, and how they fared, but what their
   notions and sentiments were, what their thoughts and affections were,
   that we may, with the help of them, form our minds aright. Plutarch's
   Morals are reputed as a useful treasure in the commonwealth of learning
   as Plutarch's Lives, and the wise disquisitions and discourses of the
   philosophers as the records of the historians; nor is this divine
   philosophy (if I may so call it), which we have in these books, less
   needful, nor less serviceable, to the church, than the sacred history
   was. Blessed be God for both.

   III. The Jews make these books to be given by a divine inspiration
   somewhat different from that both of Moses and the prophets. They
   divided the books of the Old Testament into the Law, the Prophets and
   the ktwbym--Writings, which Epiphanius emphatically translates
   grapheia--things written, and these books are more commonly called
   among the Greeks Hagiographa--Holy writings: the Jews attribute them to
   that distinct kind of inspiration which they call rwh hqds--The Holy
   Spirit. Moses they supposed to write by the Spirit in a way above all
   the other prophets, for with him God spoke mouth to mouth, even
   apparently (Num. xii. 8) knew him, that is, conversed with him face to
   face, Deut. xxxiv. 10. He was made partaker of divine revelation (as
   Maimonides distinguishes, De Fund. Legis, c. 7) per vigiliam--while
   awake, [1] whereas God manifested himself to all the other prophets in
   a dream or vision: and he adds that Moses understood the words of
   prophecy without any perturbation or astonishment of mind, whereas the
   other prophets commonly fainted and were troubled. But the writers of
   the Hagiographa they suppose to be inspired in a degree somewhat below
   that of the other prophets, and to receive divine revelation, not as
   they did by dreams, and visions, and voices, but (as Maimonides
   describes it, More Nevochim--part 2 c. 45) they perceived some power to
   rise within them, and rest upon them, which urged and enabled them to
   write or speak far above their own natural ability, in psalms or hymns,
   or in history or in rules of good living, still enjoying the ordinary
   vigour and use of their senses. Let David himself describe it. The
   Spirit of the Lord spoke by me, and his word was in my tongue; the God
   of Israel said, the Rock of Israel spoke to me, 2 Sam. xxiii. 2, 3.
   This gives such a magnificent account of the inspiration by which David
   wrote that I see not why it should be made inferior to that of the
   other prophets, for David is expressly called a prophet, Acts ii. 29,
   30. But, since our hand is in with the Jewish masters, let us see what
   books they account Hagiographa. These five that are now before us come,
   without dispute, into this rank of sacred writers, and the book of the
   Lamentations is not unfitly added to them. Indeed the Jews, when they
   would speak critically, reckon all those songs which we meet with in
   the Old Testament among the Hagiographa; for though they were penned by
   prophets, and under the direction of the Holy Ghost, yet, because they
   were not the proper result of a visum propheticum--prophetic vision,
   they were not strictly prophecy. As to the historical books, they
   distinguish (but I think it is a distinction without a difference);
   some of them they assign to the prophets, calling them the prophetæ
   priores--the former prophets, namely, Joshua, Judges, and the two books
   of the Kings; but others they rank among the Hagiographa, as the book
   of Ruth (which yet is but an appendix to the book of Judges), the two
   books of Chronicles, with Ezra, Nehemiah, and the book of Esther, which
   last the rabbin have a great value for, and think it is to be had in
   equal esteem with the law of Moses itself, that it shall last as long
   as that lasts, and shall survive the writings of the Prophets. And,
   lastly, they reckon the book of Daniel among the Hagiographa, [2] for
   which no reason can be given, since he was not inferior to any of the
   prophets in the gift of prophecy; and therefore the learned Mr. Smith
   thinks that their placing him among the Hagiographical writers was
   fortuitous by mistake. [3] Mr. Smith, in his Discourse before quoted,
   though he supposes this kind of divine inspiration to be more "pacate
   and serene than that which was strictly called prophecy, not acting so
   much upon the imagination, but seating itself in the higher and purer
   faculties of the soul, yet shows that it manifested itself to be of a
   divine nature, not only as it always elevated pious souls into strains
   of devotion, or moved them strangely to dictate matters of true piety
   and goodness, but as it came in abruptly upon the minds of those holy
   men, and transported them from the temper of mind they were in before,
   so that they perceived themselves captivated by the power of some
   higher light than that which their own understanding commonly poured
   out upon them; and this, says he, was a kind of vital form to that
   light of divine and sanctified reason which they were perpetually
   possessed of and that constant frame of holiness and goodness which
   dwelt in their hallowed minds." We have reason to glorify the God of
   Israel who gave such power unto men and has here transmitted to us the
   blessed products of that power.

   IV. The style and composition of these books are different from those
   that go before and those that follow. Our Saviour divides the books of
   the Old Testament into the Law, the Prophets, and the Psalms (Luke
   xxiv. 44), and thereby teaches us to distinguish those books that are
   poetical, or metrical, from the Law and the Prophets; and such are all
   these that are now before us, except Ecclesiastes, which yet, having
   something restrained in its style, may well enough be reckoned among
   them. They are books in verse, according to the ancient rules of
   versifying, though not according to the Greek and Latin prosodies. Some
   of the ancients call these five books the second Pentateuch of the Old
   Testament, [4] five sacred volumes which are as the satellites to the
   five books of the law of Moses. Gregory Nazianzen [5] (carm. 33, p. 98)
   calls these hai sticherai pente--the five metrical books; first Job (so
   he reckons them up), then David, then the three of
   Solomon-Ecclesiastes, the Song, and Proverbs. Amphilochius, bishop at
   Iconium, in his iambic poem to Seleucus, reckons them up particularly,
   and calls them sticheras pente Biblos--the five verse-books. Epiphanius
   (lib. de ponder. et mensur. p. 533) pente stichereis--the five
   verse-books. And Cyril. Hierosol. Collect. 4, p. 30 (mihi--in my copy),
   calls these five books ta stichera--books in verse. Polychronius, in
   his prologue to Job, says that as those that are without call their
   tragedies and comedies poietika--poetics, so, in sacred writ, those
   books which are composed in Hebrew metre (of which he reckons Job the
   first) we call stichera biblia--books in verse, written kata
   stichon--according to order. What is written in metre, or rhythm, is so
   called from metros--a measure, and arithmos--a number, because
   regulated by certain measures, or numbers of syllables, which please
   the ear with their smoothness and cadency, and so insinuate the matter
   the more movingly and powerfully into the fancy. Sir William Temple,
   [6] in his essay upon poetry, thinks it is generally agreed to have
   been the first sort of writing that was used in the world, nay, that,
   in several nations, poetical compositions preceded the very invention
   or usage of letters. The Spaniards (he says) found in America many
   strains of poetry, and such as seemed to flow from a true poetic vein,
   before any letters were known in those regions. The same (says he) is
   probable of the Scythians and Grecians: the oracles of Apollo were
   delivered in verse. Homer and Hesiod wrote their poems (the very
   Alcoran of the pagan dæmonology) many ages before the appearing of any
   of the Greek philosophers or historians; and long before them (if we
   may give credit to the antiquities of Greece), even before the days of
   David, Orpheus and Linus were celebrated poets and musicians in Greece;
   and at the same time Carmenta, the mother of Evander, who was the first
   that introduced letters among the natives of Greece, was so called à
   carmine--from a song, because she expressed herself in verse. And in
   such veneration was this way of writing among the ancients that their
   poets were called vates--prophets, and their muses were deified. But,
   which is more certain and considerable, the most ancient composition
   that we meet with in scripture was the song of Moses at the Red Sea
   (Exod. xv.), which we find before the very first mention of writing,
   for that occurs not until Exod. xvii. 14, when God bade Moses write a
   memorial of the war with Amalek. The first, and indeed the true and
   general end of writing, is a help of memory; and poetry does in some
   measure answer that end, and even in the want of writing, much more
   with writing, helps to preserve the remembrance of ancient things. The
   book of the wars of the Lord (Num. xxi. 14), and the book of Jasher
   (Josh. x. 13; 2 Sam. i. 18), seem to have been both written in poetic
   measures. Many sacred songs we meet with in the Old Testament,
   scattered both in the historical and prophetical books, penned on
   particular occasions, which, in the opinion of very competent judges,
   "have in them as true and noble strains of poetry and picture as are
   met with in any other language whatsoever, in spite of all
   disadvantages from translations into such different tongues and common
   prose, [7] nay, are nobler examples of the true sublime style of poetry
   than any that can be found in the Pagan writers; the images are so
   strong, the thoughts so great, the expressions so divine, and the
   figures so admirably bold and moving, that the wonderful manner of
   these writers is quite inimitable." [8] It is fit that what is employed
   in the service of the sanctuary should be the best in its kind.

   The books here put together are poetical. Job is an heroic poem, the
   book of Psalms a collection of divine odes or lyrics, Solomon's Song a
   pastoral and an epithalamium; they are poetical, and yet sacred and
   serious, grave and full of majesty. They have a poetic force and flame,
   with out poetic fury and fiction, and strangely command and move the
   affections, without corrupting the imagination or putting a cheat upon
   it; and, while they gratify the ear, they edify the mind and profit the
   more by pleasing. It is therefore much to be lamented that so powerful
   an art, which was at first consecrated to the honour of God, and has
   been so often employed in his service, should be debauched, as it has
   been, and is at this day, into the service of his enemies--that his
   corn, and wine, and oil should be prepared for Baal.

   V. As the manner of the composition of these books is excellent, and
   very proper to engage the attention, move the affections, and fix them
   in the memory, so the matter is highly useful, and such as will be
   every way serviceable to us. They have in them the very sum and
   substance of religion, and what they contain is more fitted to our
   hand, and made ready for use, than any part of the Old Testament, upon
   which account, if we may be allowed to compare one star with another in
   the firmament of the scripture, these will be reckoned stars of the
   first magnitude. All scripture is profitable (and this part of it in a
   special manner) for instruction in doctrine, in devotion, and in the
   right ordering of the conversation. The book of Job directs us what we
   are to believe concerning God, the book of Psalms how we are to worship
   him, pay our homage to him, and maintain our communion with him, and
   then the book of the Proverbs shows very particularly how we are to
   govern ourselves en pase anastrophe--in every turn of human life; thus
   shall the man of God, by a due attention to these lights, be perfect,
   thoroughly furnished for every good work. And these are placed
   according to their natural order, as well as according to the order of
   time; for very fitly are we first led into the knowledge of God, our
   judgments rightly formed concerning him, and our mistakes rectified,
   and then instructed how to worship him and to choose the things that
   please him. We have here much of natural religion, its principles, its
   precepts--much of God, his infinite perfections, his relations to man,
   and his government both of the world and of the church; here is much of
   Christ, who is the spring, and soul, and centre, of revealed religion,
   and whom both Job and David were eminent types of, and had clear and
   happy prospects of. We have here that which will be of use to enlighten
   our understandings, and to acquaint us more and more with the things of
   God, with the deep things of God--speculations to entertain the most
   contemplative, and discoveries to satisfy the most inquisitive and
   increase the knowledge of those that are most knowing. Here is that
   also which, with a divine light, will bring into the soul the heat and
   influence of a divine fire, will kindle and inflame pious and devout
   affections, on which wings we may soar upwards until we enter into the
   holiest. We may here be in the mount with God, to behold his beauty;
   and when we come down from that mount, if we retain (as we ought) the
   impressions of our devotion upon our spirits and make conscience of
   doing that good which the Lord our God here requires of us, our faces
   shall shine before all with whom we converse, who shall take occasion
   thence to glorify our Father who is in heaven, Matt. v. 16. Thus great,
   thus noble, thus truly excellent, is the subject, and thus capable of
   being improved, which gives me the more reason to be ashamed of the
   meanness of my performance, that the comment breathes so little of the
   life and spirit of the text. We often wonder at those that are not at
   all affected with the great things of God, and have no taste nor relish
   of them, because they know little of them; but perhaps we have more
   reason to wonder at ourselves, that conversing so frequently, so
   intimately, with them, we are not more affected with them, so as even
   to be wholly taken up with them, and in a continual transport of
   delight in the contemplation of them. We hope to be so shortly; in the
   mean time, though like the three disciples that were the witnesses of
   Christ's transfiguration upon the mount we are but dull and sleepy, yet
   we can say, Master, it is good to be here; here let us make
   tabernacles, Luke ix. 32, 33.

   I have nothing here to boast of--nothing at all, but a great deal to be
   humbled for, that I have not come up to what I have aimed at in respect
   of fulness and exactness. In the review of the work, I find many
   defects, and those who are critical, perhaps, will meet with some
   mistakes in it; but I have done it with what care I could, and desire
   to be thankful to God who by his grace has carried me on in his work
   thus far: let that grace have all the glory (Phil. ii. 13), which works
   in us both to will and to do whatever we will or do that is good or
   serves any good purpose. What is from God will, I trust, be to him,
   will be graciously accepted by him, according to what a man has, and
   not according to what he had not, and will be of some use to his
   church; and what is from myself (that is, all the defects and errors)
   will, I trust, be favourably passed by and pardoned. That prayer of St.
   Austin is mine, Domine Deus, quæcunque dixi in his libris de tuo,
   agnoscant et tui; et quæ de meo, et tu ignosce et tui--Lord God,
   whatever I have maintained in these books correspondent with what is
   contained in thine grant that thy people may approve as well as
   thyself; whatever is but the doctrine of my book forgive thou, and
   grant that thy people may forgive it also. I must beg likewise to own,
   to the honour of our great Master, that I have found the work to be its
   own wages, and that the more we converse with the word of God the more
   it is to us as the honey and the honeycomb, Ps. xix. 10. In gathering
   some gleaning of this harvest for others we may feast ourselves; and,
   when we are enabled by the grace of God to do so, we are best qualified
   to feed others. I was much pleased with a passage I lately met with of
   Erasmus, that great scholar and celebrated wit, in an epistle
   dedicatory before his book De Ratione Concionandi, where, as one weary
   of the world and the hurry of it, he expresses an earnest desire to
   spend the rest of his days in secret communion with Jesus Christ,
   encouraged by his gracious invitation to those who labour and are heavy
   laden to come unto him for rest (Matt. xi. 28), and this alone is that
   which he thinks will yield him true satisfaction. I think his words
   worth transcribing, and such as deserve to be inserted among the
   testimonies of great men to serious godliness. Neque quisquam facilè
   credat quàm miserè animus jamdudum affectet ab his laboribus in
   tranquillam otium secedere, quodque superest vitæ (superest autem vix
   brevis palmus sive pugillus), solum cum eo solo colloqui, qui clamavit
   olim (nec hodiè mutat vocem suam), "Venite ad me, omnes qui laboratis
   et onerati estis, ego reficiam vos;" quandoquidem in tam turbulento, ne
   dicam furente, sæculo, in tot molestiis quas vel ipsa tempora publicè
   invehunt, vel privatim adfert oetas ac valetudo, nihil reperio in quo
   mens mea libentius conquiescat quàm in hoc arcano colloquio--No one
   will easily believe how anxiously, for a long time past, I have wished
   to retire from these labours into a scene of tranquility, and, during
   the remainder of life (dwindled, it is true, to the shortest span), to
   converse only with him who once cried (nor does he now retract), "Come
   unto me, all you that labour and are heavy laden, and I will refresh
   you," for in this turbulent, not to say furious, age, the many public
   sources of disquietude, connected with the infirmities of advancing
   age, leave no solace to my mind to be compared with this secret
   communion. In the pleasing contemplation of the divine beauty and
   benignity we hope to spend a blessed eternity, and therefore in this
   work it is good to spend as much as may be of our time.

   One volume more, containing the prophetical books, will finish the Old
   Testament, if the Lord continue my life, and leisure, and ability of
   mind and body for this work. It is begun, and I find it will be larger
   than any of the other volumes, and longer in the doing; but, as God by
   his grace shall furnish me for it and assist me in it (without which
   grace I am nothing, less than nothing, worse than nothing), it shall be
   carried on with all convenient speed; and sat citò, si sat benè--if
   with sufficient ability, it will be with sufficient speed. I desire the
   prayers of my friends that God would minister seed to the sower and
   bread to the eaters (Isa. lv. 10), that he would multiply the seed sown
   and increase the fruits of our righteousness (2 Cor. ix. 10), that so
   he who sows and those who reap may rejoice together (John iv. 36); and
   the great Lord of the harvest shall have the glory of all.

            M. H.
               Chester,
         May 13, 1710.
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   [1] See Mr. Smith's Discourses on Prophecy, c. 11.

   [2] Hil. Megil. c. 2, § 11.

   [3] Vid. Hottinger. Thesaur. lib. 2, cap. 1, § 3.

   [4] Damascen. Orthod. Fid. l. 4, cap. 18.

   [5] Vid. Suicer. Thesaur. in stichera.

   [6] Miscell, part 2.

   [7] Sir W. Temple, p. 329.

   [8] Sir R. Blackmore's preface to Job.
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Job
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   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE BOOK OF

J O B.
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   This book of Job stands by itself, is not connected with any other, and
   is therefore to be considered alone. Many copies of the Hebrew Bible
   place it after the book of Psalms, and some after the Proverbs, which
   perhaps has given occasion to some learned men to imagine it to have
   been written by Isaiah or some of the later prophets. But, as the
   subject appears to have been much more ancient, so we have no reason to
   think but that the composition of the book was, and that therefore it
   is most fitly placed first in this collection of divine morals: also,
   being doctrinal, it is proper to precede and introduce the book of
   Psalms, which is devotional, and the book of Proverbs, which is
   practical; for how shall we worship or obey a God whom we know not? As
   to this book,

   I. We are sure that it is given by inspiration of God, though we are
   not certain who was the penman of it. The Jews, though no friends to
   Job, because he was a stranger to the commonwealth of Israel, yet, as
   faithful conservators of the oracles of God committed to them, always
   retained this book in their sacred canon. The history is referred to by
   one apostle (James v. 11) and one passage (ch. v. 13) is quoted by
   another apostle, with the usual form of quoting scripture, It is
   written, 1 Cor. iii. 19. It is the opinion of many of the ancients that
   this history was written by Moses himself in Midian, and delivered to
   his suffering brethren in Egypt, for their support and comfort under
   their burdens, and the encouragement of their hope that God would in
   due time deliver and enrich them, as he did this patient sufferer. Some
   conjecture that it was written originally in Arabic, and afterwards
   translated into Hebrew, for the use of the Jewish church, by Solomon
   (so Monsieur Jurieu) or some other inspired writer. It seems most
   probable to me that Elihu was the penman of it, at least of the
   discourses, because (ch. xxxii. 15, 16) he mingles the words of a
   historian with those of a disputant: but Moses perhaps wrote the first
   two chapters and the last, to give light to the discourses; for in them
   God is frequently called Jehovah, but not once in all the discourses,
   except ch. xii. 9. That name was but little known to the patriarchs
   before Moses, Exod. vi. 3. If Job wrote it himself, some of the Jewish
   writers themselves own him a prophet among the Gentiles; if Elihu, we
   find he had a spirit of prophecy which filled him with matter and
   constrained him, ch. xxxii. 18.

   II. We are sure that it is, for the substance of it, a true history,
   and not a romance, though the dialogues are poetical. No doubt there
   was such a man as Job; the prophet Ezekiel names him with Noah and
   Daniel, Ezek. xiv. 14. The narrative we have here of his prosperity and
   piety, his strange afflictions and exemplary patience, the substance of
   his conferences with his friends, and God's discourse with him out of
   the whirlwind, with his return at length to a very prosperous
   condition, no doubt is exactly true, though the inspired penman is
   allowed the usual liberty of putting the matter of which Job and his
   friends discoursed into his own words.

   III. We are sure that it is very ancient, though we cannot fix the
   precise time either when Job lived or when the book was written. So
   many, so evident, are its hoary hairs, the marks of its antiquity, that
   we have reason to think it of equal date with the book of Genesis
   itself, and that holy Job was contemporary with Isaac and Jacob; though
   not coheir with them of the promise of the earthly Canaan, yet a
   joint-expectant with them of the better country, that is, the heavenly.
   Probably he was of the posterity of Nahor, Abraham's brother, whose
   first-born was Uz (Gen. xxii. 21), and in whose family religion was for
   some ages kept up, as appears, Gen. xxxi. 53, where God is called, not
   only the God of Abraham, but the God of Nahor. He lived before the age
   of man was shortened to seventy or eighty, as it was in Moses's time,
   before sacrifices were confined to one altar, before the general
   apostasy of the nations from the knowledge and worship of the true God,
   and while yet there was no other idolatry known than the worship of the
   sun and moon, and that punished by the Judges, ch. xxxi. 26-28. He
   lived while God was known by the name of God Almighty more than by the
   name of Jehovah; for he is called Shaddai--the Almighty, above thirty
   times in this book. He lived while divine knowledge was conveyed, not
   by writing, but by tradition; for to that appeals are here made, ch.
   viii. 8; xxi. 29; xv. 18; v. 1. And we have therefore reason to think
   that he lived before Moses, because here is no mention at all of the
   deliverance of Israel out of Egypt, or the giving of the law. There is
   indeed one passage which might be made to allude to the drowning of
   Pharaoh (ch. xxvi. 12): He divideth the sea with his power, and by his
   understanding he smiteth through Rahab, which name Egypt is frequently
   called by in scripture, as Ps. lxxxvii. 4; lxxxix. 10; Isa. li. 9. But
   that may as well refer to the proud waves of the sea. We conclude
   therefore that we are here got back to the patriarchal age, and,
   besides its authority, we receive this book with veneration for its
   antiquity.

   IV. We are sure that it is of great use to the church, and to every
   good Christian, though there are many passages in it dark and hard to
   be understood. We cannot perhaps be confident of the true meaning of
   every Arabic word and phrase we meet with in it. It is a book that
   finds a great deal of work for the critics; but enough is plain to make
   the whole profitable, and it was all written for our learning.

   1. This noble poem presents to us, in very clear and lively characters,
   these five things among others:--(1.) A monument of primitive theology.
   The first and great principles of the light of nature, on which natural
   religion is founded, are here, in a warm, and long, and learned
   dispute, not only taken for granted on all sides and not the least
   doubt made of them, but by common consent plainly laid down as eternal
   truths, illustrated and urged as affecting commanding truths. Were ever
   the being of God, his glorious attributes and perfections, his
   unsearchable wisdom, his irresistible power, his inconceivable glory,
   his inflexible justice, and his incontestable sovereignty, discoursed
   of with more clearness, fulness, reverence, and divine eloquence, than
   in this book? The creation of the world, and the government of it, are
   here admirably described, not as matters of nice speculation, but as
   laying most powerful obligations upon us to fear and serve, to submit
   to and trust in, our Creator, owner, Lord, and ruler. Moral good and
   evil, virtue and vice, were never drawn more to the life (the beauty of
   the one and the deformity of the other) than in this book; nor the
   inviolable rule of God's judgment more plainly laid down, That happy
   are the righteous, it shall be well with them; and Woe to the wicked,
   it shall be ill with them. These are not questions of the schools to
   keep the learned world in action, nor engines of state to keep the
   unlearned world in awe; no, it appears by this book that they are
   sacred truths of undoubted certainty, and which all the wise and sober
   part of mankind have in every age subscribed and submitted to. (2.) It
   presents us with a specimen of Gentile piety. This great saint
   descended probably not from Abraham, but Nahor; or, if from Abraham,
   not from Isaac, but from one of the sons of the concubines that were
   sent into the east-country (Gen. xxv. 6); or, if from Isaac, yet not
   from Jacob, but Esau; so that he was out of the pale of the covenant of
   peculiarity, no Israelite, no proselyte, and yet none like him for
   religion, nor such a favourite of heaven upon this earth. It was a
   truth therefore, before St. Peter perceived it, that in every nation he
   that fears God and works righteousness is accepted of him, Acts x. 35.
   There were children of God scattered abroad (John xi. 52) besides the
   incorporated children of the kingdom, Matt. viii. 11, 12. (3.) It
   presents us with an exposition of the book of Providence, and a clear
   and satisfactory solution of many of the difficult and obscure passages
   of it. The prosperity of the wicked and the afflictions of the
   righteous have always been reckoned two as hard chapters as any in that
   book; but they are here expounded, and reconciled with the divine
   wisdom, purity, and goodness, by the end of these things. (4.) It
   presents us with a great example of patience and close adherence to God
   in the midst of the sorest calamities. Sir Richard Blackmore's most
   ingenious pen, in his excellent preface to his paraphrase on this book,
   makes Job a hero proper for an epic poem; for, says he, "He appears
   brave in distress and valiant in affliction, maintains his virtue, and
   with that his character, under the most exasperating provocations that
   the malice of hell could invent, and thereby gives a most noble example
   of passive fortitude, a character no way inferior to that of the active
   hero," &c. (5.) It presents us with an illustrious type of Christ, the
   particulars of which we shall endeavour to take notice of as we go
   along. In general, Job was a great sufferer, was emptied and humbled,
   but in order to his greater glory. So Christ abased himself, that we
   might be exalted. The learned bishop Patrick quotes St. Jerome more
   than once speaking of Job as a type of Christ, who for the job that was
   set before him endured the cross, who was persecuted, for a time, by
   men and devils, and seemed forsaken of God too, but was raised to be an
   intercessor even for his friends and had added affliction to his
   misery. When the apostle speaks of the patience of Job he immediately
   takes notice of the end of the Lord, that is, of the Lord Jesus (as
   some understand it), typified by Job, James v. 11.

   2. In this book we have, (1.) The history of Job's sufferings, and his
   patience under them (ch. i., ii., not without a mixture of human
   frailty, ch. iii. (2.) A dispute between him and his friends upon them,
   in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The
   respondent was Job. [3.] The moderators were, First, Elihu, ch.
   xxxii.-xxxvii. Secondly, God himself, ch. xxxviii.-xli. (3.) The issue
   of all in Job's honour and prosperity, ch. xlii. Upon the whole, we
   learn that many are the afflictions of the righteous, but that when the
   Lord delivers them out of them all the trial of their faith will be
   found to praise, and honour, and glory.
     __________________________________________________________________

J O B

  CHAP. I.

   The history of Job begins here with an account, I. Of his great piety
   in general (ver. 1), and in a particular instance, ver. 5. II. Of his
   great prosperity, ver. 2-4. III. Of the malice of Satan against him,
   and the permission he obtained to try his constancy, ver. 6-12. IV. Of
   the surprising troubles that befel him, the ruin of his estate (ver.
   13-17), and the death of his children, ver. 18, 19. V. Of his exemplary
   patience and piety under these troubles, ver. 20-22. In all this he is
   set forth for an example of suffering affliction, from which no
   prosperity can secure us, but through which integrity and uprightness
   will preserve us.

Job's Character and Possessions. (b. c. 1520.)

   1 There was a man in the land of Uz, whose name was Job; and that man
   was perfect and upright, and one that feared God, and eschewed evil.
   2 And there were born unto him seven sons and three daughters.   3 His
   substance also was seven thousand sheep, and three thousand camels, and
   five hundred yoke of oxen, and five hundred she asses, and a very great
   household; so that this man was the greatest of all the men of the
   east.

   Concerning Job we are here told,

   I. That he was a man; therefore subject to like passions as we are. He
   was Ish, a worthy man, a man of note and eminency, a magistrate, a man
   in authority. The country he lived in was the land of Uz, in the
   eastern part of Arabia, which lay towards Chaldea, near Euphrates,
   probably not far from Ur of the Chaldees, whence Abraham was called.
   When God called one good man out of that country, yet he left not
   himself without witness, but raised up another in it to be a preacher
   of righteousness. God has his remnant in all places, sealed ones out of
   every nation, as well as out of every tribe of Israel, Rev. vii. 9. It
   was the privilege of the land of Uz to have so good a man as Job in it;
   now it was Arabia the Happy indeed: and it was the praise of Job that
   he was eminently good in so bad a place; the worse others were round
   about him the better he was. His name Job, or Jjob, some say, signifies
   one hated and counted as an enemy. Others make it to signify one that
   grieves or groans; thus the sorrow he carried in his name might be a
   check to his joy in his prosperity. Dr. Cave derives it from Jaab--to
   love, or desire, intimating how welcome his birth was to his parents,
   and how much he was the desire of their eyes; and yet there was a time
   when he cursed the day of his birth. Who can tell what the day may
   prove which yet begins with a bright morning?

   II. That he was a very good man, eminently pious, and better than his
   neighbours: He was perfect and upright. This is intended to show us,
   not only what reputation he had among men (that he was generally taken
   for an honest man), but what was really his character; for it is the
   judgment of God concerning him, and we are sure that is according to
   truth. 1. Job was a religious man, one that feared God, that is,
   worshipped him according to his will, and governed himself by the rules
   of the divine law in every thing. 2. He was sincere in his religion: He
   was perfect; not sinless, as he himself owns (ch. ix. 20): If I say I
   am perfect, I shall be proved perverse. But, having a respect to all
   God's commandments, aiming at perfection, he was really as good as he
   seemed to be, and did not dissemble in his profession of piety; his
   heart was sound and his eye single. Sincerity is gospel perfection. I
   know no religion without it. 3. He was upright in his dealings both
   with God and man, was faithful to his promises, steady in his counsels,
   true to every trust reposed in him, and made conscience of all he said
   and did. See Isa. xxxiii. 15. Though he was not of Israel, he was
   indeed an Israelite without guile. 4. The fear of God reigning in his
   heart was the principle that governed his whole conversation. This made
   him perfect and upright, inward and entire for God, universal and
   uniform in religion; this kept him close and constant to his duty. He
   feared God, had a reverence for his majesty, a regard to his authority,
   and a dread of his wrath. 5. He dreaded the thought of doing what was
   wrong; with the utmost abhorrence and detestation, and with a constant
   care and watchfulness, he eschewed evil, avoided all appearances of sin
   and approaches to it, and this because of the fear of God, Neh. v. 15.
   The fear of the Lord is to hate evil (Prov. viii. 13) and then by the
   fear of the Lord men depart from evil, Prov. xvi. 6.

   III. That he was a man who prospered greatly in this world, and made a
   considerable figure in his country. He was prosperous and yet pious.
   Though it is hard and rare, it is not impossible, for a rich man to
   enter into the kingdom of heaven. With God even this is possible, and
   by his grace the temptations of worldly wealth are not insuperable. He
   was pious, and his piety was a friend to his prosperity; for godliness
   has the promise of the life that now is. He was prosperous, and his
   prosperity put a lustre upon his piety, and gave him who was so good so
   much greater opportunity of doing good. The acts of his piety were
   grateful returns to God for the instances of his prosperity; and, in
   the abundance of the good things God gave him, he served God the more
   cheerfully. 1. He had a numerous family. He was eminent for religion,
   and yet not a hermit, not a recluse, but the father and master of a
   family. It was an instance of his prosperity that his house was filled
   with children, which are a heritage of the Lord, and his reward, Ps.
   cxxvii. 3. He had seven sons and three daughters, v. 2. Some of each
   sex, and more of the more noble sex, in which the family is built up.
   Children must be looked upon as blessings, for so they are, especially
   to good people, that will give them good instructions, and set them
   good examples, and put up good prayers for them. Job had many children,
   and yet he was neither oppressive nor uncharitable, but very liberal to
   the poor, ch. xxxi. 17, &c. Those that have great families to provide
   for ought to consider that what is prudently given in alms is set out
   to the best interest and put into the best fund for their children's
   benefit. 2. He had a good estate for the support of his family; his
   substance was considerable, v. 3. Riches are called substance, in
   conformity to the common form of speaking; otherwise, to the soul and
   another world, they are but shadows, things that are not, Prov. xxiii.
   5. It is only in heavenly wisdom that we inherit substance, Prov. viii.
   21. In those days, when the earth was not fully peopled, it was as now
   in some of the plantations, men might have land enough upon easy terms
   if they had but wherewithal to stock it; and therefore Job's substance
   is described, not by the acres of land he was lord of, but, (1.) By his
   cattle--sheep and camels, oxen and asses. The numbers of each are here
   set down, probably not the exact number, but thereabout, a very few
   under or over. The sheep are put first, because of most use in the
   family, as Solomon observes (Prov. xxvii. 23, 26, 27): Lambs for thy
   clothing, and milk for the food of thy household. Job, it is likely,
   had silver and gold as well as Abraham (Gen. xiii. 2); but then men
   valued their own and their neighbours' estates by that which was for
   service and present use more than by that which was for show and state,
   and fit only to be hoarded. As soon as God had made man, and provided
   for his maintenance by the herbs and fruits, he made him rich and great
   by giving him dominion over the creatures, Gen. i. 28. That therefore
   being still continued to man, notwithstanding his defection (Gen. ix.
   2), is still to be reckoned one of the most considerable instances of
   men's wealth, honour, and power, Ps. viii. 6. (2.) By his servants. He
   had a very good household or husbandry, many that were employed for him
   and maintained by him; and thus he both had honour and did good; yet
   thus he was involved in a great deal of care and put to a great deal of
   charge. See the vanity of this world; as goods are increased those must
   be increased that tend them and occupy them, and those will be
   increased that eat them; and what good has the owner thereof save the
   beholding of them with his eyes? Eccles. v. 11. In a word, Job was the
   greatest of all the men of the east; and they were the richest in the
   world: those were rich indeed who were replenished more than the east,
   Isa. ii. 6. Margin. Job's wealth, with his wisdom, entitled him to the
   honour and power he had in his country, which he describes (ch. xxix.),
   and made him sit chief. Job was upright and honest, and yet grew rich,
   nay, therefore grew rich; for honesty is the best policy, and piety and
   charity are ordinarily the surest ways of thriving. He had a great
   household and much business, and yet kept up the fear and worship of
   God; and he and his house served the Lord. The account of Job's piety
   and prosperity comes before the history of his great afflictions, to
   show that neither will secure us from the common, no, nor from the
   uncommon calamities of human life. Piety will not secure us, as Job's
   mistaken friends thought, for all things come alike to all; prosperity
   will not, as a careless world thinks, Isa. xlvii. 8. I sit as a queen
   and therefore shall see no sorrow.

Job's Solicitude for His Children. (b. c. 1520.)

   4 And his sons went and feasted in their houses, every one his day; and
   sent and called for their three sisters to eat and to drink with them.
     5 And it was so, when the days of their feasting were gone about,
   that Job sent and sanctified them, and rose up early in the morning,
   and offered burnt offerings according to the number of them all: for
   Job said, It may be that my sons have sinned, and cursed God in their
   hearts. Thus did Job continually.

   We have here a further account of Job's prosperity and his piety.

   I. His great comfort in his children is taken notice of as an instance
   of his prosperity; for our temporal comforts are borrowed, depend upon
   others, and are as those about us are. Job himself mentions it as one
   of the greatest joys of his prosperous estate that his children were
   about him, ch. xxix. 5. They kept a circular feast at some certain
   times (v. 4); they went and feasted in their houses. It was a comfort
   to this good man, 1. To see his children grown up and settled in the
   world. All his sons were in houses of their own, probably married, and
   to each of them he had given a competent portion to set up with. Those
   that had been olive-plants round his table were removed to tables of
   their own. 2. To see them thrive in their affairs, and able to feast
   one another, as well as to feed themselves. Good parents desire,
   promote, and rejoice in, their children's wealth and prosperity as
   their own. 3. To see them in health, no sickness in their houses, for
   that would have spoiled their feasting and turned it into mourning. 4.
   Especially to see them live in love, and unity, and mutual good
   affection, no jars or quarrels among them, no strangeness, no shyness
   one of another, no strait-handedness, but, though every one knew his
   own, they lived with as much freedom as if they had had all in common.
   It is comfortable to the hearts of parents, and comely in the eyes of
   all, to see brethren thus knit together. Behold, how good and how
   pleasant it is! Ps. cxxxiii. 1. 5. It added to his comfort to see the
   brothers so kind to their sisters, that they sent for them to feast
   with them; for they were so modest that they would not have gone if
   they had not been sent for. Those brothers that slight their sisters,
   care not for their company, and have no concern for their comfort, are
   ill-bred, ill-natured, and very unlike Job's sons. It seems their feast
   was so sober and decent that their sisters were good company for them
   at it. 6. They feasted in their own houses, not in public houses, where
   they would be more exposed to temptations, and which were not so
   creditable. We do not find that Job himself feasted with them.
   Doubtless they invited him, and he would have been the most welcome
   guest at any of their tables; nor was it from any sourness or
   moroseness of temper, or for want of natural affection, that he kept
   away, but he was old and dead to these things, like Barzillai (2 Sam.
   xix. 35), and considered that the young people would be more free and
   pleasant if there were none but themselves. Yet he would not restrain
   his children from that diversion which he denied himself. Young people
   may be allowed a youthful liberty, provided they flee youthful lusts.

   II. His great care about his children is taken notice of as an instance
   of his piety: for that we are really which we are relatively. Those
   that are good will be good to their children, and especially do what
   they can for the good of their souls. Observe (v. 5) Job's pious
   concern for the spiritual welfare of his children,

   1. He was jealous over them with a godly jealousy; and so we ought to
   be over ourselves and those that are dearest to us, as far as is
   necessary to our care and endeavour for their good. Job had given his
   children a good education, had comfort in them and good hope concerning
   them; and yet he said, "It may be, my sons have sinned in the days of
   their feasting more than at other times, have been too merry, have
   taken too great a liberty in eating and drinking, and have cursed God
   in their hearts," that is, "have entertained atheistical or profane
   thoughts in their minds, unworthy notions of God and his providence,
   and the exercises of religion." When they were full they were ready to
   deny God, and to say, Who is the Lord? (Prov. xxx. 9), ready to forget
   God and to say, The power of our hand has gotten us this wealth, Deut.
   viii. 12, &c. Nothing alienates the mind more from God than the
   indulgence of the flesh.

   2. As soon as the days of their feasting were over he called them to
   the solemn exercises of religion. Not while their feasting lasted (let
   them take their time for that; there is a time for all things), but
   when it was over, their good father reminded them that they must know
   when to desist, and not think to fare sumptuously every day; though
   they had their days of feasting the week round, they must not think to
   have them the year round; they had something else to do. Note, Those
   that are merry must find a time to be serious.

   3. He sent to them to prepare for solemn ordinances, sent and
   sanctified them, ordered them to examine their own consciences and
   repent of what they had done amiss in their feasting, to lay aside
   their vanity and compose themselves for religious exercises. Thus he
   kept his authority over them for their good, and they submitted to it,
   though they had got into houses of their own. Still he was the priest
   of the family, and at his altar they all attended, valuing their share
   in his prayers more than their share in his estate. Parents cannot give
   grace to their children (it is God that sanctifies), but they ought by
   seasonable admonitions and counsels to further their sanctification. In
   their baptism they were sanctified to God; let it be our desire and
   endeavour that they may be sanctified for him.

   4. He offered sacrifice for them, both to atone for the sins he feared
   they had been guilty of in the days of their feasting and to implore
   for them mercy to pardon and grace to prevent the debauching of their
   minds and corrupting of their manners by the liberty they had taken,
   and to preserve their piety and purity.


   For he with mournful eyes had often spied,

   Scattered on Pleasure's smooth but treacherous tide,

   The spoils of virtue overpowered by sense,

   And floating wrecks of ruined innocence.

   Sir R. Blackmore.

   Job, like Abraham, had an altar for his family, on which, it is likely,
   he offered sacrifice daily; but, on this extraordinary occasion, he
   offered more sacrifices than usual, and with more solemnity, according
   to the number of them all, one for each child. Parents should be
   particular in their addresses to God for the several branches of their
   family. "For this child I prayed, according to its particular temper,
   genius, and condition," to which the prayers, as well as the
   endeavours, must be accommodated. When these sacrifices were to be
   offered, (1.) He rose early, as one in care that his children might not
   lie long under guilt and as one whose heart was upon his work and his
   desire towards it. (2.) He required his children to attend the
   sacrifice, that they might join with him in the prayers he offered with
   the sacrifice, that the sight of the killing of the sacrifice might
   humble them much for their sins, for which they deserved to die, and
   the sight of the offering of it up might lead them to a Mediator. This
   serious work would help to make them serious again after the days of
   their gaiety.

   5. Thus he did continually, and not merely whenever an occasion of this
   kind recurred; for he that is washed needs to wash his feet, John xiii.
   10. The acts of repentance and faith must be often renewed, because we
   often repeat our transgressions. All days, every day, he offered up his
   sacrifices, was constant to his devotions, and did not omit them any
   day. The occasional exercises of religion will not excuse us from those
   that are stated. He that serves God uprightly will serve him
   continually.

Satan before God; Satan Permitted to Afflict Job. (b. c. 1520.)

   6 Now there was a day when the sons of God came to present themselves
   before the Lord, and Satan came also among them.   7 And the Lord said
   unto Satan, Whence comest thou? Then Satan answered the Lord, and said,
   From going to and fro in the earth, and from walking up and down in it.
     8 And the Lord said unto Satan, Hast thou considered my servant Job,
   that there is none like him in the earth, a perfect and an upright man,
   one that feareth God, and escheweth evil?   9 Then Satan answered the
   Lord, and said, Doth Job fear God for nought?   10 Hast not thou made a
   hedge about him, and about his house, and about all that he hath on
   every side? thou hast blessed the work of his hands, and his substance
   is increased in the land.   11 But put forth thine hand now, and touch
   all that he hath, and he will curse thee to thy face.   12 And the Lord
   said unto Satan, Behold, all that he hath is in thy power; only upon
   himself put not forth thine hand. So Satan went forth from the presence
   of the Lord.

   Job was not only so rich and great, but withal so wise and good, and
   had such an interest both in heaven and earth, that one would think the
   mountain of his prosperity stood so strong that it could not be moved;
   but here we have a thick cloud gathering over his head, pregnant with a
   horrible tempest. We must never think ourselves secure from storms
   while we are in this lower region. Before we are told how his troubles
   surprised and seized him here in this visible world, we are here told
   how they were concerted in the world of spirits, that the devil, having
   a great enmity to Job for his eminent piety, begged and obtained leave
   to torment him. It does not at all derogate from the credibility of
   Job's story in general to allow that this discourse between God and
   Satan, in these verses, is parabolical, like that of Micaiah (1 Kings
   xxii. 19, &c.), and an allegory designed to represent the malice of the
   devil against good men and the divine check and restraint which that
   malice is under; only thus much further is intimated, that the affairs
   of this earth are very much the subject of the counsels of the unseen
   world. That world is dark to us, but we lie very open to it. Now here
   we have,

   I. Satan among the sons of God (v. 6), an adversary (so Satan
   signifies) to God, to men, to all good: he thrust himself into an
   assembly of the sons of God that came to present themselves before the
   Lord. This means either, 1. A meeting of the saints on earth.
   Professors of religion, in the patriarchal age, were called sons of God
   (Gen. vi. 2); they had then religious assemblies and stated times for
   them. The King came in to see his guests; the eye of God was on all
   present. But there was a serpent in paradise, a Satan among the sons of
   God; when they come together he is among them, to distract and disturb
   them, stands at their right hand to resist them. The Lord rebuke thee,
   Satan! Or, 2. A meeting of the angels in heaven. They are the sons of
   God, ch. xxxviii. 7. They came to give an account of their negotiations
   on earth and to receive new instructions. Satan was one of them
   originally; but how hast thou fallen, O Lucifer! He shall no more stand
   in that congregation, yet he is here represented, as coming among them,
   either summoned to appear as a criminal or connived at, for the
   present, though an intruder.

   II. His examination, how he came thither (v. 7): The Lord said unto
   Satan, Whence comest thou? He knew very well whence he came, and with
   what design he came thither, that as the good angels came to do good he
   came for a permission to do hurt; but he would, by calling him to an
   account, show him that he was under check and control. Whence comest
   thou? He asks this, 1. As wondering what brought him thither. Is Saul
   among the prophets? Satan among the sons of God? Yes, for he transforms
   himself into an angel of light (2 Cor. xi. 13, 14), and would seem one
   of them. Note, It is possible that a man may be a child of the devil
   and yet be found in the assemblies of the sons of God in this world,
   and there may pass undiscovered by men, and yet be challenged by the
   all-seeing God. Friend, how camest thou in hither? Or, 2. As enquiring
   what he had been doing before he came thither. The same question was
   perhaps put to the rest of those that presented themselves before the
   Lord, "Whence came you?" We are accountable to God for all our haunts
   and all the ways we traverse.

   III. The account he gives of himself and of the tour he had made. I
   come (says he) from going to and fro on the earth. 1. He could not
   pretend he had been doing any good, could give no such account of
   himself as the sons of God could, who presented themselves before the
   Lord, who came from executing his orders, serving the interest of his
   kingdom, and ministering to the heirs of salvation. 2. He would not own
   he had been doing any hurt, that he had been drawing men from the
   allegiance to God, deceiving and destroying souls; no. I have done no
   wickedness, Prov. xxx. 20. Thy servant went nowhere. In saying that he
   had walked to and fro through the earth, he intimates that he had kept
   himself within the bounds allotted him, and had not transgressed his
   bounds; for the dragon is cast out into the earth (Rev. xii. 9) and not
   yet confined to his place of torment. While we are on this earth we are
   within his reach, and with so much subtlety, swiftness, and industry,
   does he penetrate into all the corners of it, that we cannot be in any
   place secure from his temptations. 3. He yet seems to give some
   representation of his own character. (1.) Perhaps it is spoken proudly,
   and with an air of haughtiness, as if he were indeed the prince of this
   world, as if the kingdoms of the world and the glory of them were his
   (Luke iv. 6), and he had now been walking in circuit through his own
   territories. (2.) Perhaps it is spoken fretfully, and with discontent.
   He had been walking to and fro, and could find no rest, but was as much
   a fugitive and a vagabond as Cain in the land of Nod. (3.) Perhaps it
   is spoken carefully: "I have been hard at work, going to and fro," or
   (as some read it) "searching about in the earth," really in quest of an
   opportunity to do mischief. He walks abut seeking whom he may devour.
   It concerns us therefore to be sober and vigilant.

   IV. The question God puts to him concerning Job (v. 8): Hast thou
   considered my servant Job? As when we meet with one that has been in a
   distant place, where we have a friend we dearly love, we are ready to
   ask, "You have been in such a place; pray did you see my friend there?"
   Observe, 1. How honourably God speaks of Job: He is my servant. Good
   men are God's servants, and he is pleased to reckon himself honoured in
   their services, and they are to him for a name and a praise (Jer. xiii.
   11) and a crown of glory, Isa. lxii. 3. "Yonder is my servant Job;
   there is none like him, none I value like him, of all the princes and
   potentates of the earth; one such saint as he is worth them all: none
   like him for uprightness and serious piety; many do well, but he
   excelleth them all; there is not to be found such great faith, no, not
   in Israel." Thus Christ, long after, commended the centurion and the
   woman of Canaan, who were both of them, like Job, strangers to that
   commonwealth. The saints glory in God--Who is like thee among the gods?
   and he is pleased to glory in them--Who is like Israel among the
   people? So here, none like Job, none in earth, that state of
   imperfection. Those in heaven do indeed far outshine him; those who are
   least in that kingdom are greater than he; but on earth there is not
   his like. There is none like him in that land; so some good men are the
   glory of their country. 2. How closely he gives to Satan this good
   character of Job: Hast thou set thy heart to my servant Job? designing
   hereby, (1.) To aggravate the apostasy and misery of that wicked
   spirit: "How unlike him are thou!" Note, The holiness and happiness of
   the saints are the shame and torment of the devil and the devil's
   children. (2.) To answer the devil's seeming boast of the interest he
   had in this earth. "I have been walking to and fro in it," says he,
   "and it is all my own; all flesh have corrupted their way; they all sit
   still, and are at rest in their sins," Zech. i. 10, 11. "Nay, hold,"
   saith God, "Job is my faithful servant." Satan may boast, but he shall
   not triumph. (3.) To anticipate his accusations, as if he had said,
   "Satan, I know thy errand; thou hast come to inform against Job; but
   hast thou considered him? Does not his unquestionable character give
   thee the lie?" Note, God knows all the malice of the devil and his
   instruments against his servants; and we have an advocate ready to
   appear for us, even before we are accused.

   V. The devil's base insinuation against Job, in answer to God's
   encomium of him. He could not deny but that Job feared God, but
   suggested that he was a mercenary in his religion, and therefore a
   hypocrite (v. 9): Doth Job fear God for nought? Observe, 1. How
   impatient the devil was of hearing Job praised, though it was God
   himself that praised him. Those are like the devil who cannot endure
   that any body should be praised but themselves, but grudge the just
   share of reputation others have, as Saul (1 Sam. xviii. 5, &c.) and the
   Pharisees, Matt. xxi. 15. 2. How much at a loss he was for something to
   object against him; he could not accuse him of any thing that was bad,
   and therefore charged him with by-ends in doing good. Had the one half
   of that been true which his angry friends, in the heat of dispute,
   charged him with (ch. xv. 4, xxii. 5), Satan would no doubt have
   brought against him now; but no such thing could be alleged, and
   therefore, 3. See how slyly he censured him as a hypocrite, not
   asserting that he was so, but only asking, "Is he not so?" This is the
   common way of slanderers, whisperers, backbiters, to suggest that by
   way of query which yet they have no reason to think is true. Note, It
   is not strange if those that are approved and accepted of God be
   unjustly censured by the devil and his instruments; if they are
   otherwise unexceptionable, it is easy to charge them with hypocrisy, as
   Satan charged Job, and they have no way to clear themselves, but
   patiently to wait for the judgment of God. As there is nothing we
   should dread more than being hypocrites, so there is nothing we need
   dread less that being called and counted so without cause. 4. How
   unjustly he accused him as mercenary, to prove him a hypocrite. It was
   a great truth that Job did not fear God for nought; he got much by it,
   for godliness is great gain: but it was a falsehood that he would not
   have feared God if he had not got this by it, as the event proved.
   Job's friends charged him with hypocrisy because he was greatly
   afflicted, Satan because he greatly prospered. It is no hard matter for
   those to calumniate that seek an occasion. It is not mercenary to look
   at the eternal recompence in our obedience; but to aim at temporal
   advantages in our religion, and to make it subservient to them, is
   spiritual idolatry, worshipping the creature more than the Creator, and
   is likely to end in a fatal apostasy. Men cannot long serve God and
   mammon.

   VI. The complaint Satan made of Job's prosperity, v. 10. Observe, 1.
   What God had done for Job. He had protected him, made a hedge about
   him, for the defence of his person, his family, and all his
   possessions. Note, God's peculiar people are taken under his special
   protection, they and all that belong to them; divine grace makes a
   hedge about their spiritual life, and divine providence about their
   natural life, so they are safe and easy. He had prospered him, not in
   idleness or injustice (the devil could not accuse him of them), but in
   the way of honest diligence: Thou hast blessed the work of his hands.
   Without that blessing, be the hands ever so strong, ever so skilful,
   the work will not prosper; but, with that, his substance has
   wonderfully increased in the land. The blessing of the Lord makes rich:
   Satan himself owns it. 2. What notice the devil took of it, and how he
   improved it against him. The devil speaks of it with vexation. "I see
   thou hast made a hedge about him, round about;" as if he had walked it
   round, to see if he could spy a single gap in it, for him to enter in
   at, to do him a mischief; but he was disappointed: it was a complete
   hedge. The wicked one saw it and was grieved, and argued against Job
   that the only reason why he served God was because God prospered him.
   "No thanks to him to be true to the government that prefers him, and to
   serve a Master that pays him so well."

   VII. The proof Satan undertakes to give of the hypocrisy and
   mercenariness of Job's religion, if he might but have leave to strip
   him of his wealth. "Let it be put to this issue," says he (v. 11);
   "make him poor, frown upon him, turn thy hand against him, and then see
   where his religion will be; touch what he has and it will appear what
   he is. If he curse thee not to thy face, let me never be believed, but
   posted for a liar and false accuser. Let me perish if he curse thee
   not;" so some supply the imprecation, which the devil himself modestly
   concealed, but the profane swearers of our age impudently and daringly
   speak out. Observe, 1. How slightly he speaks of the affliction he
   desired that Job might be tried with: "Do but touch all that he has, do
   but begin with him, do but threaten to make him poor; a little cross
   will change his tone." 2. How spitefully he speaks of the impression it
   would make upon Job: "He will not only let fall his devotion, but turn
   it into an open defiance--not only think hardly of thee, but even curse
   thee to thy face." The word translated curse is barac, the same that
   ordinarily, and originally, signifies to bless; but cursing God is so
   impious a thing that the holy language would not admit the name: but
   that where the sense requires it it must be so understood is plain form
   1 Kings xxi. 10-13, where the word is used concerning the crime charged
   on Naboth, that he did blaspheme God and the king. Now, (1.) It is
   likely that Satan did think that Job, if impoverished, would renounce
   his religion and so disprove his profession, and if so (as a learned
   gentleman has observed in his Mount of Spirits) Satan would have made
   out his own universal empire among the children of men. God declared
   Job the best man then living: now, if Satan can prove him a hypocrite,
   it will follow that God had not one faithful servant among men and that
   there was no such thing as true and sincere piety in the world, but
   religion was all a sham, and Satan was king de facto--in fact, over all
   mankind. But it appeared that the Lord knows those that are his and is
   not deceived in any. (2.) However, if Job should retain his religion,
   Satan would have the satisfaction to see him sorely afflicted. He hates
   good men, and delights in their griefs, as God has pleasure in their
   prosperity.

   VIII. The permission God gave to Satan to afflict Job for the trial of
   his sincerity. Satan desired God to do it: Put forth thy hand now. God
   allowed him to do it (v. 12): "All that he has is in thy hand; make the
   trial as sharp as thou canst; do thy worst at him." Now, 1. It is a
   matter of wonder that God should give Satan such a permission as this,
   should deliver the soul of his turtle-dove into the hand of the
   adversary, such a lamb to such a lion; but he did it for his own glory,
   the honour of Job, the explanation of Providence, and the encouragement
   of his afflicted people in all ages, to make a case which, being
   adjudged, might be a useful precedent. He suffered Job to be tried, as
   he suffered Peter to be sifted, but took care that his faith should not
   fail (Luke xxii. 32) and then the trial of it was found unto praise,
   and honour, and glory, 1 Pet. i. 7. But, 2. It is a matter of comfort
   that God has the devil in a chain, in a great chain, Rev. xx. 1. He
   could not afflict Job without leave from God first asked and obtained,
   and then no further than he had leave: "Only upon himself put not forth
   thy hand; meddle not with his body, but only with his estate." It is a
   limited power that the devil has; he has no power to debauch men but
   what they give him themselves, nor power to afflict men but what is
   given him from above.

   IX. Satan's departure from this meeting of the sons of God. Before they
   broke up, Satan went forth (as Cain, Gen. iv. 16) from the presence of
   the Lord; no longer detained before him (as Doeg was, 1 Sam. xxi. 7)
   than till he had accomplished his malicious purpose. He went forth, 1.
   Glad that he had gained his point, proud of the permission he had to do
   mischief to a good man; and, 2. Resolved to lose no time, but speedily
   to put his project in execution. He went forth now, not to go to and
   fro, rambling through the earth, but with a direct course, to fall upon
   poor Job, who is carefully going on in the way of his duty, and knows
   nothing of the matter. What passes between good and bad spirits
   concerning us we are not aware of.

The Calamities Brought on Job; The Death of Job's Children. (b. c. 1520.)

   13 And there was a day when his sons and his daughters were eating and
   drinking wine in their eldest brother's house:   14 And there came a
   messenger unto Job, and said, The oxen were plowing, and the asses
   feeding beside them:   15 And the Sabeans fell upon them, and took them
   away; yea, they have slain the servants with the edge of the sword; and
   I only am escaped alone to tell thee.   16 While he was yet speaking,
   there came also another, and said, The fire of God is fallen from
   heaven, and hath burned up the sheep, and the servants, and consumed
   them; and I only am escaped alone to tell thee.   17 While he was yet
   speaking, there came also another, and said, The Chaldeans made out
   three bands, and fell upon the camels, and have carried them away, yea,
   and slain the servants with the edge of the sword; and I only am
   escaped alone to tell thee.   18 While he was yet speaking, there came
   also another, and said, Thy sons and thy daughters were eating and
   drinking wine in their eldest brother's house:   19 And, behold, there
   came a great wind from the wilderness, and smote the four corners of
   the house, and it fell upon the young men, and they are dead; and I
   only am escaped alone to tell thee.

   We have here a particular account of Job's troubles.

   I. Satan brought them upon him on the very day that his children began
   their course of feasting, at their eldest brother's house (v. 13),
   where, he having (we may suppose) the double portion, the entertainment
   was the richest and most plentiful. The whole family, no doubt, was in
   perfect repose, and all were easy and under no apprehension of the
   trouble, now when they revived this custom; and this time Satan chose,
   that the trouble, coming now, might be the more grievous. The night of
   my pleasure has he turned into fear, Isa. xxi. 4.

   II. They all come upon him at once; while one messenger of evil tidings
   was speaking another came, and, before he had told his story, a third,
   and a fourth, followed immediately. Thus Satan, by the divine
   permission, ordered it, 1. That there might appear a more than ordinary
   displeasure of God against him in his troubles, and by that he might be
   exasperated against divine Providence, as if it were resolved, right or
   wrong, to ruin him, and not give him time to speak for himself. 2. That
   he might not have leisure to consider and recollect himself, and reason
   himself into a gracious submission, but might be overwhelmed and
   overpowered by a complication of calamities. If he have not room to
   pause a little, he will be apt to speak in haste, and then, if ever, he
   will curse his God. Note, The children of God are often in heaviness
   through manifold temptations; deep calls to deep; waves and billows
   come one upon the neck of another. Let one affliction therefore quicken
   and help us to prepare for another; for, how deep soever we have drunk
   of the bitter cup, as long as we are in this world we cannot be sure
   that we have drunk our share and that it will finally pass from us.

   III. They took from him all that he had, and made a full end of his
   enjoyments. The detail of his losses answers to the foregoing inventory
   of his possessions.

   1. He had 500 yoke of oxen, and 500 she-asses, and a competent number
   of servants to attend them; and all these he lost at once, v. 14, 15.
   The account he has of this lets him know, (1.) That it was not through
   any carelessness of his servants; for then his resentment might have
   spent itself upon them: The oxen were ploughing, not playing, and the
   asses not suffered to stray and so taken up as waifs, but feeding
   beside them, under the servant's eye, each in their place; and those
   that passed by, we may suppose, blessed them, and said, God speed the
   plough. Note, All our prudence, care, and diligence, cannot secure us
   from affliction, no, not from those afflictions which are commonly
   owing to imprudence and negligence. Except the Lord keep the city, the
   watchman, though ever so wakeful, wakes but in vain. Yet it is some
   comfort under a trouble if it found us in the way of our duty, and not
   in any by-path. (2.) That is was through the wickedness of his
   neighbours the Sabeans, probably a sort of robbers that lived by spoil
   and plunder. They carried off the oxen and asses, and slew the servants
   that faithfully and bravely did their best to defend them, and one only
   escaped, not in kindness to him or his master, but that Job might have
   the certain intelligence of it by an eye-witness before he heard it by
   a flying report, which would have brought it upon him gradually. We
   have no reason to suspect that either Job or his servants had given any
   provocation to the Sabeans to make this inroad, but Satan put it into
   their hearts to do it, to do it now, and so gained a double point, for
   he made both Job to suffer and them to sin. Note, When Satan has God's
   permission to do mischief he will not want mischievous men to be his
   instruments in doing it, for he is a spirit that works in the children
   of disobedience.

   2. He had 7000 sheep, and shepherds that kept them; and all those he
   lost at the same time by lightning, v. 16. Job was perhaps, in his own
   mind, ready to reproach the Sabeans, and fly out against them for their
   injustice and cruelty, when the next news immediately directs him to
   look upwards: The fire of God has fallen from heaven. As thunder is his
   voice, so lightning is his fire: but this was such an extraordinary
   lightning, and levelled so directly against Job, that all his sheep and
   shepherds were not only killed, but consumed by it at once, and one
   shepherd only was left alive to carry the news to poor Job. The devil,
   aiming to make him curse God and renounce his religion, managed this
   part of the trial very artfully, in order thereto. (1.) His sheep, with
   which especially he used to honour God in sacrifice, were all taken
   from him, as if God were angry at his offerings and would punish him in
   those very things which he had employed in his service. Having
   misrepresented Job to God as a false servant, in pursuance of his old
   design to set Heaven and earth at variance, he here misrepresented God
   to Jacob as a hard Master, who would not protect those flocks out of
   which he had so many burnt-offerings. This would tempt Job to say, It
   is in vain to serve God. (2.) The messenger called the lightning the
   fire of God (and innocently enough), but perhaps Satan thereby designed
   to strike into his mind this thought, that God had turned to be his
   enemy and fought against him, which was much more grievous to him than
   all the insults of the Sabeans. He owned (ch. xxxi. 23) that
   destruction from God was a terror to him. How terrible then were the
   tidings of this destruction, which came immediately from the hand of
   God! Had the fire from heaven consumed the sheep upon the altar, he
   might have construed it into a token of God's favour; but, the fire
   consuming them in the pasture, he could not but look upon it as a token
   of God's displeasure. There have not been the like since Sodom was
   burned.

   3. He had 3000 camels, and servants tending them; and he lost them all
   at the same time by the Chaldeans, who came in three bands, and drove
   them away, and slew the servants, v. 17. If the fire of God, which fell
   upon Job's honest servants, who were in the way of their duty, had
   fallen upon the Sabean and Chaldean robbers who were doing mischief,
   God's judgments therein would have been like the great mountains,
   evident and conspicuous; but when the way of the wicked prospers, and
   they carry off their booty, while just and good men are suddenly cut
   off, God's righteousness is like the great deep, the bottom of which we
   cannot find, Ps. xxxvi. 6.

   4. His dearest and most valuable possessions were his ten children;
   and, to conclude the tragedy, news if brought him, at the same time,
   that they were killed and buried in the ruins of the house in which
   they were feasting, and all the servants that waited on them, except
   one that came express with the tidings of it, v. 18, 19. This was the
   greatest of Job's losses, and which could not but go nearest him; and
   therefore the devil reserved it for the last, that, if the other
   provocations failed, this might make him curse God. Our children are
   pieces of ourselves; it is very hard to part with them, and touches a
   good man in as tender a part as any. But to part with them all at once,
   and for them to be all cut off in a moment, who had been so many years
   his cares and hopes, went to the quick indeed. (1.) They all died
   together, and not one of them was left alive. David, though a wise and
   good man, was very much discomposed by the death of one son. How hard
   then did it bear upon poor Job who lost them all, and, in one moment,
   was written childless! (2.) They died suddenly. Had they been taken
   away by some lingering disease, he would have had notice to expect
   their death, and prepare for the breach; but this came upon him without
   giving him any warning. (3.) They died when they were feasting and
   making merry. Had they died suddenly when they were praying, he might
   the better have borne it. He would have hoped that death had found them
   in a good frame if their blood had been mingled with their feast, where
   he himself used to be jealous of them that they had sinned, and cursed
   God in their hearts--to have that day come upon them unawares, like a
   thief in the night, when perhaps their heads were overcharged with
   surfeiting and drunkenness--this could not but add much to his grief,
   considering what a tender concern he always had for his children's
   souls, and that they were now out of the reach of the sacrifices he
   used to offer according to the number of them all. See how all things
   come alike to all. Job's children were constantly prayed for by their
   father, and lived in love one with another, and yet came to this
   untimely end. (4.) They died by a wind of the devil's raising, who is
   the prince of the power of the air (Eph. ii. 2), but it was looked upon
   to be an immediate hand of God, and a token of his wrath. So Bildad
   construed it (ch. viii. 4): Thy children have sinned against him, and
   he has cast them away in their transgression. (5.) They were taken away
   when he had most need of them to comfort him under all his other
   losses. Such miserable comforters are all creatures. In God only we
   have a present help at all times.

Job's Sorrow and Submission. (b. c. 1520.)

   20 Then Job arose, and rent his mantle, and shaved his head, and fell
   down upon the ground, and worshipped,   21 And said, Naked came I out
   of my mother's womb, and naked shall I return thither: the Lord gave,
   and the Lord hath taken away; blessed be the name of the Lord.   22 In
   all this Job sinned not, nor charged God foolishly.

   The devil had done all he desired leave to do against Job, to provoke
   him to curse God. He had touched all he had, touched it with a witness;
   he whom the rising sun saw the richest of all the men in the east was
   before night poor to a proverb. If his riches had been, as Satan
   insinuated, the only principle of his religion now that he had lost his
   riches he would certainly have lost his religion; but the account we
   have, in these verses, of his pious deportment under his affliction,
   sufficiently proved the devil a liar and Job an honest man.

   I. He conducted himself like a man under his afflictions, not stupid
   and senseless, like a stock or stone, not unnatural and unaffected at
   the death of his children and servants; no (v. 20), he arose, and rent
   his mantle, and shaved his head, which were the usual expressions of
   great sorrow, to show that he was sensible of the hand of the Lord that
   had gone out against him; yet he did not break out into any
   indecencies, nor discover any extravagant passion. He did not faint
   away, but arose, as a champion to the combat; he did not, in a heat,
   throw off his clothes, but very gravely, in conformity to the custom of
   the country, rent his mantle, his cloak, or outer garment; he did not
   passionately tear his hair, but deliberately shaved his head. By all
   this it appeared that he kept his temper, and bravely maintained the
   possession and repose of his own soul, in the midst of all these
   provocations. The time when he began to show his feelings is
   observable; it was not till he heard of the death of his children, and
   then he arose, then he rent his mantle. A worldly unbelieving heart
   would have said, "Now that the meat is gone it is well that the mouths
   are gone too; now that there are no portions it is well that there are
   no children:" but Job knew better, and would have been thankful if
   Providence had spared his children, though he had little of nothing for
   them, for Jehovah-jireh--the Lord will provide. Some expositors,
   remembering that it was usual with the Jews to rend their clothes when
   they heard blasphemy, conjecture that Job rent his clothes in a holy
   indignation at the blasphemous thoughts which Satan now cast into his
   mind, tempting him to curse God.

   II. He conducted himself like a wise and good man under his affliction,
   like a perfect and upright man, and one that feared God and eschewed
   the evil of sin more than that of outward trouble.

   1. He humbled himself under the hand of God, and accommodated himself
   to the providences he was under, as one that knew how to want as well
   as how to abound. When God called to weeping and mourning he wept and
   mourned, rent his mantle and shaved his head; and, as one that abased
   himself even to the dust before God, he fell down upon the ground, in a
   penitent sense of sin and a patient submission to the will of God,
   accepting the punishment of his iniquity. Hereby he showed his
   sincerity; for hypocrites cry not when God binds them, ch. xxxvi. 13.
   Hereby he prepared himself to get good by the affliction; for how can
   we improve the grief which we will not feel?

   2. He composed himself with quieting considerations, that he might not
   be disturbed and put out of the possession of his own soul by these
   events. He reasons from the common state of human life, which he
   describes with application to himself: Naked came I (as others do) out
   of my mother's womb, and naked shall I return thither, into the lap of
   our common mother--the earth, as the child, when it is sick or weary,
   lays its head in its mother's bosom. Dust we were in our original, and
   to dust we return in our exit (Gen. iii. 19), to the earth as we were
   (Eccl. xii. 7), naked shall we return thither, whence we were taken,
   namely, to the clay, ch. xxxiii. 6. St. Paul refers to this of Job, 1
   Tim. vi. 7. We brought nothing of this world's goods into the world,
   but have them from others; and it is certain that we can carry nothing
   out, but must leave them to others. We come into the world naked, not
   only unarmed, but unclothed, helpless, shiftless, not so well covered
   and fenced as other creatures. The sin we are born in makes us naked,
   to our shame, in the eyes of the holy God. We go out of the world
   naked; the body does, though the sanctified soul goes clothed, 2 Cor.
   v. 3. Death strips us of all our enjoyments; clothing can neither warm
   nor adorn a dead body. This consideration silenced Job under all his
   losses. (1.) He is but where he was at first. He looks upon himself
   only as naked, not maimed, not wounded; he was himself still his own
   man, when nothing else was his own, and therefore but reduced to his
   first condition. Nemo tam pauper potest esse quam natus est--no one can
   be so poor as he was when born.--Min. Felix. If we are impoverished, we
   are not wronged, nor much hurt, for we are but as we were born. (2.) He
   is but where he must have been at last, and is only unclothed, or
   unloaded rather, a little sooner than he expected. If we put off our
   clothes before we go to bed, it is some inconvenience, but it may be
   the better borne when it is near bed-time.

   3. He gave glory to God, and expressed himself upon this occasion with
   a great veneration for the divine Providence, and a meek submission to
   its disposals. We may well rejoice to find Job in this good frame,
   because this was the very thing upon which the trial of his integrity
   was put, though he did not know it. The devil said that he would, under
   his affliction, curse God; but he blessed him, and so proved himself an
   honest man.

   (1.) He acknowledged the hand of God both in the mercies he had
   formerly enjoyed and in the afflictions he was now exercised with: The
   Lord gave, and the Lord has taken away. We must own the divine
   Providence, [1.] In all our comforts. God gave us our being, made us,
   and not we ourselves, gave us our wealth; it was not our own ingenuity
   or industry that enriched us, but God's blessing on our cares and
   endeavours. He gave us power to get wealth, not only made the creatures
   for us, but best owed upon us our share. [2.] In all our crosses. The
   same that gave hath taken away; and may he not do what he will with his
   own? See how Job looks above instruments, and keeps his eye upon the
   first Cause. He does not say, "The Lord gave, and the Sabeans and
   Chaldeans have taken away; God made me rich, and the devil has made me
   poor;" but, "He that gave has taken;" and for that reason he is dumb,
   and has nothing to say, because God did it. He that gave all may take
   what, and when, and how much he pleases. Seneca could argue thus,
   Abstulit, sed et dedit--he took away, but he also gave; and Epictetus
   excellently (cap. 15), "When thou art deprived of any comfort, suppose
   a child taken away by death, or a part of thy estate lost, say not
   apolesa auto--I have lost it; but apedoka--I have restored it to the
   right owner; but thou wilt object (says he), kakos ho aphelomenos--he
   is a bad man that has robbed me; to which he answers, ti de soi
   melei--What is it to thee by what hand he that gives remands what he
   gave?"

   (2.) He adored God in both. When all was gone he fell down and
   worshipped. Note, Afflictions must not divert us from, but quicken us
   to, the exercises of religion. Weeping must not hinder sowing, nor
   hinder worshipping. He eyed not only the hand of God, but the name of
   God, in his afflictions, and gave glory to that: Blessed be the name of
   the Lord. He has still the same great and good thoughts of God that
   ever he had, and is as forward as ever to speak them forth to his
   praise; he can find in his heart to bless God even when he takes away
   as well as when he gives. Thus must we sing both of mercy and judgment,
   Ps. ci. 1. [1.] He blesses God for what was given, though now it was
   taken away. When our comforts are removed from us we must thank God
   that ever we had them and had them so much longer than we deserved.
   Nay, [2.] He adores God even in taking away, and gives him honour by a
   willing submission; nay, he gives him thanks for good designed him by
   his afflictions, for gracious supports under his afflictions, and the
   believing hopes he had of a happy issue at last.

   Lastly, Here is the honourable testimony which the Holy Ghost gives to
   Job's constancy and good conduct under his afflictions. He passed his
   trials with applause, v. 22. In all this Job did not act amiss, for he
   did not attribute folly to God, nor in the least reflect upon his
   wisdom in what he had done. Discontent and impatience do in effect
   charge God with folly. Against the workings of these therefore Job
   carefully watched; and so must we, acknowledging that as God has done
   right, but we have done wickedly, so God has done wisely, but we have
   done foolishly, very foolishly. Those who not only keep their temper
   under crosses and provocations, but keep up good thoughts of God and
   sweet communion with him, whether their praise be of men or no, it will
   be of God, as Job's here was.
     __________________________________________________________________

J O B

  CHAP. II.

   We left Job honourably acquitted upon a fair trial between God and
   Satan concerning him. Satan had leave to touch, to touch and take, all
   he had, and was confident that he would then curse God to his face;
   but, on the contrary, he blessed him, and so he was proved an honest
   man and Satan a false accuser. Now, one would have thought, this would
   be conclusive, and that Job would never have his reputation called in
   question again; but Job is known to be armour of proof, and therefore
   is here set up for a mark, and brought upon his trial, a second time.
   I. Satan moves for another trial, which should touch his bone and his
   flesh, ver. 1-5. II. God, for holy ends, permits it, ver. 6. III. Satan
   smites him with a very painful and loathsome disease, ver. 7, 8. IV.
   His wife tempts him to curse God, but he resists the temptation, ver.
   9, 10. V. His friends come to condole with him and to comfort him, ver.
   11-13. And in this that good man is set forth for an example of
   suffering affliction and of patience.

Satan Again Permitted to Afflict Job. (b. c. 1520.)

   1 Again there was a day when the sons of God came to present themselves
   before the Lord, and Satan came also among them to present himself
   before the Lord.   2 And the Lord said unto Satan, From whence comest
   thou? And Satan answered the Lord, and said, From going to and fro in
   the earth, and from walking up and down in it.   3 And the Lord said
   unto Satan, Hast thou considered my servant Job, that there is none
   like him in the earth, a perfect and an upright man, one that feareth
   God, and escheweth evil? and still he holdeth fast his integrity,
   although thou movedst me against him, to destroy him without cause.   4
   And Satan answered the Lord, and said, Skin for skin, yea, all that a
   man hath will he give for his life.   5 But put forth thine hand now,
   and touch his bone and his flesh, and he will curse thee to thy face.
   6 And the Lord said unto Satan, Behold, he is in thine hand; but save
   his life.

   Satan, that sworn enemy to God and all good men, is here pushing
   forward his malicious prosecution of Job, whom he hated because God
   loved him, and did all he could to separate between him and his God, to
   sow discord and make mischief between them, urging God to afflict him
   and then urging him to blaspheme God. One would have thought that he
   had enough of his former attempt upon Job, in which he was so
   shamefully baffled and disappointed; but malice is restless: the devil
   and his instruments are so. Those that calumniate good people, and
   accuse them falsely, will have their saying, though the evidence to the
   contrary be ever so plain and full and they have been cast in the issue
   which they themselves have put it upon. Satan will have Job's cause
   called over again. The malicious, unreasonable, importunity of that
   great persecutor of the saints is represented (Rev. xii. 10) by his
   accusing them before our God day and night, still repeating and urging
   that against them which has been many a time answered: so did Satan
   here accuse Job day after day. Here is,

   I. The court set, and the prosecutor, or accuser, making his appearance
   (v. 1, 2), as before, ch. i. 6, 7. The angels attended God's throne and
   Satan among them. One would have expected him to come and confess his
   malice against Job and his mistake concerning him, to cry, Pecavi--I
   have done wrong, for belying one whom God spoke well of, and to beg
   pardon; but, instead of that, he comes with a further design against
   Job. He is asked the same question as before, Whence comest thou? and
   answers as before, From going to and fro in the earth; as if he had
   been doing no harm, though he had been abusing that good man.

   II. The judge himself of counsel for the accused, and pleading for him
   (v. 3): "Hast thou considered my servant Job better than thou didst,
   and art thou now at length convinced that he is a faithful servant of
   mine, a perfect and an upright man; for thou seest he still holds fast
   his integrity?" This is now added to his character, as a further
   achievement; instead of letting go his religion, and cursing God, he
   holds it faster than ever, as that which he has now more than ordinary
   occasion for. He is the same in adversity that he was in prosperity,
   and rather better, and more hearty and lively in blessing God than ever
   he was, and takes root the faster for being thus shaken. See, 1. How
   Satan is condemned for his allegations against Job: "Thou movedst me
   against him, as an accuser, to destroy him without cause." Or, "Thou in
   vain movedst me to destroy him, for I will never do that." Good men,
   when they are cast down, are not destroyed, 2 Cor. iv. 9. How well is
   it for us that neither men nor devils are to be our judges, for perhaps
   they would destroy us, right or wrong; but our judgment proceeds from
   the Lord, whose judgment never errs nor is biassed. 2. How Job is
   commended for his constancy notwithstanding the attacks made upon him:
   "Still he holds fast his integrity, as his weapon, and thou canst not
   disarm him--as his treasure, and thou canst not rob him of that; nay,
   thy endeavours to do it make him hold it the faster; instead of losing
   ground by the temptation, he gets ground." God speaks of it with
   wonder, and pleasure, and something of triumph in the power of his own
   grace; Still he holds fast his integrity. Thus the trial of Job's faith
   was found to his praise and honour, 1 Pet. i. 7. Constancy crowns
   integrity.

   III. The accusation further prosecuted, v. 4. What excuse can Satan
   make for the failure of his former attempt? What can he say to palliate
   it, when he had been so very confident that he should gain his point?
   Why, truly, he has this to say, Skin for skin, and all that a man has,
   will he give for his life. Something of truth there is in this, that
   self-love and self-preservation are very powerful commanding principles
   in the hearts of men. Men love themselves better than their nearest
   relations, even their children, that are parts of themselves, will not
   only venture, but give, their estates to save their lives. All account
   life sweet and precious, and, while they are themselves in health and
   at ease, they can keep trouble from their hearts, whatever they lose.
   We ought to make a good use of this consideration, and, while God
   continues to us our life and health and the use of our limbs and
   senses, we should the more patiently bear the loss of other comforts.
   See Matt. vi. 25. But Satan grounds upon this an accusation of Job,
   slyly representing him, 1. As unnatural to those about him, and one
   that laid not to heart the death of his children and servants, nor
   cared how many of them had their skins (as I may say) stripped over
   their ears, so long as he slept in a whole skin himself; as if he that
   was so tender of his children's souls could be careless of their
   bodies, and, like the ostrich, hardened against his young ones, as
   though they were not his. 2. As wholly selfish, and minding nothing but
   his own ease and safety; as if his religion made him sour, and morose,
   and ill-natured. Thus are the ways and people of God often
   misrepresented by the devil and his agents.

   IV. A challenge given to make a further trial of Job's integrity (v.
   5): "Put forth thy hand now (for I find my hand too short to reach him,
   and too weak to hurt him) and touch his bone and his flesh (that is
   with him the only tender part, make him sick with smiting him, Mic. vi.
   13), and then, I dare say, he will curse thee to thy face, and let go
   his integrity." Satan knew it, and we find it by experience, that
   nothing is more likely to ruffle the thoughts and put the mind into
   disorder than acute pain and distemper of body. There is no disputing
   against sense. St. Paul himself had much ado to bear a thorn in the
   flesh, nor could he have borne it without special grace from Christ, 2
   Cor. xii. 7, 9.

   V. A permission granted to Satan to make this trial, v. 6. Satan would
   have had God put forth his hand and do it; but he afflicts not
   willingly, nor takes any pleasure in grieving the children of men, much
   less his own children (Lam. iii. 33), and therefore, if it must be
   done, let Satan do it, who delights in such work: "He is in thy hand,
   do thy worst with him; but with a proviso and limitation, only save his
   life, or his soul. Afflict him, but not to death." Satan hunted for the
   precious life, would have taken that if he might, in hopes that dying
   agonies would force Job to curse his God; but God had mercy in store
   for Job after this trial, and therefore he must survive it, and,
   however he is afflicted, must have his life given him for a prey. If
   God did not chain up the roaring lion, how soon would he devour us! As
   far as he permits the wrath of Satan and wicked men to proceed against
   his people he will make it turn to his praise and theirs, and the
   remainder thereof he will restrain, Ps. lxxvi. 10. "Save his soul,"
   that is, "his reason" (so some), "preserve to him the use of that, for
   otherwise it will be no fair trial; if, in his delirium, he should
   curse God, that will be no disproof of his integrity. It would be the
   language not of his heart, but of his distemper." Job, in being thus
   maligned by Satan, was a type of Christ, the first prophecy of whom was
   that Satan should bruise his heel (Gen. iii. 15), and so he was foiled,
   as in Job's case. Satan tempted him to let go his integrity, his
   adoption (Matt. iv. 6): If thou be the Son of God. He entered into the
   heart of Judas who betrayed Christ, and (some think) with his terrors
   put Christ into his agony in the garden. He had permission to touch his
   bone and his flesh without exception of his life, because by dying he
   was to do that which Job could not do--destroy him that had the power
   of death, that is, the devil.

Job Smitten with Disease; The Affliction of Job. (b. c. 1520.)

   7 So went Satan forth from the presence of the Lord, and smote Job with
   sore boils from the sole of his foot unto his crown.   8 And he took
   him a potsherd to scrape himself withal; and he sat down among the
   ashes.   9 Then said his wife unto him, Dost thou still retain thine
   integrity? curse God, and die.   10 But he said unto her, Thou speakest
   as one of the foolish women speaketh. What? shall we receive good at
   the hand of God, and shall we not receive evil? In all this did not Job
   sin with his lips.

   The devil, having got leave to tear and worry poor Job, presently fell
   to work with him, as a tormentor first and then as a tempter. His own
   children he tempts first, and draws them to sin, and afterwards
   torments, when thereby he has brought them to ruin; but this child of
   God he tormented with an affliction, and then tempted to make a bad use
   of his affliction. That which he aimed at was to make Job curse God;
   now here we are told what course he took both to move him to it and
   move it to him, both to give him the provocation, else he would not
   have thought of it: thus artfully in the temptation managed with all
   the subtlety of the old serpent, who is here playing the same game
   against Job that he played against our first parents (Gen. iii.),
   aiming to seduce him from his allegiance to his God and to rob him of
   his integrity.

   I. He provokes him to curse God by smiting him with sore boils, and so
   making him a burden to himself, v. 7, 8. The former attack was
   extremely violent, but Job kept his ground, bravely made good the pass
   and carried the day. Yet he is still but girding on the harness; there
   is worse behind. The clouds return after the rain. Satan, by the divine
   permission, follows his blow, and now deep calls unto deep.

   1. The disease with which Job was seized was very grievous: Satan smote
   him with boils, sore boils, all over him, from head to foot, with an
   evil inflammation (so some render it), an erysipelas, perhaps, in a
   higher degree. One boil, when it is gathering, is torment enough, and
   gives a man abundance of pain and uneasiness. What a condition was Job
   then in, that had boils all over him, and no part free, and those as of
   raging a heat as the devil could make them, and, as it were, set on
   fire of hell! The small-pox is a very grievous and painful disease, and
   would be much more terrible than it is but that we know the extremity
   of it ordinarily lasts but a few days; how grievous then was the
   disease of Job, who was smitten all over with sore boils or grievous
   ulcers, which made him sick at heart, put him to exquisite torture, and
   so spread themselves over him that he could lie down no way for any
   ease. If at any time we be exercised with sore and grievous distempers,
   let us not think ourselves dealt with any otherwise than as God has
   sometimes dealt with the best of his saints and servants. We know not
   how much Satan may have a hand (by divine permission) in the diseases
   with which the children of men, and especially the children of God, are
   afflicted, what infections that prince of the air may spread, what
   inflammations may come from that fiery serpent. We read of one whom
   Satan had bound many years, Luke xiii. 16. Should God suffer that
   roaring lion to have his will against any of us, how miserable would he
   soon make us!

   2. His management of himself, in this distemper, was very strange, v.
   8.

   (1.) Instead of healing salves, he took a potsherd, a piece of a broken
   pitcher, to scrape himself withal. A very sad pass this poor man had
   come to. When a man is sick and sore he may bear it the better if he be
   well tended and carefully looked after. Many rich people have with a
   soft and tender hand charitably ministered to the poor in such a
   condition as this; even Lazarus had some ease from the tongues of the
   dogs that came and licked his sores; but poor Job has no help afforded
   him. [1.] Nothing is done to his sore but what he does himself, with
   his own hands. His children and servants are all dead, his wife unkind,
   ch. xix. 17. He has not wherewithal to fee a physician or surgeon; and,
   which is most sad of all, none of those he had formerly been kind to
   had so much sense of honour and gratitude as to minister to him in his
   distress, and lend him a hand to dress or wipe his running sores,
   either because the disease was loathsome and noisome or because they
   apprehended it to be infectious. Thus it was in the former days, as it
   will be in the last days, men were lovers of their own selves,
   unthankful, and without natural affection. [2.] All that he does to his
   sores is to scrape them; they are not bound up with soft rags, not
   mollified with ointment, not washed or kept clean, no healing plasters
   laid on them, no opiates, no anodynes, ministered to the poor patient,
   to alleviate the pain and compose him to rest, nor any cordials to
   support his spirits; all the operation is the scraping of the ulcers,
   which, when they had come to a head and began to die, made his body all
   over like a scurf, as is usual in the end of the small-pox. It would
   have been an endless thing to dress his boils one by one; he therefore
   resolves thus to do it by wholesale--a remedy which one would think as
   bad as the disease. [3.] He has nothing to do this with but a potsherd,
   no surgeon's instrument proper for the purpose, but that which would
   rather rake into his wounds, and add to his pain, than give him any
   ease. People that are sick and sore have need to be under the
   discipline and direction of others, for they are often but bad managers
   of themselves.

   (2.) Instead of reposing in a soft and warm bed, he sat down among the
   ashes. Probably he had a bed left him (for, though his fields were
   stripped, we do not find that his house was burnt or plundered), but he
   chose to sit in the ashes, either because he was weary of his bed or
   because he would put himself into the place and posture of a penitent,
   who, in token of his self-abhorrence, lay in dust and ashes, ch. xlii.
   6; Isa. lviii. 5; Jonah iii. 6. Thus did he humble himself under the
   mighty hand of God, and bring his mind to the meanness and poverty of
   his condition. He complains (ch. vii. 5) that his flesh was clothed
   with worms and clods of dust; and therefore dust to dust, ashes to
   ashes. If God lay him among the ashes, there he will contentedly sit
   down. A low spirit becomes low circumstances, and will help to
   reconcile us to them. The LXX. reads it, He sat down upon a dunghill
   without the city (which is commonly said, in mentioning this story);
   but the original says no more than that he sat in the midst of the
   ashes, which he might do in his own house.

   II. He urges him, by the persuasions of his own wife, to curse God, v.
   9. The Jews (who covet much to be wise above what is written) say that
   Job's wife was Dinah, Jacob's daughter: so the Chaldee paraphrase. It
   is not likely that she was; but, whoever it was, she was to him like
   Michal to David, a scoffer at his piety. She was spared to him, when
   the rest of his comforts were taken away, for this purpose, to be a
   troubler and tempter to him. If Satan leaves any thing that he has
   permission to take away, it is with a design of mischief. It is his
   policy to send his temptations by the hand of those that are dear to
   us, as he tempted Adam by Eve and Christ by Peter. We must therefore
   carefully watch that we be not drawn to say or do a wrong thing by the
   influence, interest, or entreaty, of any, no, not those for whose
   opinion and favour we have ever so great a value. Observe how strong
   this temptation was. 1. She banters Job for his constancy in his
   religion: "Dost thou still retain thy integrity? Art thou so very
   obstinate in thy religion that nothing will cure thee of it? so tame
   and sheepish as thus to truckle to a God who is so far from rewarding
   thy services with marks of his favour that he seems to take a pleasure
   in making thee miserable, strips thee, and scourges thee, without any
   provocation given? Is this a God to be still loved, and blessed, and
   served?"


   Dost thou not see that thy devotion's vain?

   What have thy prayers procured but woe and pain?

   Hast thou not yet thy int'rest understood?

   Perversely righteous, and absurdly good?

   Those painful sores, and all thy losses, show

   How Heaven regards the foolish saint below.

   Incorrigibly pious! Can't thy God

   Reform thy stupid virtue with his rod?

   Sir R. Blackmore.

   Thus Satan still endeavours to draw men from God, as he did our first
   parents, by suggesting hard thoughts of him, as one that envies the
   happiness and delights in the misery of his creatures, than which
   nothing is more false. Another artifice he uses is to drive men from
   their religion by loading them with scoffs and reproaches for their
   adherence to it. We have reason to expect it, but we are fools if we
   heed it. Our Master himself has undergone it, we shall be abundantly
   recompensed for it, and with much more reason may we retort it upon the
   scoffers, "Are you such fools as still to retain your impiety, when you
   might bless God and live?" 2. She urges him to renounce his religion,
   to blaspheme God, set him at defiance, and dare him to do his worst:
   "Curse God and die; live no longer in dependence upon God, wait not for
   relief from him, but be thy own deliverer by being thy own executioner;
   end thy troubles by ending thy life; better die once than be always
   dying thus; thou mayest now despair of having any help from thy God,
   even curse him, and hang thyself." These are two of the blackest and
   most horrid of all Satan's temptations, and yet such as good men have
   sometimes been violently assaulted with. Nothing is more contrary to
   natural conscience than blaspheming God, nor to natural sense than
   self-murder; therefore the suggestion of either of these may well be
   suspected to come immediately from Satan. Lord, lead us not into
   temptation, not into such, not into any temptation, but deliver us from
   the evil one.

   III. He bravely resists and overcomes the temptation, v. 10. He soon
   gave her an answer (for Satan spared him the use of his tongue, in
   hopes he would curse God with it), which showed his constant resolution
   to cleave to God, to keep his good thoughts of him, and not to let go
   his integrity. See,

   1. How he resented the temptation. He was very indignant at having such
   a thing mentioned to him: "What! Curse God? I abhor the thought of it.
   Get thee behind me, Satan." In other cases Job reasoned with his wife
   with a great deal of mildness, even when she was unkind to him (ch.
   xix. 17): I entreated her for the children's sake of my own body. But,
   when she persuaded him to curse God, he was much displeased: Thou
   speakest as one of the foolish women speaketh. He does not call her a
   fool and an atheist, nor does he break out into any indecent
   expressions of his displeasure, as those who are sick and sore are apt
   to do, and think they may be excused; but he shows her the evil of what
   she said, and she spoke the language of the infidels and idolaters,
   who, when they are hardly bestead, fret themselves, and curse their
   king and their God, Isa. viii. 21. We have reason to suppose that in
   such a pious household as Job had his wife was one that had been well
   affected to religion, but that now, when all their estate and comfort
   were gone, she could not bear the loss with that temper of mind that
   Job had; but that she should go about to infect his mind with her
   wretched distemper was a great provocation to him, and he could not
   forbear thus showing his resentment. Note, (1.) Those are angry and sin
   not who are angry only at sin and take a temptation as the greatest
   affront, who cannot bear those that are evil, Rev. ii. 2. When Peter
   was a Satan to Christ he told him plainly, Thou art an offence to me.
   (2.) If those whom we think wise and good at any time speak that which
   is foolish and bad, we ought to reprove them faithfully for it and show
   them the evil of what they say, that we suffer not sin upon them. (3.)
   Temptations to curse God ought to be rejected with the greatest
   abhorrence, and not so much as to be parleyed with. Whoever persuades
   us to that must be looked upon as our enemy, to whom if we yield it is
   at our peril. Job did not curse God and then think to come off with
   Adam's excuse: "The woman whom thou gavest to be with me persuaded me
   to do it" (Gen. iii. 12), which had in it a tacit reflection on God,
   his ordinance and providence. No; if thou scornest, if thou cursest,
   thou alone shalt bear it.

   2. How he reasoned against the temptation: Shall we receive good at the
   hand of God, and shall we not receive evil also? Those whom we reprove
   we must endeavour to convince; and it is no hard matter to give a
   reason why we should still hold fast our integrity even when we are
   stripped of every thing else. He considers that, though good and evil
   are contraries, yet they do not come from contrary causes, but both
   from the hand of God (Isa. xlv. 7, Lam. iii. 38), and therefore that in
   both we must have our eye up unto him, with thankfulness for the good
   he sends and without fretfulness at the evil. Observe the force of his
   argument.

   (1.) What he argues for, not only the bearing, but the receiving of
   evil: Shall we not receive evil, that is, [1.] "Shall we not expect to
   receive it? If God give us so many good things, shall we be surprised,
   or think it strange, if he sometimes afflict us, when he has told us
   that prosperity and adversity are set the one over against the other?"
   1 Pet. iv. 12. [2.] "Shall we not set ourselves to receive it aright?"
   The word signifies to receive as a gift, and denotes a pious affection
   and disposition of soul under our afflictions, neither despising them
   nor fainting under them, accounting them gifts (Phil. i. 29), accepting
   them as punishments of our iniquity (Lev. xxvi. 41), acquiescing in the
   will of God in them ("Let him do with me as seemeth him good"), and
   accommodating ourselves to them, as those that know how to want as well
   as how to abound, Phil. iv. 12. When the heart is humbled and weaned,
   by humbling weaning providence, then we receive correction (Zeph. iii.
   2) and take up our cross.

   (2.) What he argues from: "Shall we receive so much good as has come to
   us from the hand of God during all those years of peace and prosperity
   that we have lived, and shall we not now receive evil, when God thinks
   fit to lay it on us?" Note, The consideration of the mercies we receive
   from God, both past and present, should make us receive our afflictions
   with a suitable disposition of spirit. If we receive our share of the
   common good in the seven years of plenty, shall we not receive our
   share of the common evil in the years of famine? Qui sentit commodum,
   sentire debet et onus--he who feels the privilege, should prepare for
   the privation. If we have so much that pleases us, why should we not be
   content with that which pleases God? If we receive so many comforts,
   shall we not receive some afflictions, which will serve as foils to our
   comforts, to make them the more valuable (we are taught the worth of
   mercies by being made to want them sometimes), and as allays to our
   comforts, to make them the less dangerous, to keep the balance even,
   and to prevent our being lifted up above measure? 2 Cor. xii. 7. If we
   receive so much good for the body, shall we not receive some good for
   the soul; that is, some afflictions, by which we partake of God's
   holiness (Heb. xii. 10), something which, by saddening the countenance,
   makes the heart better? Let murmuring therefore, as well as boasting,
   be for ever excluded.

   IV. Thus, in a good measure, Job still held fast his integrity, and
   Satan's design against him was defeated: In all this did not Job sin
   with his lips; he not only said this well, but all he said at this time
   was under the government of religion and right reason. In the midst of
   all these grievances he did not speak a word amiss; and we have no
   reason to think but that he also preserved a good temper of mind, so
   that, though there might be some stirrings and risings of corruption in
   his heart, yet grace got the upper hand and he took care that the root
   of bitterness might not spring up to trouble him, Heb. xii. 15. The
   abundance of his heart was for God, produced good things, and
   suppressed the evil that was there, which was out-voted by the better
   side. If he did think any evil, yet he laid his hand upon his mouth
   (Prov. xxx. 32), stifled the evil thought and let it go no further, by
   which it appeared, not only that he had true grace, but that it was
   strong and victorious: in short, that he had not forfeited the
   character of a perfect and upright man; for so he appears to be who, in
   the midst of such temptations, offends not in word, Jam. iii. 2; Ps.
   xvii. 3.

Job Visited by His Friends. (b. c. 1520.)

   11 Now when Job's three friends heard of all this evil that was come
   upon him, they came every one from his own place; Eliphaz the Temanite,
   and Bildad the Shuhite, and Zophar the Naamathite: for they had made an
   appointment together to come to mourn with him and to comfort him.   12
   And when they lifted up their eyes afar off, and knew him not, they
   lifted up their voice, and wept; and they rent every one his mantle,
   and sprinkled dust upon their heads toward heaven.   13 So they sat
   down with him upon the ground seven days and seven nights, and none
   spake a word unto him: for they saw that his grief was very great.

   We have here an account of the kind visit which Job's three friends
   paid him in his affliction. The news of his extraordinary troubles
   spread into all parts, he being an eminent man both for greatness and
   goodness, and the circumstances of his troubles being very uncommon.
   Some, who were his enemies, triumphed in his calamities, ch. xvi. 10;
   xix. 18; xxx. 1, &c. Perhaps they made ballads on him. But his friends
   concerned themselves for him, and endeavoured to comfort him. A friend
   loveth at all times, and a brother is born for adversity. Three of them
   are here named (v. 11), Eliphaz, Bildad, and Zophar. We shall
   afterwards meet with a fourth, who it should seem was present at the
   whole conference, namely, Elihu. Whether he came as a friend of Job or
   only as an auditor does not appear. These three are said to be his
   friends, his intimate acquaintance, as David and Solomon had each of
   them one in their court that was called the king's friend. These three
   were eminently wise and good men, as appears by their discourses. They
   were old men, very old, had a great reputation for knowledge, and much
   deference was paid to their judgment, ch. xxxii. 6. It is probable that
   they were men of figure in their country-princes, or heads of houses.
   Now observe,

   I. That Job, in his prosperity, had contracted a friendship with them.
   If they were his equals, yet he had not that jealousy of them--if his
   inferiors, yet he had not that disdain of them, which was any hindrance
   to an intimate converse and correspondence with them. To have such
   friends added more to his happiness in the day of his prosperity than
   all the head of cattle he was master of. Much of the comfort of this
   life lies in acquaintance and friendship with those that are prudent
   and virtuous; and he that has a few such friends ought to value them
   highly. Job's three friends are supposed to have been all of them of
   the posterity of Abraham, which, for some descents, even in the
   families that were shut out from the covenant of peculiarity, retained
   some good fruits of that pious education which the father of the
   faithful gave to those under his charge. Eliphaz descended from Teman,
   the grandson of Esau (Gen. xxxvi. 11), Bildad (it is probable) from
   Shuah, Abraham's son by Keturah, Gen. xxv. 2. Zophar is thought by some
   to be the same with Zepho, a descendant from Esau, Gen. xxvi. 11. The
   preserving of so much wisdom and piety among those that were strangers
   to the covenants of promise was a happy presage of God's grace to the
   Gentiles, when the partition-wall should in the latter days be taken
   down. Esau was rejected; yet many that came from him inherited some of
   the best blessings.

   II. That they continued their friendship with Job in his adversity,
   when most of his friends had forsaken him, ch. xix. 14. In two ways
   they showed their friendship:--

   1. By the kind visit they paid him in his affliction, to mourn with him
   and to comfort him, v. 11. Probably they had been wont to visit him in
   his prosperity, not to hunt or hawk with him, not to dance or play at
   cards with him, but to entertain and edify themselves with his learned
   and pious converse; and now that he was in adversity they come to share
   with him in his griefs, as formerly they had come to share with him in
   his comforts. These were wise men, whose heart was in the house of
   mourning, Eccl. vii. 4. Visiting the afflicted, sick or sore,
   fatherless or childless, in their sorrow, is made a branch of pure
   religion and undefiled (Jam. i. 27), and, if done from a good
   principle, will be abundantly recompensed shortly, Matt. xxv. 36.

   (1.) By visiting the sons and daughters of affliction we may contribute
   to the improvement, [1.] Of our own graces; for many a good lesson is
   to be learned from the troubles of others; we may look upon them and
   receive instruction, and be made wise and serious. [2.] Of their
   comforts. By putting a respect upon them we encourage them, and some
   good word may be spoken to them which may help to make them easy. Job's
   friends came, not to satisfy their curiosity with an account of his
   troubles and the strangeness of the circumstances of them, much less,
   as David's false friends, to make invidious remarks upon him (Ps. xli.
   6-8), but to mourn with him, to mingle their tears with his, and so to
   comfort him. It is much more pleasant to visit those in affliction to
   whom comfort belongs than those to whom we must first speak conviction.

   (2.) Concerning these visitants observe, [1.] That they were not sent
   for, but came of their own accord (ch. vi. 22), whence Mr. Caryl
   observes that it is good manners to be an unbidden guest at the house
   of mourning, and, in comforting our friends, to anticipate their
   invitations. [2.] That they made an appointment to come. Note, Good
   people should make appointments among themselves for doing good, so
   exciting and binding one another to it, and assisting and encouraging
   one another in it. For the carrying on of any pious design let hand
   join in hand. [3.] That they came with a design (and we have reason to
   think it was a sincere design) to comfort him, and yet proved miserable
   comforters, through their unskilful management of his case. Many that
   aim well do, by mistake, come short of their aim.

   2. By their tender sympathy with him and concern for him in his
   affliction. When they saw him at some distance he was so disfigured and
   deformed with his sores that they knew him not, v. 12. His face was
   foul with weeping (ch. xvi. 16), like Jerusalem's Nazarites, which had
   been ruddy as the rubies, but were now blacker than a coal, Lam. iv. 7,
   8. What a change will a sore disease, or, without that, oppressing care
   and grief, make in the countenance, in a little time! Is this Naomi?
   Ruth i. 19. So, Is this Job? How hast thou fallen! How is thy glory
   stained and sullied, and all thy honour laid in the dust! God fits us
   for such changes! Observing him thus miserably altered, they did not
   leave him, in a fright or loathing, but expressed so much the more
   tenderness towards him. (1.) Coming to mourn with him, they vented
   their undissembled grief in all the then usual expressions of that
   passion. They wept aloud; the sight of them (as is usual) revived Job's
   grief, and set him a weeping afresh, which fetched floods of tears from
   their eyes. They rent their clothes, and sprinkled dust upon their
   heads, as men that would strip themselves, and abase themselves, with
   their friend that was stripped and abased. (2.) Coming to comfort him,
   they sat down with him upon the ground, for so he received visits; and
   they, not in compliment to him, but in true compassion, put themselves
   into the same humble and uneasy place and posture. They had many a
   time, it is likely, sat with him on his couches and at his table, in
   his prosperity, and were therefore willing to share with him in his
   grief and poverty because they had shared with him in his joy and
   plenty. It was not a modish short visit that they made him, just to
   look upon him and be gone; but, as those that could have had no
   enjoyment of themselves if they had returned to their place while their
   friend was in so much misery, they resolved to stay with him till they
   saw him mend or end, and therefore took lodgings near him, though he
   was not now able to entertain them as he had done, and they must
   therefore bear their own charges. Every day, for seven days together,
   at the house in which he admitted company, they came and sat with him,
   as his companions in tribulation, and exceptions from that rule, Nullus
   ad amissas ibit amicus opes--Those who have lost their wealth are not
   to expect the visits of their friends. They sat with him, but none
   spoke a word to him, only they all attended to the particular
   narratives he gave of his troubles. They were silent, as men astonished
   and amazed. Curæ leves loquuntur, ingentes stupent--Our lighter griefs
   have a voice; those which are more oppressive are mute.


   So long a time they held their peace, to show

   A reverence due to such prodigious woe.

   Sir R. Blackmore.

   They spoke not a word to him, whatever they said one to another, by way
   of instruction, for the improvement of the present providence. They
   said nothing to that purport to which afterwards they said
   much--nothing to grieve him (ch. iv. 2), because they saw his grief was
   very great already, and they were loth at first to add affliction to
   the afflicted. There is a time to keep silence, when either the wicked
   is before us, and by speaking we may harden them (Ps. xxxix. 1), or
   when by speaking we may offend the generation of God's children, Ps.
   lxxiii. 15. Their not entering upon the following solemn discourses
   till the seventh day may perhaps intimate that it was the sabbath day,
   which doubtless was observed in the patriarchal age, and to that day
   they adjourned the intended conference, because probably then company
   resorted, as usual, to Job's house, to join with him in his devotions,
   who might be edified by the discourse. Or, rather, by their silence so
   long they would intimate that what they afterwards said was well
   considered and digested and the result of many thoughts. The heart of
   the wise studies to answer. We should think twice before we speak once,
   especially in such a case as this, think long, and we shall be the
   better able to speak short and to the purpose.
     __________________________________________________________________

J O B

  CHAP. III.

   "You have heard of the patience of Job," says the apostle, Jam. v. 11.
   So we have, and of his impatience too. We wondered that a man should be
   so patient as he was (ch. i. and ii.), but we wonder also that a good
   man should be so impatient as he is in this chapter, where we find him
   cursing his day, and, in passion, I. Complaining that he was born, ver.
   1-10. II. Complaining that he did not die as soon as he was born, ver.
   11-19. III. Complaining that his life was now continued when he was in
   misery, ver. 20-26. In this it must be owned that Job sinned with his
   lips, and it is written, not for our imitation, but our admonition,
   that he who thinks he stands may take heed lest he fall.

Job Curses His Day. (b. c. 1520.)

   1 After this opened Job his mouth, and cursed his day.   2 And Job
   spake, and said,   3 Let the day perish wherein I was born, and the
   night in which it was said, There is a man child conceived.   4 Let
   that day be darkness; let not God regard it from above, neither let the
   light shine upon it.   5 Let darkness and the shadow of death stain it;
   let a cloud dwell upon it; let the blackness of the day terrify it.   6
   As for that night, let darkness seize upon it; let it not be joined
   unto the days of the year, let it not come into the number of the
   months.   7 Lo, let that night be solitary, let no joyful voice come
   therein.   8 Let them curse it that curse the day, who are ready to
   raise up their mourning.   9 Let the stars of the twilight thereof be
   dark; let it look for light, but have none; neither let it see the
   dawning of the day:   10 Because it shut not up the doors of my
   mother's womb, nor hid sorrow from mine eyes.

   Long was Job's heart hot within him; and, while he was musing, the fire
   burned, and the more for being stifled and suppressed. At length he
   spoke with his tongue, but not such a good word as David spoke after a
   long pause: Lord, make me to know my end, Ps. xxxix. 3, 4. Seven days
   the prophet Ezekiel sat down astonished with the captives, and then
   (probably on the sabbath day) the word of the Lord came to him, Ezek.
   iii. 15, 16. So long Job and his friends sat thinking, but said
   nothing; they were afraid of speaking what they thought, lest they
   should grieve him, and he durst not give vent to his thoughts, lest he
   should offend them. They came to comfort him, but, finding his
   afflictions very extraordinary, they began to think comfort did not
   belong to him, suspecting him to be a hypocrite, and therefore they
   said nothing. But losers think they may have leave to speak, and
   therefore Job first gives vent to his thoughts. Unless they had been
   better, it would however have been well if he had kept them to himself.
   In short, he cursed his day, the day of his birth, wished he had never
   been born, could not think or speak of his own birth without regret and
   vexation. Whereas men usually observe the annual return of their
   birth-day with rejoicing, he looked upon it as the unhappiest day of
   the year, because the unhappiest of his life, being the inlet into all
   his woe. Now,

   I. This was bad enough. The extremity of his trouble and the
   discomposure of his spirits may excuse it in part, but he can by no
   means be justified in it. Now he has forgotten the good he was born to,
   the lean kine have eaten up the fat ones, and he is filled with
   thoughts of the evil only, and wishes he had never been born. The
   prophet Jeremiah himself expressed his painful sense of his calamities
   in language not much unlike this: Woe is me, my mother, that thou hast
   borne me! Jer. xv. 10. Cursed be the day wherein I was born, Jer. xx.
   14, &c. We may suppose that Job in his prosperity had many a time
   blessed God for the day of his birth, and reckoned it a happy day; yet
   now he brands it with all possible marks of infamy. When we consider
   the iniquity in which we were conceived and born we have reason enough
   to reflect with sorrow and shame upon the day of our birth, and to say
   that the day of our death, by which we are freed from sin (Rom. vi. 7),
   is far better. Eccl. vii. 1. But to curse the day of our birth because
   then we entered upon the calamitous scene of life is to quarrel with
   the God of nature, to despise the dignity of our being, and to indulge
   a passion which our own calm and sober thoughts will make us ashamed
   of. Certainly there is no condition of life a man can be in in this
   world but he may in it (if it be not his own fault) so honour God, and
   work out his own salvation, and make sure a happiness for himself in a
   better world, that he will have no reason at all to wish he had never
   been born, but a great deal of reason to say that he had his being to
   good purpose. Yet it must be owned, if there were not another life
   after this, and divine consolations to support us in the prospect of
   it, so many are the sorrows and troubles of this that we might
   sometimes be tempted to say that we were made in vain (Ps. lxxxix. 47),
   and to wish we had never been. There are those in hell who with good
   reason wish they had never been born, as Judas, Matt. xxvi. 24. But, on
   this side hell, there can be no reason for so vain and ungrateful a
   wish. It was Job's folly and weakness to curse his day. We must say of
   it, This was his infirmity; but good men have sometimes failed in the
   exercise of those graces which they have been most eminent for, that we
   may understand that when they are said to be perfect it is meant that
   they were upright, not that they were sinless. Lastly, Let us observe
   it, to the honour of the spiritual life above the natural, that though
   many have cursed the day of their first birth, never any cursed the day
   of their new-birth, nor wished they never had had grace, and the Spirit
   of grace, given them. Those are the most excellent gifts, above life
   and being itself, and which will never be a burden.

   II. Yet it was not so bad as Satan promised himself. Job cursed his
   day, but he did not curse his God--was weary of his life, and would
   gladly have parted with that, but not weary of his religion; he
   resolutely cleaves to that, and will never let it go. The dispute
   between God and Satan concerning Job was not whether Job had his
   infirmities, and whether he was subject to like passions as we are
   (that was granted), but whether he was a hypocrite, who secretly hated
   God, and if he were provoked, would show his hatred; and, upon trial,
   it proved that he was no such man. Nay, all this may consist with his
   being a pattern of patience; for, though he did thus speak unadvisedly
   with his lips, yet both before and after he expressed great submission
   and resignation to the holy will of God and repented of his impatience;
   he condemned himself for it, and therefore God did not condemn him, nor
   must we, but watch the more carefully over ourselves, lest we sin after
   the similitude of this transgression.

   1. The particular expressions which Job used in cursing his day are
   full of poetical fancy, flame, and rapture, and create as much
   difficulty to the critics as the thing itself does to the divines: we
   need not be particular in our observations upon them. When he would
   express his passionate wish that he had never been, he falls foul upon
   the day, and wishes,

   (1.) That earth might forget it: Let it perish (v. 3); let it not be
   joined to the days of the year, v. 6. "Let it be not only not inserted
   in the calendar in red letters, as the day of the king's nativity useth
   to be" (and Job was a king, ch. xxix. 25), "but let it be erased and
   blotted out, and buried in oblivion. Let not the world know that ever
   such a man as I was born into it, and lived in it, who am made such a
   spectacle of misery."

   (2.) That Heaven might frown upon it: Let not God regard it from above,
   v. 4. "Every thing is indeed as it is with God; that day is honourable
   on which he puts honour, and which he distinguishes and crowns with his
   favour and blessing, as he did the seventh day of the week; but let my
   birthday never be so honoured; let it be nigro carbone notandus--marked
   as with a black coal for an evil day by him that determines the times
   before appointed. The father and fountain of light appointed the
   greater light to rule the day and the less lights to rule the night;
   but let that want the benefit of both." [1.] Let that day be darkness
   (v. 4); and, if the light of the day be darkness, how great is that
   darkness! how terrible! because then we look for light. Let the
   gloominess of the day represent Job's condition, whose sun went down at
   noon. [2.] As for that night too, let it want the benefit of moon and
   stars, and let darkness seize upon it, thick darkness, darkness that
   may be felt, which will not befriend the repose of the night by its
   silence, but rather disturb it with its terrors.

   (3.) That all joy might forsake it: "Let it be a melancholy night,
   solitary, and not a merry night of music and dancing. Let no joyful
   voice come therein (v. 7); let it be a long night, and not see the
   eye-lids of the morning (v. 9), which bring joy with them."

   (4.) That all curses might follow it (v. 8): "Let none ever desire to
   see it, or bid it welcome when it comes, but, on the contrary, let
   those curse it that curse the day. Whatever day any are tempted to
   curse, let them at the same time bestow one curse upon my birth-day,
   particularly those that make it their trade to raise up mourning at
   funerals with their ditties of lamentation. Let those that curse the
   day of the death of others in the same breath curse the day of my
   birth." Or those who are so fierce and daring as to be ready to raise
   up the Leviathan (for that is the word here), who, being about to
   strike the whale or crocodile, curse it with the bitterest curse they
   can invent, hoping by their incantations to weaken it, and so to make
   themselves master of it. Probably some such custom might there be used,
   to which our divine poet alludes. "Let it be as odious as the day
   wherein men bewail the greatest misfortune, or the time wherein they
   see the most dreadful apparition;" so bishop Patrick, I suppose taking
   the Leviathan here to signify the devil, as others do, who understand
   it of the curses used by conjurors and magicians in raising the devil,
   or when they have raised a devil that they cannot lay.

   2. But what is the ground of Job's quarrel with the day and night of
   his birth? It is because it shut not up the doors of his mother's womb,
   v. 10. See the folly and madness of a passionate discontent, and how
   absurdly and extravagantly it talks when the reins are laid on the neck
   of it. Is this Job, who was so much admired for his wisdom that unto
   him men gave ear, and kept silence at his counsel, and after his words
   they spoke not again? ch. xxix. 21, 11. Surely his wisdom failed him,
   (1.) When he took so much pains to express his desire that he had never
   been born, which, at the best was a vain wish, for it is impossible to
   make that which has been not to have been. (2.) When he was so liberal
   of his curses upon a day and a night that could not be hurt, or made
   any the worse for his curses. (3.) When he wished a thing so very
   barbarous to his own mother as that she had not brought him forth when
   her full time had come, which must inevitably have been her death, and
   a miserable death. (4.) When he despised the goodness of God to him in
   giving him a being (such a being, so noble and excellent a life, such a
   life, so far above that of any other creature in this lower world), and
   undervalued the gift, as not worth the acceptance, only because transit
   cum onere--it was clogged with a proviso of trouble, which now at
   length came upon him, after many years' enjoyment of its pleasures.
   What a foolish thing it was to wish that his eyes had never seen the
   light, that so they might not have seen sorrow, which yet he might hope
   to see through, and beyond which he might see joy! Did Job believe and
   hope that he should in his flesh see God at the latter day (ch. xix.
   26), and yet would he wish he had never had a being capable of such a
   bliss, only because, for the present, he had sorrow in the flesh? God
   by his grace arm us against this foolish and hurtful lust of
   impatience.

Job's Complaint of Life. (b. c. 1520.)

   11 Why died I not from the womb? why did I not give up the ghost when I
   came out of the belly?   12 Why did the knees prevent me? or why the
   breasts that I should suck?   13 For now should I have lain still and
   been quiet, I should have slept: then had I been at rest,   14 With
   kings and counsellors of the earth, which built desolate places for
   themselves;   15 Or with princes that had gold, who filled their houses
   with silver:   16 Or as a hidden untimely birth I had not been; as
   infants which never saw light.   17 There the wicked cease from
   troubling; and there the weary be at rest.   18 There the prisoners
   rest together; they hear not the voice of the oppressor.   19 The small
   and great are there; and the servant is free from his master.

   Job, perhaps reflecting upon himself for his folly in wishing he had
   never been born, follows it, and thinks to mend it, with another,
   little better, that he had died as soon as he was born, which he
   enlarges upon in these verses. When our Saviour would set forth a very
   calamitous state of things he seems to allow such a saying as this,
   Blessed are the barren, and the wombs that never bore, and the paps
   which never gave suck (Luke xxiii. 29); but blessing the barren womb is
   one thing and cursing the fruitful womb is another! It is good to make
   the best of afflictions, but it is not good to make the worst of
   mercies. Our rule is, Bless, and curse not. Life is often put for all
   good, and death for all evil; yet Job here very absurdly complains of
   life and its supports as a curse and plague to him, and covets death
   and the grave as the greatest and most desirable bliss. Surely Satan
   was deceived in Job when he applied that maxim to him, All that a man
   hath will he give for his life; for never any man valued life at a
   lower rate than he did.

   I. He ungratefully quarrels with life, and is angry that it was not
   taken from him as soon as it was given him (v. 11, 12): Why died not I
   from the womb? See here, 1. What a weak and helpless creature man is
   when he comes into the world, and how slender the thread of life is
   when it is first drawn. We are ready to die from the womb, and to
   breathe our last as soon as we begin to breathe at all. We can do
   nothing for ourselves, as other creatures can, but should drop into the
   grave if the knees did not prevent us; and the lamp of life, when first
   lighted, would go out of itself if the breasts given us, that we should
   suck, did not supply it with fresh oil. 2. What a merciful and tender
   care divine Providence took of us at our entrance into the world. It
   was owing to this that we died not from the womb and did not give up
   the ghost when we came out of the belly. Why were we not cut off as
   soon as we were born? Not because we did not deserve it. Justly might
   such weeds have been plucked up as soon as they appeared; justly might
   such cockatrices have been crushed in the egg. Nor was it because we
   did, or could, take any care of ourselves and our own safety: no
   creature comes into the world so shiftless as man. It was not our
   might, or the power of our hand, that preserved us these beings, but
   God's power and providence upheld our frail lives, and his pity and
   patience spared our forfeited lives. It was owing to this that the
   knees prevented us. Natural affection is put into parents' hearts by
   the hand of the God of nature: and hence it was that the blessings of
   the breast attended those of the womb. 3. What a great deal of vanity
   and vexation of spirit attends human life. If we had not a God to serve
   in this world, and better things to hope for in another world,
   considering the faculties we are endued with and the troubles we are
   surrounded with, we should be strongly tempted to wish that we had died
   from the womb, which would have prevented a great deal both of sin and
   misery.


   He that is born to-day, and dies to-morrow,

   Loses some hours of joy, but months of sorrow.

   4. The evil of impatience, fretfulness, and discontent. When they thus
   prevail they are unreasonable and absurd, impious and ungrateful. To
   indulge them is a slighting and undervaluing of God's favour. How much
   soever life is embittered, we must say, "It was of the Lord's mercies
   that we died not from the womb, that we were not consumed." Hatred of
   life is a contradiction to the common sense and sentiments of mankind,
   and to our own at any other time. Let discontented people declaim ever
   so much against life, they will be loth to part with it when it comes
   to the point. When the old man in the fable, being tired with his
   burden, threw it down with discontent and called for Death, and Death
   came to him and asked him what he would have with him, he then
   answered, "Nothing, but to help me up with my burden."

   II. He passionately applauds death and the grave, and seems quite in
   love with them. To desire to die that we may be with Christ, that we
   may be free from sin, and that we may be clothed upon with our house
   which is from heaven, is the effect and evidence of grace; but to
   desire to die only that we may be quiet in the grave, and delivered
   from the troubles of this life, savours of corruption. Job's
   considerations here may be of good use to reconcile us to death when it
   comes, and to make us easy under the arrest of it; but they ought not
   to be made use of as a pretence to quarrel with life while it is
   continued, or to make us uneasy under the burdens of it. It is our
   wisdom and duty to make the best of that which is, be it living or
   dying, and so to live to the Lord and die to the Lord, and to be his in
   both, Rom. xiv. 8. Job here frets himself with thinking that if he had
   but died as soon as he was born, and been carried from the womb to the
   grave, 1. His condition would have been as good as that of the best: I
   would have been (says he, v. 14) with kings and counsellors of the
   earth, whose pomp, power, and policy, cannot set them out of the reach
   of death, nor secure them from the grave, nor distinguish theirs from
   common dust in the grave. Even princes, who had gold in abundance,
   could not with it bribe Death to overlook them when he came with
   commission; and, though they filled their houses with silver, yet they
   were forced to leave it all behind them, no more to return to it. Some,
   by the desolate places which the kings and counsellors are here said to
   build for themselves, understand the sepulchres or monuments they
   prepared for themselves in their life-time; as Shebna (Isa. xxii. 16)
   hewed himself out a sepulchre; and by the gold which the princes had,
   and the silver with which they filled their houses, they understand the
   treasures which, they say, it was usual to deposit in the graves of
   great men. Such arts have been used to preserve their dignity, if
   possible, on the other side death, and to keep themselves from lying
   even with those of inferior rank; but it will not do: death is, and
   will be, an irresistible leveller. Mors sceptra ligonibus æquat--Death
   mingles sceptres with spades. Rich and poor meet together in the grave;
   and there a hidden untimely birth (v. 16), a child that either never
   saw light or but just opened its eyes and peeped into the world, and,
   not liking it, closed them again and hastened out of it, lies as soft
   and easy, lies as high and safe, as kings and counsellors, and princes,
   that had gold. "And therefore," says Job, "would I had lain there in
   the dust, rather than to lie here in the ashes!" 2. His condition would
   have been much better than now it was (v. 13): "Then should I have lain
   still, and been quiet, which now I cannot do, I cannot be, but am still
   tossing and unquiet; then I should have slept, whereas now sleep
   departeth from my eyes; then had I been at rest, whereas now I am
   restless." Now that life and immortality are brought to a much clearer
   light by the gospel than before they were placed in good Christians can
   give a better account than this of the gain of death: "Then should I
   have been present with the Lord; then should I have seen his glory face
   to face, and no longer through a glass darkly." But all that poor Job
   dreamed of was rest and quietness in the grave out of the fear of evil
   tidings and out of the feeling of sore boils. Then should I have been
   quiet; and had he kept his temper, his even easy temper still, which he
   was in as recorded in the two foregoing chapters, entirely resigned to
   the holy will of God and acquiescing in it, he might have been quiet
   now; his soul, at least, might have dwelt at ease, even when his body
   lay in pain, Ps. xxv. 13. Observe how finely he describes the repose of
   the grave, which (provided the soul also be at rest in God) may much
   assist our triumphs over it. (1.) Those that now are troubled will
   there be out of the reach of trouble (v. 17): There the wicked cease
   from troubling. When persecutors die they can no longer persecute;
   their hatred and envy will then perish. Herod had vexed the church,
   but, when he became a prey for worms, he ceased from troubling. When
   the persecuted die they are out of the danger of being any further
   troubled. Had Job been at rest in his grave, he would have had no
   disturbance from the Sabeans and Chaldeans, none of all his enemies
   would have created him any trouble. (2.) Those that are now toiled will
   there see the period of their toils. There the weary are at rest.
   Heaven is more than a rest to the souls of the saints, but the grave is
   a rest to their bodies. Their pilgrimage is a weary pilgrimage; sin and
   the world they are weary of; their services, sufferings, and
   expectations, they are wearied with; but in the grave they rest from
   all their labours, Rev. xiv. 13; Isa. lvii. 23. They are easy there,
   and make no complaints; there believers sleep in Jesus. (3.) Those that
   were here enslaved are there at liberty. Death is the prisoner's
   discharge, the relief of the oppressed, and the servant's manumission
   (v. 18): There the prisoners, though they walk not at large, yet they
   rest together, and are not put to work, to grind in that prison-house.
   They are no more insulted and trampled upon, menaced and terrified, by
   their cruel task-masters: They hear not the voice of the oppressor.
   Those that were here doomed to perpetual servitude, that could call
   nothing their own, no, not their own bodies, are there no longer under
   command or control: There the servant is free from his master, which is
   a good reason why those that have power should use it moderately, and
   those that are in subjection should bear it patiently, yet a little
   while. (4.) Those that were at a vast distance from others are there
   upon a level (v. 19): The small and great are there, there the same,
   there all one, all alike free among the dead. The tedious pomp and
   state which attend the great are at an end there. All the
   inconveniences of a poor and low condition are likewise over; death and
   the grave know no difference.


   Levelled by death, the conqueror and the slave,

   The wise and foolish, cowards and the brave,

   Lie mixed and undistinguished in the grave.

   Sir R. Blackmore.

   20 Wherefore is light given to him that is in misery, and life unto the
   bitter in soul;   21 Which long for death, but it cometh not; and dig
   for it more than for hid treasures;   22 Which rejoice exceedingly, and
   are glad, when they can find the grave?   23 Why is light given to a
   man whose way is hid, and whom God hath hedged in?   24 For my sighing
   cometh before I eat, and my roarings are poured out like the waters.
   25 For the thing which I greatly feared is come upon me, and that which
   I was afraid of is come unto me.   26 I was not in safety, neither had
   I rest, neither was I quiet; yet trouble came.

   Job, finding it to no purpose to wish either that he had not been born
   or had died as soon as he was born, here complains that his life was
   now continued and not cut off. When men are set on quarrelling there is
   no end of it; the corrupt heart will carry on the humour. Having cursed
   the day of his birth, here he courts the day of his death. The
   beginning of this strife and impatience is as the letting forth of
   water.

   I. He thinks it hard, in general, that miserable lives should be
   prolonged (v. 20-22): Wherefore is light in life given to those that
   are bitter in soul? Bitterness of soul, through spiritual grievances,
   makes life itself bitter. Why doth he give light? (so it is in the
   original): he means God, yet does not name him, though the devil had
   said, "He will curse thee to thy face;" but he tacitly reflects on the
   divine Providence as unjust and unkind in continuing life when the
   comforts of life are removed. Life is called light, because pleasant
   and serviceable for walking and working. It is candle-light; the longer
   it burns the shorter it is, and the nearer to the socket. This light is
   said to be given us; for, if it were not daily renewed to us by a fresh
   gift, it would be lost. But Job reckons that to those who are in misery
   it is doron adoron--gift and no gift, a gift that they had better be
   without, while the light only serves them to see their own misery by.
   Such is the vanity of human life that it sometimes becomes a vexation
   of spirit; and so alterable is the property of death that, though
   dreadful to nature, it may become desirable even to nature itself. He
   here speaks of those, 1. Who long for death, when they have out-lived
   their comforts and usefulness, are burdened with age and infirmities,
   with pain or sickness, poverty or disgrace, and yet it comes not;
   while, at the same time, it comes to many who dread it and would put it
   far from them. The continuance and period of life must be according to
   God's will, not according to ours. It is not fit that we should be
   consulted how long we would live and when we would die; our times are
   in a better hand than our own. 2. Who dig for it as for hidden
   treasures, that is, would give any thing for a fair dismission out of
   this world, which supposes that then the thought of men's being their
   own executioners was not so much as entertained or suggested, else
   those who longed for it needed not take much pains for it, they might
   soon come at it (as Seneca tells them) if they are pleased. 3. Who bid
   it welcome, and are glad when they can find the grave and see
   themselves stepping into it. If the miseries of this life can prevail,
   contrary to nature, to make death itself desirable, shall not much more
   the hopes and prospects of a better life, to which death is our
   passage, make it so, and set us quite above the fear of it? It may be a
   sin to long for death, but I am sure it is no sin to long for heaven.

   II. He thinks himself, in particular, hardly dealt with, that he might
   not be eased of his pain and misery by death when he could not get ease
   in any other way. To be thus impatient of life for the sake of the
   troubles we meet with is not only unnatural in itself, but ungrateful
   to the giver of life, and argues a sinful indulgence of our own passion
   and a sinful inconsideration of our future state. Let it be our great
   and constant care to get ready for another world, and then let us leave
   it to God to order the circumstances of our removal thither as he
   thinks fit: "Lord, when and how thou pleasest;" and this with such an
   indifference that, if he should refer it to us, we would refer it to
   him again. Grace teaches us, in the midst of life's greatest comforts,
   to be willing to die, and, in the midst of its greatest crosses, to be
   willing to live. Job, to excuse himself in this earnest desire which he
   had to die, pleads the little comfort and satisfaction he had in life.

   1. In his present afflicted state troubles were continually felt, and
   were likely to be so. He thought he had cause enough to be weary of
   living, for, (1.) He had no comfort of his life: My sighing comes
   before I eat, v. 24. The sorrows of life prevented and anticipated the
   supports of life; nay, they took away his appetite for his necessary
   food. His griefs returned as duly as his meals, and affliction was his
   daily bread. Nay, so great was the extremity of his pain and anguish
   that he did not only sigh, but roar, and his roarings were poured out
   like the waters in a full and constant stream. Our Master was
   acquainted with grief, and we must expect to be so too. (2.) He had no
   prospect of bettering his condition: His way was hidden, and God had
   hedged him in, v. 23. He saw no way open of deliverance, nor knew he
   what course to take; his way was hedged up with thorns, that he could
   not find his path. See ch. xxiii. 8; Lam. iii. 7.

   2. Even in his former prosperous state troubles were continually
   feared; so that then he was never easy, v. 25, 26. He knew so much of
   the vanity of the world, and the troubles to which, of course, he was
   born, that he was not in safety, neither had he rest then. That which
   made his grief now the more grievous was that he was not conscious to
   himself of any great degree either of negligence or security in the day
   of his prosperity, which might provoke God thus to chastise him. (1.)
   He had not been negligent and unmindful of his affairs, but kept up
   such a fear of trouble as was necessary to the maintaining of his
   guard. He was afraid for his children when they were feasting, lest
   they should offend God (ch. i. 5), afraid for his servants lest they
   should offend his neighbours; he took all the care he could of his own
   health, and managed himself and his affairs with all possible
   precaution; yet all would not do. (2.) He had not been secure, nor
   indulged himself in ease and softness, had not trusted in his wealth,
   nor flattered himself with the hopes of the perpetuity of his mirth;
   yet trouble came, to convince and remind him of the vanity of the
   world, which yet he had not forgotten when he lived at ease. Thus his
   way was hidden, for he knew not wherefore God contended with him. Now
   this consideration, instead of aggravating his grief, might rather
   serve to alleviate it. Nothing will make trouble easy so much as the
   testimony of our consciences for us, that, in some measure, we did our
   duty in a day of prosperity; and an expectation of trouble will make it
   sit the lighter when it comes. The less it is a surprise the less it is
   a terror.
     __________________________________________________________________

J O B

  CHAP. IV.

   Job having warmly given vent to his passion, and so broken the ice, his
   friends here come gravely to give vent to their judgment upon his case,
   which perhaps they had communicated to one another apart, compared
   notes upon it and talked it over among themselves, and found they were
   all agreed in their verdict, that Job's afflictions certainly proved
   him to be a hypocrite; but they did not attack Job with this high
   charge till by the expressions of his discontent and impatience, in
   which they thought he reflected on God himself, he had confirmed them
   in the bad opinion they had before conceived of him and his character.
   Now they set upon him with great fear. The dispute begins, and it soon
   becomes fierce. The opponents are Job's three friends. Job himself is
   respondent. Elihu appears, first, as moderator, and at length God
   himself gives judgment upon the controversy and the management of it.
   The question in dispute is whether Job was an honest man or no, the
   same question that was in dispute between God and Satan in the first
   two chapters. Satan had yielded it, and durst not pretend that his
   cursing his day was a constructive cursing of his God; no, he cannot
   deny but that Job still holds fast his integrity; but Job's friends
   will needs have it that, if Job were an honest man, he would not have
   been thus sorely and thus tediously afflicted, and therefore urge him
   to confess himself a hypocrite in the profession he had made of
   religion: "No," says Job, "that I will never do; I have offended God,
   but my heart, notwithstanding, has been upright with him;" and still he
   holds fast the comfort of his integrity. Eliphaz, who, it is likely,
   was the senior, or of the best quality, begins with him in this
   chapter, in which, I. He bespeaks a patient hearing, ver. 2. II. He
   compliments Job with an acknowledgment of the eminence and usefulness
   of the profession he had made of religion, ver. 3, 4. III. He charges
   him with hypocrisy in his profession, grounding his charge upon his
   present troubles and his conduct under them, ver. 5, 6. IV. To make
   good the inference, he maintains that man's wickedness is that which
   always brings God's judgments, ver. 7-11. V. He corroborates his
   assertion by a vision which he had, in which he was reminded of the
   incontestable purity and justice of God, and the meanness, weakness,
   and sinfulness of man, ver. 12-21. By all this he aims to bring down
   Job's spirit and to make him both penitent and patient under his
   afflictions.

The Address of Eliphaz. (b. c. 1520.)

   1 Then Eliphaz the Temanite answered and said,   2 If we assay to
   commune with thee, wilt thou be grieved? but who can withhold himself
   from speaking?   3 Behold, thou hast instructed many, and thou hast
   strengthened the weak hands.   4 Thy words have upholden him that was
   falling, and thou hast strengthened the feeble knees.   5 But now it is
   come upon thee, and thou faintest; it toucheth thee, and thou art
   troubled.   6 Is not this thy fear, thy confidence, thy hope, and the
   uprightness of thy ways?

   In these verses,

   I. Eliphaz excuses the trouble he is now about to give to Job by his
   discourse (v. 2): "If we assay a word with thee, offer a word of
   reproof and counsel, wilt thou be grieved and take it ill?" We have
   reason to fear thou wilt; but there is no remedy: "Who can refrain from
   words?" Observe, 1. With what modesty he speaks of himself and his own
   attempt. He will not undertake the management of the cause alone, but
   very humbly joins his friends with him: "We will commune with thee."
   Those that plead God's cause must be glad of help, lest it suffer
   through their weakness. He will not promise much, but begs leave to
   assay or attempt, and try if he could propose any thing that might be
   pertinent, and suit Job's case. In difficult matters it becomes us to
   pretend no further, but only to try what may be said or done. Many
   excellent discourses have gone under the modest title of Essays. 2.
   With what tenderness he speaks of Job, and his present afflicted
   condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou
   take it ill? Wilt thou lay it to thy own heart as thy affliction or to
   our charge as our fault? Shall we be reckoned unkind and cruel if we
   deal plainly and faithfully with thee? We desire we may not; we hope we
   shall not, and should be sorry if that should be ill resented which is
   well intended." Note, We ought to be afraid of grieving any, especially
   those that are already in grief, lest we add affliction to the
   afflicted, as David's enemies, Ps. lxix. 26. We should show ourselves
   backward to say that which we foresee will be grievous, though ever so
   necessary. God himself, though he afflicts justly, does not afflict
   willingly, Lam. iii. 33. 3. With what assurance he speaks of the truth
   and pertinency of what he was about to say: Who can withhold himself
   from speaking? Surely it was a pious zeal for God's honour, and the
   spiritual welfare of Job, that laid him under this necessity of
   speaking. "Who can forbear speaking in vindication of God's honour,
   which we hear reproved, in love to thy soul, which we see endangered?"
   Note, It is foolish pity not to reprove our friends, even our friends
   in affliction, for what they say or do amiss, only for fear of
   offending them. Whether men take it well or ill, we must with wisdom
   and meekness do our duty and discharge a good conscience.

   II. He exhibits a twofold charge against Job.

   1. As to his particular conduct under this affliction. He charges him
   with weakness and faint-heartedness, and this article of his charge
   there was too much ground for, v. 3-5. And here,

   (1.) He takes notice of Job's former serviceableness to the comfort of
   others. He owns that Job had instructed many, not only his own children
   and servants, but many others, his neighbours and friends, as many as
   fell within the sphere of his activity. He did not only encourage those
   who were teachers by office, and countenance them, and pay for the
   teaching of those who were poor, but he did himself instruct many.
   Though a great man, he did not think it below him (king Solomon was a
   preacher); though a man of business, he found time to do it, went among
   his neighbours, talked to them about their souls, and gave them good
   counsel. O that this example of Job were imitated by our great men! If
   he met with those who were ready to fall into sin, or sink under their
   troubles, his words upheld them: a wonderful dexterity he had in
   offering that which was proper to fortify persons against temptations,
   to support them under their burdens, and to comfort afflicted
   consciences. He had, and used, the tongue of the learned, knew how to
   speak a word in season to those that were weary, and employed himself
   much in that good work. With suitable counsels and comforts he
   strengthened the weak hands for work and service and the spiritual
   warfare, and the feeble knees for bearing up the man in his journey and
   under his load. It is not only our duty to lift up our own hands that
   hang down, by quickening and encouraging ourselves in the way of duty
   (Heb. xii. 12), but we must also strengthen the weak hands of others,
   as there is occasion, and do what we can to confirm their feeble knees,
   by saying to those that are of a fearful heart, Be strong, Isa. xxxv.
   3, 4. The expressions seem to be borrowed thence. Note, Those should
   abound in spiritual charity. A good word, well and wisely spoken, may
   do more good than perhaps we think of. But why does Eliphaz mention
   this here? [1.] Perhaps he praises him thus for the good he had done
   that he might make the intended reproof the more passable with him.
   Just commendation is a good preface to a just reprehension, will help
   to remove prejudices, and will show that the reproof comes not from ill
   will. Paul praised the Corinthians before he chided them, 1 Cor. xi. 2.
   [2.] He remembers how Job had comforted others as a reason why he might
   justly expect to be himself comforted; and yet, if conviction was
   necessary in order to comfort, they must be excused if they applied
   themselves to that first. The Comforter shall reprove, John xvi. 8.
   [3.] He speaks this, perhaps, in a way of pity, lamenting that through
   the extremity of his affliction he could not apply those comforts to
   himself which he had formerly administered to others. It is easier to
   give good counsel than to take it, to preach meekness and patience than
   to practise them. Facile omnes, cum valemus, rectum consilium ægrotis
   damus--We all find it easy, when in health, to give good advice to the
   sick.--Terent. [4.] Most think that he mentions it as an aggravation of
   his present discontent, upbraiding him with his knowledge, and the good
   offices he had done for others, as if he had said, "Thou that hast
   taught others, why dost thou not teach thyself? Is not this an evidence
   of thy hypocrisy, that thou hast prescribed that medicine to others
   which thou wilt not now take thyself, and so contradictest thyself, and
   actest against thy own known principles? Thou that teachest another to
   faint, dost thou faint? Rom. ii. 21. Physician, heal thyself." Those
   who have rebuked others must expect to hear of it if they themselves
   become obnoxious to rebuke.

   (2.) He upbraids him with his present low-spiritedness, v. 5. "Now that
   it has come upon thee, now that it is thy turn to be afflicted, and the
   bitter cup that goes round is put into thy hand, now that it touches
   thee, thou faintest, thou art troubled." Here, [1.] He makes too light
   of Job's afflictions: "It touches thee." The very word that Satan
   himself had used, ch. i. 11, ii. 5. Had Eliphaz felt but the one-half
   of Job's affliction, he would have said, "It smites me, it wounds me;"
   but, speaking of Job's afflictions, he makes a mere trifle of it: "It
   touches thee and thou canst not bear to be touched." Noli me
   tangere--Touch me not. [2.] He makes too much of Job's resentments, and
   aggravates them: "Thou faintest, or thou art beside thyself; thou
   ravest, and knowest not what thou sayest." Men in deep distress must
   have grains of allowance, and a favourable construction put upon what
   they say; when we make the worst of every word we do not as we would be
   done by.

   2. As to his general character before this affliction. He charges him
   with wickedness and false-heartedness, and this article of his charge
   was utterly groundless and unjust. How unkindly does he banter him, and
   upbraid him with the great profession of religion he had made, as if it
   had all now come to nothing and proved a sham (v. 6): "Is not this thy
   fear, thy confidence, thy hope, and the uprightness of thy ways? Does
   it not all appear now to be a mere pretence? For, hadst thou been
   sincere in it, God would not thus have afflicted thee, nor wouldst thou
   have behaved thus under the affliction." This was the very thing Satan
   aimed at, to prove Job a hypocrite, and disprove the character God had
   given of him. When he could not himself do this to God, but he still
   saw and said, Job is perfect and upright, then he endeavoured, by his
   friends, to do it to Job himself, and to persuade him to confess
   himself a hypocrite. Could he have gained that point he would have
   triumphed. Habes confitentem reum--Out of thy own mouth will I condemn
   thee. But, by the grace of God, Job was enabled to hold fast his
   integrity, and would not bear false witness against himself. Note,
   Those that pass rash and uncharitable censures upon their brethren, and
   condemn them as hypocrites, do Satan's work, and serve his interest,
   more than they are aware of. I know not how it comes to pass that this
   verse is differently read in several editions of our common English
   Bibles; the original, and all the ancient versions, put thy hope before
   the uprightness of thy ways. So does the Geneva, and most of the
   editions of the last translation; but I find one of the first, in 1612,
   has it, Is not this thy fear, thy confidence, the uprightness of thy
   ways, and thy hope? Both the Assembly's Annotations and Mr. Pool's have
   that reading: and an edition in 1660 reads it, "Is not thy fear thy
   confidence, and the uprightness of thy ways thy hope? Does it not
   appear now that all the religion both of thy devotion and of thy
   conversation was only in hope and confidence that thou shouldst grow
   rich by it? Was it not all mercenary?" The very thing that Satan
   suggested. Is not thy religion thy hope, and are not thy ways thy
   confidence? so Mr. Broughton. Or, "Was it not? Didst thou not think
   that that would be thy protection? But thou art deceived." Or, "Would
   it not have been so? If it had been sincere, would it not have kept
   thee from this despair?" It is true, if thou faint in the day of
   adversity, thy strength, thy grace, is small (Prov. xxiv. 10); but it
   does not therefore follow that thou hast no grace, no strength at all.
   A man's character is not to be taken from a single act.

   7 Remember, I pray thee, who ever perished, being innocent? or where
   were the righteous cut off?   8 Even as I have seen, they that plow
   iniquity, and sow wickedness, reap the same.   9 By the blast of God
   they perish, and by the breath of his nostrils are they consumed.   10
   The roaring of the lion, and the voice of the fierce lion, and the
   teeth of the young lions, are broken.   11 The old lion perisheth for
   lack of prey, and the stout lion's whelps are scattered abroad.

   Eliphaz here advances another argument to prove Job a hypocrite, and
   will have not only his impatience under his afflictions to be evidence
   against him but even his afflictions themselves, being so very great
   and extraordinary, and there being no prospect at all of his
   deliverance out of them. To strengthen his argument he here lays down
   these two principles, which seem plausible enough:--

   I. That good men were never thus ruined. For the proof of this he
   appeals to Job's own observation (v. 7): "Remember, I pray thee;
   recollect all that thou hast seen, heard, or read, and give me an
   instance of any one that was innocent and righteous, and yet perished
   as thou dost, and was cut off as thou art." If we understand it of a
   final and eternal destruction, his principle is true. None that are
   innocent and righteous perish for ever: it is only a man of sin that is
   a son of perdition, 2 Thess. ii. 3. But then it is ill applied to Job;
   he did not thus perish, nor was he cut off: a man is never undone till
   he is in hell. But, if we understand it of any temporal calamity, his
   principle is not true. The righteous perish (Isa. lvii. 1): there is
   one event both to the righteous and to the wicked (Eccl. ix. 2), both
   in life and death; the great and certain difference is after death.
   Even before Job's time (as early as it was) there were instances
   sufficient to contradict this principle. Did not righteous Abel perish
   being innocent? and was he not cut off in the beginning of his days?
   Was not righteous Lot burnt out of house and harbour, and forced to
   retire to a melancholy cave? Was not righteous Jacob a Syrian ready to
   perish? Deut. xxvi. 5. Other such instances, no doubt, there were,
   which are not on record.

   II. That wicked men were often thus ruined. For the proof of this he
   vouches his own observation (v. 8): "Even as I have seen, many a time,
   those that plough iniquity, and sow wickedness, reap accordingly; by
   the blast of God they perish, v. 9. We have daily instances of that;
   and therefore, since thou dost thus perish and art consumed, we have
   reason to think that, whatever profession of religion thou hast made,
   thou hast but ploughed iniquity and sown wickedness. Even as I have
   seen in others, so do I see in thee."

   1. He speaks of sinners in general, politic busy sinners, that take
   pains in sin, for they plough iniquity; and expect gain by sin, for
   they sow wickedness. Those that plough plough in hope, but what is the
   issue? They reap the same. They shall of the flesh reap corruption and
   ruin, Gal. vi. 7, 8. The harvest will be a heap in the day of grief and
   desperate sorrow, Isa. xvii. 11. He shall reap the same, that is, the
   proper product of that seedness. That which the sinner sows, he sows
   not that body that shall be, but God will give it a body, a body of
   death, the end of those things, Rom. vi. 21. Some, by iniquity and
   wickedness, understand wrong and injury done to others. Those who
   plough and sow them shall reap the same, that is, they shall be paid in
   their own coin. Those who are troublesome shall be troubled, 2 Thess.
   i. 6; Josh. vii. 25. The spoilers shall be spoiled (Isa. xxxiii. 1),
   and those that led captive shall go captive, Rev. xiii. 10. He further
   describes their destruction (v. 9): By the blast of God they perish.
   The projects they take so much pains in are defeated; God cuts asunder
   the cords of those ploughers, Ps. cxxix. 3, 4. They themselves are
   destroyed, which is the just punishment of their iniquity. They perish,
   that is, they are destroyed utterly; they are consumed, that is, they
   are destroyed gradually; and this by the blast and breath of God, that
   is, (1.) By his wrath. His anger is the ruin of sinners, who are
   therefore called vessels of wrath, and his breath is said to kindle
   Tophet, Isa. xxx. 33. Who knows the power of his anger? Ps. xc. 11.
   (2.) By his word. He speaks and it is done, easily and effectually. The
   Spirit of God, in the word, consumes sinners; with that he slays them,
   Hos. vi. 5. Saying and doing are not two things with God. The man of
   sin is said to be consumed with the breath of Christ's mouth, 2 Thess.
   ii. 8. Compare Isa. xi. 4; Rev. xix. 21. Some think that in attributing
   the destruction of sinners to the blast of God, and the breath of his
   nostrils, he refers to the wind which blew the house down upon Job's
   children, as if they were therefore sinners above all men because they
   suffered such things. Luke xiii. 2.

   2. He speaks particularly of tyrants and cruel oppressors, under the
   similitude of lions, v. 10, 11. Observe, (1.) How he describes their
   cruelty and oppression. The Hebrew tongue has five several names for
   lions, and they are all here used to set forth the terrible tearing
   power, fierceness, and cruelty, of proud oppressors. They roar, and
   rend, and prey upon all about them, and bring up their young ones to do
   so too, Ezek. xix. 3. The devil is a roaring lion; and they partake of
   his nature, and do his lusts. They are strong as lions, and subtle (Ps.
   x. 9; xvii. 12); and, as far as they prevail, they lay all desolate
   about them. (2.) How he describes their destruction, the destruction
   both of their power and of their persons. They shall be restrained from
   doing further hurt and reckoned with for the hurt they have done. An
   effectual course shall be taken, [1.] That they shall not terrify. The
   voice of their roaring shall be stopped. [2.] That they shall not tear.
   God will disarm them, will take away their power to do hurt: The teeth
   of the young lions are broken. See Ps. iii. 7. Thus shall the remainder
   of wrath be restrained. [3.] That they shall not enrich themselves with
   the spoil of their neighbours. Even the old lion is famished, and
   perishes for lack of prey. Those that have surfeited on spoil and
   rapine are perhaps reduced to such straits as to die of hunger at last.
   [4.] That they shall not, as they promise themselves, leave a
   succession: The stout lion's whelps are scattered abroad, to seek for
   food themselves, which the old ones used to bring in for them, Nah. ii.
   12. The lion did tear in pieces for his whelps, but now they must shift
   for themselves. Perhaps Eliphaz intended, in this, to reflect upon Job,
   as if he, being the greatest of all the men of the east, had got his
   estate by spoil and used his power in oppressing his neighbours, but
   now his power and estate were gone, and his family was scattered: if
   so, it was a pity that a man whom God praised should be thus abused.

   12 Now a thing was secretly brought to me, and mine ear received a
   little thereof.   13 In thoughts from the visions of the night, when
   deep sleep falleth on men,   14 Fear came upon me, and trembling, which
   made all my bones to shake.   15 Then a spirit passed before my face;
   the hair of my flesh stood up:   16 It stood still, but I could not
   discern the form thereof: an image was before mine eyes, there was
   silence, and I heard a voice, saying,   17 Shall mortal man be more
   just than God? shall a man be more pure than his maker?   18 Behold, he
   put no trust in his servants; and his angels he charged with folly:
   19 How much less in them that dwell in houses of clay, whose foundation
   is in the dust, which are crushed before the moth?   20 They are
   destroyed from morning to evening: they perish for ever without any
   regarding it.   21 Doth not their excellency which is in them go away?
   they die, even without wisdom.

   Eliphaz, having undertaken to convince Job of the sin and folly of his
   discontent and impatience, here vouches a vision he had been favoured
   with, which he relates to Job for his conviction. What comes
   immediately from God all men will pay a particular deference to, and
   Job, no doubt, as much as any. Some think Eliphaz had this vision now
   lately, since he came to Job, putting words into his mouth wherewith to
   reason with him; and it would have been well if he had kept to the
   purport of this vision, which would serve for a ground on which to
   reprove Job for his murmuring, but not to condemn him as a hypocrite.
   Others think he had it formerly; for God did, in this way, often
   communicate his mind to the children of men in those first ages of the
   world, ch. xxxiii. 15. Probably God had sent Eliphaz this messenger and
   message some time or other, when he was himself in an unquiet
   discontented frame, to calm and pacify him. Note, As we should comfort
   others with that wherewith we have been comforted (2 Cor. i. 4), so we
   should endeavour to convince others with that which has been powerful
   to convince us. The people of God had not then any written word to
   quote, and therefore God sometimes notified to them even common truths
   by the extraordinary ways of revelation. We that have Bibles have there
   (thanks be to God) a more sure word to depend upon than even visions
   and voices, 2 Pet. i. 19. Observe,

   I. The manner in which this message was sent to Eliphaz, and the
   circumstances of the conveyance of it to him. 1. It was brought to him
   secretly, or by stealth. Some of the sweetest communion gracious souls
   have with God is in secret, where no eye sees but that of him who is
   all eye. God has ways of bringing conviction, counsel, and comfort, to
   his people, unobserved by the world, by private whispers, as powerfully
   and effectually as by the public ministry. His secret is with them, Ps.
   xxv. 14. As the evil spirit often steals good words out of the heart
   (Matt. xiii. 19), so the good Spirit sometimes steals good words into
   the heart, or ever we are aware. 2. He received a little thereof, v.
   12. And it is but a little of divine knowledge that the best receive in
   this world. We know little in comparison with what is to be known, and
   with what we shall know when we come to heaven. How little a portion is
   heard of God! ch. xxvi. 14. We know but in part, 1 Cor. xiii. 12. See
   his humility and modesty. He pretends not to have understood it fully,
   but something of it he perceived. 3. It was brought to him in the
   visions of the night (v. 13), when he had retired from the world and
   the hurry of it, and all about him was composed and quiet. Note, The
   more we are withdrawn from the world and the things of it the fitter we
   are for communion with God. When we are communing with our own hearts,
   and are still (Ps. iv. 4), then is a proper time for the Holy Spirit to
   commune with us. When others were asleep Eliphaz was ready to receive
   this visit from Heaven, and probably, like David, was meditating upon
   God in the night-watches; in the midst of those good thoughts this
   thing was brought to him. We should hear more from God if we thought
   more of him; yet some are surprised with convictions in the night, ch.
   xxxiii. 14, 15. 4. It was prefaced with terrors: Fear came upon him,
   and trembling, v. 14. It should seem, before he either heard or saw any
   thing, he was seized with this trembling, which shook his bones, and
   perhaps the bed under him. A holy awe and reverence of God and his
   majesty being struck upon his spirit, he was thereby prepared for a
   divine visit. Whom God intends to honour he first humbles and lays low,
   and will have us all to serve him with holy fear, and to rejoice with
   trembling.

   II. The messenger by whom it was sent--a spirit, one of the good
   angels, who are employed not only as the ministers of God's providence,
   but sometimes as the ministers of his word. Concerning this apparition
   which Eliphaz saw we are here told (v. 15, 16), 1. That it was real,
   and not a dream, not a fancy. An image was before his eyes; he plainly
   saw it; at first it passed and repassed before his face, moved up and
   down, but at length it stood still to speak to him. If some have been
   so knavish as to impose false visions on others, and some so foolish as
   to be themselves imposed upon, it does not therefore follow but that
   there may have been apparitions of spirits, both good and bad. 2. That
   it was indistinct, and somewhat confused. He could not discern the form
   thereof, so as to frame any exact idea of it in his own mind, much less
   to give a description of it. His conscience was to be awakened and
   informed, not his curiosity gratified. We know little of spirits; we
   are not capable of knowing much of them, nor is it fit that we should:
   all in good time; we must shortly remove to the world of spirits, and
   shall then be better acquainted with them. 3. That it puts him into a
   great consternation, so that his hair stood on end. Ever since man
   sinned it has been terrible to him to receive an express from heaven,
   as conscious to himself that he can expect no good tidings thence;
   apparitions therefore, even of good spirits, have always made deep
   impressions of fear, even upon good men. How well it is for us that God
   sends us his messages, not by spirits, but by men like ourselves, whose
   terror shall not make us afraid! See Dan. vii. 28; x. 8, 9.

   III. The message itself. Before it was delivered there was silence,
   profound silence, v. 16. When we are to speak either from God or to him
   it becomes us to address ourselves to it with a solemn pause, and so to
   set bounds about the mount on which God is to come down, and not be
   hasty to utter any thing. It was in a still small voice that the
   message was delivered, and this was it (v. 17): "Shall mortal man be
   more just than God, the immortal God? Shall a man be thought to be, or
   pretend to be, more pure than his Maker? Away with such a thought!" 1.
   Some think that Eliphaz aims hereby to prove that Job's great
   afflictions were a certain evidence of his being a wicked man. A mortal
   man would be thought unjust and very impure if he should thus correct
   and punish a servant or subject, unless he had been guilty of some very
   great crime: "If therefore there were not some great crimes for which
   God thus punishes thee, man would be more just than God, which is not
   to be imagined." 2. I rather think it is only a reproof of Job's
   murmuring and discontent: "Shall a man pretend to be more just and pure
   than God? more truly to understand, and more strictly to observe, the
   rules and laws of equity than God? Shall Enosh, mortal and miserable
   man, be so insolent; nay, shall Geber, the strongest and most eminent
   man, man at his best estate, pretend to compare with God, or stand in
   competition with him?" Note, It is most impious and absurd to think
   either others or ourselves more just and pure than God. Those that
   quarrel and find fault with the directions of the divine law, the
   dispensations of the divine grace, or the disposals of the divine
   providence, make themselves more just and pure than God; and those who
   thus reprove God, let them answer it. What! sinful man! (for he would
   not have been mortal if he had not been sinful) short-sighted man!
   Shall he pretend to be more just, more pure, than God, who, being his
   Maker, is his Lord and owner? Shall the clay contend with the potter?
   What justice and purity there is in man, God is the author of it, and
   therefore is himself more just and pure. See Ps. xciv. 9, 10.

   IV. The comment which Eliphaz makes upon this, for so it seems to be;
   yet some take all the following verses to be spoken in vision. It comes
   all to one.

   1. He shows how little the angels themselves are in comparison with
   God, v. 18. Angels are God's servants, waiting servants, working
   servants; they are his ministers (Ps. civ. 4); bright and blessed
   beings they are, but God neither needs them nor is benefited by them
   and is himself infinitely above them, and therefore, (1.) He puts no
   trust in them, did not repose a confidence in them, as we do in those
   we cannot live without. There is no service in which he employs them
   but, if he pleased, he could have it done as well without them. He
   never made them his confidants, or of his cabinet-council, Matt. xxiv.
   36. He does not leave his business wholly to them, but his own eyes run
   to and fro through the earth, 2 Chron. xvi. 9. See this phrase, ch.
   xxxix. 11. Some give this sense of it: "So mutable is even the
   angelical nature that God would not trust angels with their own
   integrity; if he had, they would all have done as some did, left their
   first estate; but he saw it necessary to give them supernatural grace
   to confirm them." (2.) He charges them with folly, vanity, weakness,
   infirmity, and imperfection, in comparison with himself. If the world
   were left to the government of the angels, and they were trusted with
   the sole management of affairs, they would take false steps, and
   everything would not be done for the best, as now it is. Angels are
   intelligences, but finite ones. Though not chargeable with iniquity,
   yet with imprudence. This last clause is variously rendered by the
   critics. I think it would bear this reading, repeating the negation,
   which is very common: He will put no trust in his saints; nor will he
   glory in his angels (in angelis suis non ponet gloriationem) or make
   his boast of them, as if their praises, or services, added any thing to
   him: it is his glory that he is infinitely happy without them.

   2. Thence he infers how much less man is, how much less to be trusted
   in or gloried in. If there is such a distance between God and angels,
   what is there between God and man! See how man is represented here in
   his meanness.

   (1.) Look upon man in his life, and he is very mean, v. 19. Take man in
   his best estate, and he is a very despicable creature in comparison
   with the holy angels, though honourable if compared with the brutes. It
   is true, angels are spirits, and the souls of men are spirits; but,
   [1.] Angels are pure spirits; the souls of men dwell in houses of clay:
   such the bodies of men are. Angels are free; human souls are housed,
   and the body is a cloud, a clog, to it; it is its cage; it is its
   prison. It is a house of clay, mean and mouldering; an earthen vessel,
   soon broken, as it was first formed, according to the good pleasure of
   the potter. It is a cottage, not a house of cedar or a house of ivory,
   but of clay, which would soon be in ruins if not kept in constant
   repair. [2.] Angels are fixed, but the very foundation of that house of
   clay in which man dwells is in the dust. A house of clay, if built upon
   a rock, might stand long; but, if founded in the dust, the uncertainty
   of the foundation will hasten its fall, and it will sink with its own
   weight. As man was made out of the earth, so he is maintained and
   supported by that which cometh out of the earth. Take away that, and
   his body returns to its earth. We stand but upon the dust; some have a
   higher heap of dust to stand upon than others, but still it is the
   earth that stays us up and will shortly swallow us up. [3.] Angels are
   immortal, but man is soon crushed; the earthly house of his tabernacle
   is dissolved; he dies and wastes away, is crushed like a moth between
   one's fingers, as easily, as quickly; one may almost as soon kill a man
   as kill a moth. A little thing will destroy his life. He is crushed
   before the face of the moth, so the word is. If some lingering
   distemper, which consumes like a moth, be commissioned to destroy him,
   he can no more resist it than he can resist an acute distemper, which
   comes roaring upon him like a lion. See Hos. v. 12-14. Is such a
   creature as this to be trusted in, or can any service be expected from
   him by that God who puts no trust in angels themselves?

   (2.) Look upon him in his death, and he appears yet more despicable,
   and unfit to be trusted. Men are mortal and dying, v. 20, 21. [1.] In
   death they are destroyed, and perish for ever, as to this world; it is
   the final period of their lives, and all the employments and enjoyments
   here; their place will know them no more. [2.] They are dying daily,
   and continually wasting: Destroyed from morning to evening. Death is
   still working in us, like a mole digging our grave at each remove, and
   we so continually lie exposed that we are killed all the day long. [3.]
   Their life is short, and in a little time they are cut off. It lasts
   perhaps but from morning to evening. It is but a day (so some
   understand it); their birth and death are but the sun-rise and sun-set
   of the same day. [4.] In death all their excellency passes away;
   beauty, strength, learning, not only cannot secure them from death, but
   must die with them, nor shall their pomp, their wealth, or power,
   descend after them. [5.] Their wisdom cannot save them from death: They
   die without wisdom, die for want of wisdom, by their own foolish
   management of themselves, digging their graves with their own teeth.
   [6.] It is so common a thing that nobody heeds it, nor takes any notice
   of it: They perish without any regarding it, or laying it to heart. The
   deaths of others are much the subject of common talk, but little the
   subject of serious thought. Some think the eternal damnation of sinners
   is here spoken of, as well as their temporal death: They are destroyed,
   or broken to pieces, by death, from morning to evening; and, if they
   repent not, they perish for ever (so some read it), v. 20. They perish
   for ever because they regard not God and their duty; they consider not
   their latter end, Lam. i. 9. They have no excellency but that which
   death takes away, and they die, they die the second death, for want of
   wisdom to lay hold on eternal life. Shall such a mean, weak, foolish,
   sinful, dying creature as this pretend to be more just than God and
   more pure than his Maker? No, instead of quarrelling with his
   afflictions, let him wonder that he is out of hell.
     __________________________________________________________________

J O B

  CHAP. V.

   Eliphaz, in the foregoing chapter, for the making good of his charge
   against Job, had vouched a word from heaven, sent him in a vision. In
   this chapter he appeals to those that bear record on earth, to the
   saints, the faithful witnesses of God's truth in all ages, ver. 1. They
   will testify, I. That the sin of sinners is their ruin, ver. 2-5. II.
   That yet affliction is the common lot of mankind, ver. 6, 7. III. That
   when we are in affliction it is our wisdom and duty to apply to God,
   for he is able and ready to help us, ver. 8-16. IV. That the
   afflictions which are borne well will end well; and Job particularly,
   if he would come to a better temper, might assure himself that God had
   great mercy in store for him, ver. 17-27. So that he concludes his
   discourse in somewhat a better humour than he began it.

The Address of Eliphaz. (b. c. 1520.)

   1 Call now, if there be any that will answer thee; and to which of the
   saints wilt thou turn?   2 For wrath killeth the foolish man, and envy
   slayeth the silly one.   3 I have seen the foolish taking root: but
   suddenly I cursed his habitation.   4 His children are far from safety,
   and they are crushed in the gate, neither is there any to deliver them.
     5 Whose harvest the hungry eateth up, and taketh it even out of the
   thorns, and the robber swalloweth up their substance.

   A very warm dispute being begun between Job and his friends, Eliphaz
   here makes a fair motion to put the matter to a reference. In all
   debates perhaps the sooner this is done the better if the contenders
   cannot end it between themselves. So well assured is Eliphaz of the
   goodness of his own cause that he moves Job himself to choose the
   arbitrators (v. 1): Call now, if there be any that will answer thee;
   that is, 1. "If there be any that suffer as thou sufferest. Canst thou
   produce an instance of any one that was really a saint that was reduced
   to such an extremity as thou art now reduced to? God never dealt with
   any that love his name as he deals with thee, and therefore surely thou
   art none of them." 2. "If there be any that say as thou sayest. Did
   ever any good man curse his day as thou dost? Or will any of the saints
   justify thee in these heats or passions, or say that these are the
   spots of God's children? Thou wilt find none of the saints that will be
   either thy advocates or my antagonists. To which of the saints wilt
   thou turn? Turn to which thou wilt, and thou wilt find they are all of
   my mind. I have the communis sensus fidelium--the unanimous vote of the
   faithful on my side; they will all subscribe to what I am going to
   say." Observe, (1.) Good people are called saints even in the Old
   Testament; and therefore I know not why we should, in common speaking
   (unless because we must loqui cum vulgo--speak as our neighbours),
   appropriate the title to those of the New Testament, and not say St.
   Abraham, St. Moses, and St. Isaiah, as well as St. Matthew and St.
   Mark; and St. David the psalmist, as well as St. David the British
   bishop. Aaron is expressly called the saint of the Lord. (2.) All that
   are themselves saints will turn to those that are so, will choose them
   for their friends and converse with them, will choose them for their
   judges and consult them. See Ps. cxix. 79. The saints shall judge the
   world, 1 Cor. vi. 1, 2. Walk in the way of good men (Prov. ii. 20), the
   old way, the footsteps of the flock. Every one chooses some sort of
   people or other to whom he studies to recommend himself, and whose
   sentiments are to him the test of honour and dishonour. Now all true
   saints endeavour to recommend themselves to those that are such, and to
   stand right in their opinion. (3.) There are some truths so plain, and
   so universally known and believed, that one may venture to appeal to
   any of the saints concerning them. However there are some things about
   which they unhappily differ, there are many more, and more
   considerable, in which they are agreed; as the evil of sin, the vanity
   of the world, the worth of the soul, the necessity of a holy life, and
   the like. Though they do not all live up, as they should, to their
   belief of these truths, yet they are all ready to bear their testimony
   to them.

   Now there are two things which Eliphaz here maintains, and in which he
   doubts not but all the saints concur with him:--

   I. That the sin of sinners directly tends to their own ruin (v. 2):
   Wrath kills the foolish man, his own wrath, and therefore he is foolish
   for indulging it; it is a fire in his bones, in his blood, enough to
   put him into a fever. Envy is the rottenness of the bones, and so slays
   the silly one that frets himself with it. "So it is with thee," says
   Eliphaz, "while thou quarrellest with God thou doest thyself the
   greatest mischief; thy anger at thy own troubles, and thy envy at our
   prosperity, do but add to thy pain and misery: turn to the saints, and
   thou wilt find they understand their interest better." Job had told his
   wife she spoke as the foolish women; now Eliphaz tells him he acted as
   the foolish men, the silly ones. Or it may be meant thus: "If men are
   ruined and undone, it is always their own folly that ruins and undoes
   them. They kill themselves by some lust or other; therefore, no doubt,
   Job, thou hast done some foolish thing, by which thou hast brought
   thyself into this calamitous condition." Many understand it of God's
   wrath and jealousy. Job needed not be uneasy at the prosperity of the
   wicked, for the world's smiles can never shelter them from God's
   frowns; they are foolish and silly if they think they will. God's anger
   will be the death, the eternal death, of those on whom it fastens. What
   is hell but God's anger without mixture or period?

   II. That their prosperity is short and their destruction certain, v.
   3-5. He seems here to parallel Job's case with that which is commonly
   the case of wicked people. 1. Job had prospered for a time, seemed
   confirmed, and was secure in his prosperity; and it is common for
   foolish wicked men to do so: I have seen them taking root--planted,
   and, in their own and others' apprehension, fixed, and likely to
   continue. See Jer. xii. 2; Ps. xxxvii. 35, 36. We see worldly men
   taking root in the earth; on earthly things they fix the standing of
   their hopes, and from them they draw the sap of their comforts. The
   outward estate may be flourishing, but the soul cannot prosper that
   takes root in the earth. 2. Job's prosperity was now at an end, and so
   has the prosperity of other wicked people quickly been. (1.) Eliphaz
   foresaw their ruin with an eye of faith. Those who looked only at
   present things blessed their habitation, and thought them happy,
   blessed it long, and wished themselves in their condition. But Eliphaz
   cursed it, suddenly cursed it, as soon as he saw them begin to take
   root, that is, he plainly foresaw and foretold their ruin; not that he
   prayed for it (I have not desired the woeful day), but he
   prognosticated it. He went into the sanctuary, and there understood
   their end and heard their doom read (Ps. lxxiii. 17, 18), that the
   prosperity of fools will destroy them, Prov. i. 32. Those who believe
   the word of God can see a curse in the house of the wicked (Prov. iii.
   33), though it be ever so finely and firmly built, and ever so full of
   all good things; and they can foresee that the curse will, in time,
   infallibly consume it with the timber thereof, and the stones thereof,
   Zech. v. 4. (2.) He saw, at length, what he had foreseen. He was not
   disappointed in his expectation concerning him; the event answered it;
   his family was undone, and his estate ruined. In these particulars he
   plainly and very invidiously reflects on Job's calamities. [1.] His
   children were crushed, v. 4. They thought themselves safe in their
   eldest brother's house, but were far from safety, for they were crushed
   in the gate. Perhaps the door or gate of the house was highest built,
   and fell heaviest upon them, and there was none to deliver them from
   perishing in the ruins. This is commonly understood of the destruction
   of the families of wicked men, by the execution of justice upon them,
   to oblige them to restore what they have ill-gotten. They leave it to
   their children; but the descent shall not bar the entry of the rightful
   owners, who will crush their children, and cast them by due course of
   law (and there shall be none to help them), or perhaps by oppression,
   Ps. cix. 9, &c. [2.] His estate was plundered, v. 5. Job's was so. The
   hungry robbers, the Sabeans and Chaldeans, ran away with it, and
   swallowed it; and this, says he, I have often observed in others. What
   has been got by spoil and rapine has been lost in the same way. The
   careful owner hedged it about with thorns, and then thought it safe;
   but the fence proved insignificant against the greediness of the
   spoilers (if hunger will break through the stone walls, much more
   through thorn hedges), and against the divine curse, which will go
   through the thorns and briers, and burn them together, Isa. xxvii. 4.

   6 Although affliction cometh not forth of the dust, neither doth
   trouble spring out of the ground;   7 Yet man is born unto trouble, as
   the sparks fly upward.   8 I would seek unto God, and unto God would I
   commit my cause:   9 Which doeth great things and unsearchable;
   marvellous things without number:   10 Who giveth rain upon the earth,
   and sendeth waters upon the fields:   11 To set up on high those that
   be low; that those which mourn may be exalted to safety.   12 He
   disappointeth the devices of the crafty, so that their hands cannot
   perform their enterprise.   13 He taketh the wise in their own
   craftiness: and the counsel of the froward is carried headlong.   14
   They meet with darkness in the daytime, and grope in the noonday as in
   the night.   15 But he saveth the poor from the sword, from their
   mouth, and from the hand of the mighty.   16 So the poor hath hope, and
   iniquity stoppeth her mouth.

   Eliphaz, having touched Job in a very tender part, in mentioning both
   the loss of his estate and the death of his children as the just
   punishment of his sin, that he might not drive him to despair, here
   begins to encourage him, and puts him in a way to make himself easy.
   Now he very much changes his voice (Gal. iv. 20), and speaks in the
   accents of kindness, as if he would atone for the hard words he had
   given him.

   I. He reminds him that no affliction comes by chance, nor is to be
   attributed to second causes: It doth not come forth of the dust, nor
   spring out of the ground, as the grass doth, v. 6. It doth not come of
   course, at certain seasons of the year, as natural productions do, by a
   chain of second causes. The proportion between prosperity and adversity
   is not so exactly observed by Providence as that between day and night,
   summer and winter, but according to the will and counsel of God, when
   and as he thinks fit. Some read it, Sin comes not forth out of the
   dust, nor iniquity of the ground. If men be bad, they must not lay the
   blame upon the soil, the climate, or the stars, but on themselves. If
   thou scornest, thou alone shalt bear it. We must not attribute our
   afflictions to fortune, for they are from God, nor our sins to fate,
   for they are from ourselves; so that, whatever trouble we are in, we
   must own that God sends it upon us and we procure it to ourselves: the
   former is a reason why we should be very patient, the latter why we
   should be very penitent, when we are afflicted.

   II. He reminds him that trouble and affliction are what we have all
   reason to expect in this world: Man is brought to trouble (v. 7), not
   as man (had he kept his innocency he would have been born to pleasure),
   but as sinful man, as born of a woman (ch. xiv. 1), who was in the
   transgression. Man is born in sin, and therefore born to trouble. Even
   those that are born to honour and estate are yet born to trouble in the
   flesh. In our fallen state it has become natural to us to sin, and the
   natural consequence of that is affliction, Rom. v. 12. There is nothing
   in this world we are born to, and can truly call our own, but sin and
   trouble; both are as the sparks that fly upwards. Actual transgressions
   are the sparks that fly out of the furnace of original corruption; and,
   being called transgressors from the womb, no wonder that we deal very
   treacherously, Isa. xlviii. 8. Such too is the frailty of our bodies,
   and the vanity of all our enjoyments, that our troubles also thence
   arise as naturally as the sparks fly upwards--so many are they, so
   thick and so fast does one follow another. Why then should we be
   surprised at our afflictions as strange, or quarrel with them as hard,
   when they are but what we are born to? Man is born to labour (so it is
   in the margin), is sentenced to eat his bread in the sweat of his face,
   which should inure him to hardness, and make him bear his afflictions
   the better.

   III. He directs him how to behave himself under his affliction (v. 8):
   I would seek unto God; surely I would: so it is in the original. Here
   is, 1. A tacit reproof to Job for not seeking to God, but quarrelling
   with him: "Job, if I had been in thy case, I would not have been so
   peevish and passionate as thou art. I would have acquiesced in the will
   of God." It is easy to say what we would do if we were in such a one's
   case; but when it comes to the trial, perhaps it will be found not so
   easy to do as we say. 2. Very good and seasonable advice to him, which
   Eliphaz transfers to himself in a figure: "For my part, the best way I
   should think I could take, if I were in thy condition, would be to
   apply to God." Note, We should give our friends no other counsel than
   what we would take ourselves if we were in their case, that we may be
   easy under our afflictions, may get good by them, and may see a good
   issue of them. (1.) We must by prayer fetch in mercy and grace from
   God, seek to him as a Father and friend, though he contend with us, as
   one who is alone able to support and succour us. His favour we must
   seek when we have lost all we have in the world; to him we must address
   ourselves as the fountain and Father of all good, all consolation. Is
   any afflicted? let him pray. It is heart's-ease, a salve for every
   sore. (2.) We must by patience refer ourselves and our cause to him: To
   God would I commit my cause; having spread it before him, I would leave
   it with him; having laid it at his feet, I would lodge it in his hand.
   "Here I am, let the Lord do with me as seemeth him good." If our cause
   be indeed a good cause, we need not fear committing it to God, for he
   is both just and kind. Those that would seek so as to speed must refer
   themselves to God.

   IV. He encourages him thus to seek to God, and commit his cause to him.
   It will not be in vain to do so, for he is one in whom we shall find
   effectual help.

   1. He recommends to his consideration God's almighty power and
   sovereign dominion. In general, he doeth great things (v. 9), great
   indeed, for he can do any thing, he doth do every thing, and all
   according to the counsel of his own will--great indeed, for the
   operations of his power are, (1.) Unsearchable, and such as can never
   be fathomed, can never be found out from the beginning to the end,
   Eccl. iii. 11. The works of nature are mysterious; the most curious
   searches come far short of full discoveries and the wisest philosophers
   have owned themselves at a loss. The designs of Providence are much
   more deep and unaccountable, Rom. xi. 33. (2.) Numerous, and such as
   can never be reckoned up. He doeth great things without number; his
   power is never exhausted, nor will all his purposes ever be fulfilled
   till the end of time. (3.) They are marvellous, and such as never can
   be sufficiently admired; eternity itself will be short enough to be
   spent in the admiration of them. Now, by the consideration of this,
   Eliphaz intends, [1.] To convince Job of his fault and folly in
   quarrelling with God. We must not pretend to pass a judgment upon his
   works, for they are unsearchable and above our enquiries; nor must we
   strive with our Maker, for he will certainly be too hard for us, and is
   able to crush us in a moment. [2.] To encourage Job to seek unto God,
   and to refer his cause to him. What more encouraging than to see that
   he is one to whom power belongs? He can do great things and marvellous
   for our relief, when we are brought ever so low.

   2. He gives some instances of God's dominion and power.

   (1.) God doeth great things in the kingdom of nature: He gives rain
   upon the earth (v. 10), put here for all the gifts of common
   providence, all the fruitful seasons by which he filleth our hearts
   with food and gladness, Acts xiv. 17. Observe, When he would show what
   great things God does he speaks of his giving rain, which, because it
   is a common thing, we are apt to look upon as a little thing, but, if
   we duly consider both how it is produced and what is produced by it, we
   shall see it to be a great work both of power and goodness.

   (2.) He doeth great things in the affairs of the children of men, not
   only enriches the poor and comforts the needy, by the rain he sends (v.
   10), but, in order to the advancing of those that are low, he
   disappoints the devices of the crafty; for v. 11 is to be joined to v.
   12. Compare with Luke i. 51-53. He hath scattered the proud in the
   imagination of their hearts, and so hath exalted those of low degree,
   and filled the heart with good things. See,

   [1.] How he frustrates the counsels of the proud and politic, v. 12-14.
   There is a supreme power that manages and overrules men who think
   themselves free and absolute, and fulfils its own purposes in spite of
   their projects. Observe, First, The froward, that walk contrary to God
   and the interests of his kingdom, are often very crafty; for they are
   the seed of the old serpent that was noted for his subtlety. They think
   themselves wise, but, at the end, will be fools. Secondly, The Froward
   enemies of God's kingdom have their devices, their enterprises, and
   their counsels, against it, and against the loyal faithful subjects of
   it. They are restless and unwearied in their designs, close in their
   consultations, high in their hopes, deep in their politics, and
   fast-linked in their confederacies, Ps. ii. 1, 2. Thirdly, God easily
   can, and (as far as is for his glory) certainly will, blast and defeat
   all the designs of his and his people's enemies. How were the plots of
   Ahithophel, Sanballat, and Haman baffled! How were the confederacies of
   Syria and Ephraim against Judah, of Gebal, and Ammon, and Amalek,
   against God's Israel, the kings of the earth and the princes against
   the Lord and against his anointed, broken! The hands that have been
   stretched out against God and his church have not performed their
   enterprise, nor have the weapons formed against Sion prospered.
   Fourthly, That which enemies have designed for the ruin of the church
   has often turned to their own ruin (v. 13): He takes the wise in their
   own craftiness, and snares them in the work of their own hands, Ps.
   vii. 15, 16; ix. 15, 16. This is quoted by the apostle (1 Cor. iii. 19)
   to show how the learned men of the heathen were befooled by their own
   vain philosophy. Fifthly, When God infatuates men they are perplexed,
   and at a loss, even in those things that seem most plain and easy (v.
   14): They meet with darkness even in the day-time: nay (as in the
   margin), They run themselves into darkness by the violence and
   precipitation of their own counsels. See ch. xii. 20, 24, 25.

   [2.] How he favours the cause of the poor and humble, and espouses
   that. First, He exalts the humble, v. 11. Those whom proud men contrive
   to crush he raises from under their feet, and sets them in safety, Ps.
   xii. 5. The lowly in heart, and those that mourn, he advances,
   comforts, and makes to dwell on high, in the munitions of rocks, Isa.
   xxxiii. 16. Sion's mourners are the sealed ones, marked for safety,
   Ezek. ix. 4. Secondly, He delivers the oppressed, v. 15. The designs of
   the crafty are to ruin the poor. Tongue, and hand, and sword, and all,
   are at work in order to this; but God takes under his special
   protection those who, being poor and unable to help themselves, being
   his poor and devoted to his praise, have committed themselves to him.
   He saves them from the mouth that speaks hard things against them and
   the hand that does hard things against them; for he can, when he
   pleases, tie the tongue and wither the hand. The effect of this is (v.
   16), 1. That weak and timorous saints are comforted: So the poor, who
   began to despair, has hope. The experiences of some are encouragement
   to others to hope the best in the worst of times; for it is the glory
   of God to send help to the helpless and hope to the hopeless. 2. That
   daring threatening sinners are confounded: Iniquity stops her mouth,
   being surprised at the strangeness of the deliverance, ashamed of its
   enmity against those who appear to be the favourites of Heaven,
   mortified at the disappointment, and compelled to acknowledge the
   justice of God's proceedings, having nothing to object against them.
   Those that domineered over God's poor, that frightened them, menaced
   them, and falsely accused them, will not have a word to say against
   them when God appears for them. See Ps. lxxvi. 8, 9; Isa. xxvi. 11;
   Mic. vii. 16.

   17 Behold, happy is the man whom God correcteth: therefore despise not
   thou the chastening of the Almighty:   18 For he maketh sore, and
   bindeth up: he woundeth, and his hands make whole.   19 He shall
   deliver thee in six troubles: yea, in seven there shall no evil touch
   thee.   20 In famine he shall redeem thee from death: and in war from
   the power of the sword.   21 Thou shalt be hid from the scourge of the
   tongue: neither shalt thou be afraid of destruction when it cometh.
   22 At destruction and famine thou shalt laugh: neither shalt thou be
   afraid of the beasts of the earth.   23 For thou shalt be in league
   with the stones of the field: and the beasts of the field shall be at
   peace with thee.   24 And thou shalt know that thy tabernacle shall be
   in peace; and thou shalt visit thy habitation, and shalt not sin.   25
   Thou shalt know also that thy seed shall be great, and thine offspring
   as the grass of the earth.   26 Thou shalt come to thy grave in a full
   age, like as a shock of corn cometh in in his season.   27 Lo this, we
   have searched it, so it is; hear it, and know thou it for thy good.

   Eliphaz, in this concluding paragraph of his discourse, gives Job (what
   he himself knew not how to take) a comfortable prospect of the issue of
   his afflictions, if he did but recover his temper and accommodate
   himself to them. Observe,

   I. The seasonable word of caution and exhortation that he gives him (v.
   17): "Despise not thou the chastening of the Almighty. Call it a
   chastening, which comes from the father's love and is designed for the
   child's good. Call it the chastening of the Almighty, with whom it is
   madness to contend, to whom it is wisdom and duty to submit, and who
   will be a God all-sufficient (for so the word signifies) to all those
   that trust in him. Do not despise it;" it is a copious word in the
   original. 1. "Be not averse to it. Let grace conquer the antipathy
   which nature has to suffering, and reconcile thyself to the will of God
   in it." We need the rod and we deserve it; and therefore we ought not
   to think it either strange or hard if we feel the smart of it. Let not
   the heart rise against a bitter pill or potion, when it is prescribed
   for our good. 2. "Do not think ill of it; do not put it from thee (as
   that which is either hurtful or at least not useful, which there is not
   occasion for nor advantage by) only because for the present it is not
   joyous, but grievous." We must never scorn to stoop to God, nor think
   it a thing below us to come under his discipline, but reckon, on the
   contrary, that God really magnifies man when he thus visits and tries
   him, ch. vii. 17, 18. 3. "Do not overlook and disregard it, as if it
   were only a chance, and the production of second causes, but take great
   notice of it as the voice of God and a messenger from heaven." More is
   implied than is expressed: "Reverence the chastening of the Lord; have
   a humble awful regard to this correcting hand, and tremble when the
   lion roars, Amos iii. 8. Submit to the chastening, and study to answer
   the call, to answer the end of it, and then you reverence it." When God
   by an affliction draws upon us for some of the effects he has entrusted
   us with we must honour his bill by accepting it, and subscribing it,
   resigning him his own when he calls for it.

   II. The comfortable words of encouragement which he gives him thus to
   accommodate himself to his condition, and (as he himself had expressed
   it) to receive evil at the hand of God, and not despise it as a gift
   not worth the accepting.

   1. If his affliction was thus borne, (1.) The nature and property of it
   would be altered. Though it looked like a man's misery, it would really
   be his bliss: Happy is the man whom God correcteth if he make but a due
   improvement of the correction. A good man is happy though he be
   afflicted, for, whatever he has lost, he has not lost his enjoyment of
   God nor his title to heaven. Nay, he is happy because he is afflicted;
   correction is an evidence of his sonship and a means of his
   sanctification; it mortifies his corruptions, weans his heart from the
   world, draws him nearer to God, brings him to his Bible, brings him to
   his knees, works him for, and so is working for him, a far more
   exceeding and eternal weight of glory. Happy therefore is the man whom
   God correcteth, Jam. i. 12. (2.) The issue and consequence of it would
   be very good, v. 18. [1.] Though he makes sore the body with sore
   boils, the mind with sad thoughts, yet he binds up at the same time, as
   the skilful tender surgeon binds up the wounds he had occasion to make
   with his incision-knife. When God makes sores by the rebukes of his
   providence he binds up by the consolations of his Spirit, which
   oftentimes abound most as afflictions do abound, and counterbalance
   them, to the unspeakable satisfaction of the patient sufferers. [2.]
   Though he wounds, yet his hands make whole in due time; as he supports
   his people, and makes them easy under their afflictions, so in due time
   he delivers them, and makes a way for them to escape. All is well
   again; and he comforts them according to the time wherein he afflicted
   them. God's usual method is first to wound and then to heal, first to
   convince and then to comfort, first to humble and then to exalt; and
   (as Mr. Caryl observes) he never makes a wound too great, too deep, for
   his own cure. Una eademque manus vulnus opemque tulit--The hand that
   inflicts the wound applies the cure. God tears the wicked and goes
   away; let those heal that will, if they can (Hos. v. 14); but the
   humble and penitent may say, He has torn and he will heal us, Hos. vi.
   1. This is general, but,

   2. In the following verses Eliphaz addresses himself directly to Job,
   and gives him many precious promises of great and kind things which God
   would do for him if he did but humble himself under his hand. Though
   then they had no Bibles that we know of, yet Eliphaz had sufficient
   warrant to give Job these assurances, from the general discoveries God
   had made of his good will to his people. And, though in every thing
   which Job's friends said they were not directed by the Spirit of God
   (for they spoke both of God and Job some things that were not right),
   yet the general doctrines they laid down expressed the pious sense of
   the patriarchal age, and as St. Paul quoted v. 13 for canonical
   scripture, and as the command v. 17 is no doubt binding on us, so these
   promises here may be, and must be, received and applied as divine
   promises, and we may through patience and comfort of this part of
   scripture have hope. Let us therefore give diligence to make sure our
   interest in these promises, and then view the particulars of them and
   take the comfort of them.

   (1.) It is here promised that as afflictions and troubles recur
   supports and deliverances shall be graciously repeated, be it ever so
   often: In six troubles he shall be ready to deliver thee; yea, and in
   seven, v. 19. This intimates that, as long as we are here in this
   world, we must expect a succession of troubles, that the clouds will
   return after the rain. After six troubles may come a seventh; after
   many, look for more; but out of them all will God deliver those that
   are his, 2 Tim. iii. 11; Ps. xxxiv. 19. Former deliverances are not, as
   among men, excuses from further deliverances, but earnests of them,
   Prov. xix. 19.

   (2.) That, whatever troubles good men may be in, there shall no evil
   touch them; they shall do them no real harm; the malignity of them, the
   sting, shall be taken out; they may hiss, but they cannot hurt, Ps.
   xci. 10. The evil one toucheth not God's children, 1 John v. 18. Being
   kept from sin, they are kept from the evil of every trouble.

   (3.) That, when desolating judgments are abroad, they shall be taken
   under special protection, v. 20. Do many perish about them for want of
   the necessary supports of life? They shall be supplied. "In famine he
   shall redeem thee from death; whatever becomes of others, thou shalt be
   kept alive, Ps. xxxiii. 19. Verily, thou shalt be fed, nay, even in the
   days of famine thou shalt be satisfied, Ps. xxxvii. 3, 19. In time of
   war, when thousands fall on the right and left hand, he shall redeem
   thee from the power of the sword. If God please, it shall not touch
   thee; or if it wound thee, if it kill thee, it shall not hurt thee; it
   can but kill the body, nor has it power to do that unless it be given
   from above."

   (4.) That, whatever is maliciously said against them, it shall not
   affect them to do them any hurt, v. 21. "Thou shalt not only be
   protected from the killing sword of war, but shalt be hidden from the
   scourge of the tongue, which, like a scourge, is vexing and painful,
   though not mortal." The best men, and the most inoffensive, cannot,
   even in their innocency, secure themselves from calumny, reproach, and
   false accusation. From these a man cannot hide himself, but God can
   hide him, so that the most malicious slanders shall be so little heeded
   by him as not to disturb his peace, and so little heeded by others as
   not to blemish his reputation: and the remainder of wrath God can and
   does restrain, for it is owing to the hold he has of the consciences of
   bad men that the scourge of the tongue is not the ruin of all the
   comforts of good men in this world.

   (5.) That they shall have a holy security and serenity of mind, arising
   from their hope and confidence in God, even in the worst of times. When
   dangers are most threatening they shall be easy, believing themselves
   safe; and they shall not be afraid of destruction, no, not when they
   see it coming (v. 21), nor of the beasts of the field when they set
   upon them, nor of men as cruel as beasts; nay, at destruction and
   famine thou shalt laugh (v. 22), not so as to despise any of God's
   chastenings or make a jest of his judgments, but so as to triumph in
   God, in his power and goodness, and therein to triumph over the world
   and all its grievances, to be not only easy, but cheerful and joyful,
   in tribulation. Blessed Paul laughed at destruction when he said, O
   death! where is thy sting? when, in the name of all the saints, he
   defied all the calamities of this present time to separate us from the
   love of God, concluding that in all these things we are more than
   conquerors, Rom. viii. 35, &c. See Isa. xxxvii. 22.

   (6.) That, being at peace with God, there shall be a covenant of
   friendship between them and the whole creation, v. 23. "When thou
   walkest over thy grounds thou shalt not need to fear stumbling, for
   thou shalt be at league with the stones of the field, not to dash thy
   foot against any of them, nor shalt thou be in danger from the beasts
   of the field, for they shall all be at peace with thee;" compare Hos.
   ii. 18, I will make a covenant for them with the beasts of the field.
   This implies that while man is at enmity with his Maker the inferior
   creatures are at war with him; but tranquillus Deus tranquillat
   omnia--a reconciled God reconciles all things. Our covenant with God is
   a covenant with all the creatures that they shall do us no hurt but be
   ready to serve us and do us good.

   (7.) That their houses and families shall be comfortable to them, v.
   24. Peace and piety in the family will make it so. "Thou shalt know and
   be assured that thy tabernacle is and shall be in peace; thou mayest be
   confident both of its present and its future prosperity." That peace is
   thy tabernacle (so the word is); peace is the house in which those
   dwell who dwell in God, and are at home in him. "Thou shalt visit"
   (that is, enquire into the affairs of) "thy habitation, and take a
   review of them, and shalt not sin." [1.] God will provide a settlement
   for his people, mean perhaps and movable, a cottage, a tabernacle, but
   a fixed and quiet habitation. "Thou shalt not sin," or wander; that is,
   as some understand it, "thou shalt not be a fugitive and a vagabond"
   (Cain's curse), "but shalt dwell in the land, and verily, not
   uncertainly as vagrants, shalt thou be fed." [2.] Their families shall
   be taken under the special protection of the divine Providence, and
   shall prosper as far as is for their good. [3.] They shall be assured
   of peace, and of the continuance and entail of it. "Thou shalt know, to
   thy unspeakable satisfaction, that peace is sure to thee and thine,
   having the word of God for it." Providence may change, but the promise
   cannot. [4.] They shall have wisdom to govern their families aright, to
   order their affairs with discretion, and to look well to the ways of
   their household, which is here called visiting their habitation.
   Masters of families must not be strangers at home, but must have a
   watchful eye over what they have and what their servants do. [5.] They
   shall have grace to manage the concerns of their families after a godly
   sort, and not to sin in the management of them. They shall call their
   servants to account without passion, pride, covetousness, worldliness,
   or the like; they shall look into their affairs without discontent at
   what is or distrust of what shall be. Family piety crowns family peace
   and prosperity. The greatest blessing, both in our employments and in
   our enjoyments, is to be kept from sin in them. When we are abroad it
   is comfortable to hear that our tabernacle is in peace; and when we
   return home it is comfortable to visit our habitation with satisfaction
   in our success, that we have not failed in our business, and with a
   good conscience, that we have not offended God.

   (8.) That their posterity shall be numerous and prosperous. Job had
   lost all his children; "but," says Eliphaz, "if thou return to God, he
   will again build up thy family, and thy seed shall be many and as great
   as ever, and thy offspring increasing and flourishing as the grass of
   the earth (v. 25), and thou shalt know it." God has blessings in store
   for the seed of the faithful, which they shall have if they do not
   stand in their own light and forfeit them by their folly. It is a
   comfort to parents to see the prosperity, especially the spiritual
   prosperity, of their children; if they are truly good, they are truly
   great, how small a figure soever they may make in the world.

   (9.) That their death shall be seasonable, and they shall finish their
   course, at length, with joy and honour, v. 26. It is a great mercy,
   [1.] To live to a full age, and not to have the number of our months
   cut off in the midst. If the providence of God do not give us long
   life, yet, if the grace of God give us to be satisfied with the time
   allotted us, we may be said to come to a full age. That man lives long
   enough that has done his work and is fit for another world. [2.] To be
   willing to die, to come cheerfully to the grave, and not to be forced
   thither, as he whose soul was required of him. [3.] To die seasonably,
   as the corn is cut and housed when it is fully ripe; not till then, but
   then not suffered to stand a day longer, lest it shed. Our times are in
   God's hand; it is well they are so, for he will take care that those
   who are his shall die in the best time: however their death may seem to
   us untimely, it will be found not unseasonable.

   3. In the last verse he recommends these promises to Job, (1.) As
   faithful sayings, which he might be confident of the truth of: "Lo,
   this we have searched, and so it is. We have indeed received these
   things by tradition from our fathers, but we have not taken them upon
   trust; we have carefully searched them, have compared spiritual things
   with spiritual, have diligently studied them, and been confirmed in our
   belief of them from our own observation and experience; and we are all
   of a mind that so it is." Truth is a treasure that is well worth
   digging for, diving for; and then we shall know both how to value it
   ourselves and how to communicate it to others when we have taken pains
   in searching for it. (2.) As well worthy of all acceptation, which he
   might improve to his great advantage: Hear it, and know thou it for thy
   good. It is not enough to hear and know the truth, but we must improve
   it, and be made wiser and better by it, receive the impressions of it,
   and submit to the commanding power of it. Know it for thyself (so the
   word is), with application to thyself, and thy own case; not only "This
   is true," but "this is true concerning me." That which we thus hear and
   know for ourselves we hear and know for our good, as we are nourished
   by the meat which we digest. That is indeed a good sermon to us which
   does us good.
     __________________________________________________________________

J O B

  CHAP. VI.

   Eliphaz concluded his discourse with an air of assurance; very
   confident he was that what he had said was so plain and so pertinent
   that nothing could be objected in answer to it. But, though he that is
   first in his own cause seems just, yet his neighbour comes and searches
   him. Job is not convinced by all he had said, but still justifies
   himself in his complaints and condemns him for the weakness of his
   arguing. I. He shows that he had just cause to complain as he did of
   his troubles, and so it would appear to any impartial judge, ver. 2-7.
   II. He continues his passionate wish that he might speedily be cut off
   by the stroke of death, and so be eased of all his miseries, ver. 8-13.
   III. He reproves his friends for their uncharitable censures of him and
   their unkind treatment, ver. 14-30. It must be owned that Job, in all
   this, spoke much that was reasonable, but with a mixture of passion and
   human infirmity. And in this contest, as indeed in most contests, there
   was fault on both sides.

Job's Reply to Eliphaz. (b. c. 1520.)

   1 But Job answered and said,   2 Oh that my grief were thoroughly
   weighed, and my calamity laid in the balances together!   3 For now it
   would be heavier than the sand of the sea: therefore my words are
   swallowed up.   4 For the arrows of the Almighty are within me, the
   poison whereof drinketh up my spirit: the terrors of God do set
   themselves in array against me.   5 Doth the wild ass bray when he hath
   grass? or loweth the ox over his fodder?   6 Can that which is
   unsavoury be eaten without salt? or is there any taste in the white of
   an egg?   7 The things that my soul refused to touch are as my
   sorrowful meat.

   Eliphaz, in the beginning of his discourse, had been very sharp upon
   Job, and yet it does not appear that Job gave him any interruption, but
   heard him patiently till he had said all he had to say. Those that
   would make an impartial judgment of a discourse must hear it out, and
   take it entire. But, when he had concluded, he makes his reply, in
   which he speaks very feelingly.

   I. He represents his calamity, in general, as much heavier than either
   he had expressed it or they had apprehended it, v. 2, 3. He could not
   fully describe it; they would not fully apprehend it, or at least would
   not own that they did; and therefore he would gladly appeal to a third
   person, who had just weights and just balances with which to weigh his
   grief and calamity, and would do it with an impartial hand. He wished
   that they would set his grief and all the expressions of it in one
   scale, his calamity and all the particulars of it in the other, and
   (though he would not altogether justify himself in his grief) they
   would find (as he says, ch. xxiii. 2) that his stroke was heavier than
   his groaning; for, whatever his grief was, his calamity was heavier
   than the sand of the sea: it was complicated, it was aggravated, every
   grievance weighty, and all together numerous as the sand. "Therefore
   (says he) my words are swallowed up;" that is, "Therefore you must
   excuse both the brokenness and the bitterness of my expressions. Do not
   think it strange if my speech be not so fine and polite as that of an
   eloquent orator, or so grave and regular as that of a morose
   philosopher: no, in these circumstances I can pretend neither to the
   one nor to the other; my words are, as I am, quite swallowed up." Now,
   1. He hereby complains of it as his unhappiness that his friends
   undertook to administer spiritual physic to him before they thoroughly
   understood his case and knew the worst of it. It is seldom that those
   who are at ease themselves rightly weigh the afflictions of the
   afflicted. Every one feels most from his own burden; few feel from
   other people's. 2. He excuses the passionate expressions he had used
   when he cursed his day. Though he could not himself justify all he had
   said, yet he thought his friends should not thus violently condemn it,
   for really the case was extraordinary, and that might be connived at in
   such a man of sorrows as he now was which in any common grief would by
   no means be allowed. 3. He bespeaks the charitable and compassionate
   sympathy of his friends with him, and hopes, by representing the
   greatness of his calamity, to bring them to a better temper towards
   him. To those that are pained it is some ease to be pitied.

   II. He complains of the trouble and terror of mind he was in as the
   sorest part of his calamity, v. 4. Herein he was a type of Christ, who,
   in his sufferings, complained most of the sufferings of his soul. Now
   is my soul troubled, John xii. 27. My soul is exceedingly sorrowful,
   Matt. xxvi. 38. My God, my God, why hast thou forsaken me? Matt. xxvii.
   46. Poor Job sadly complains here, 1. Of what he felt The arrows of the
   Almighty are within me. It was not so much the troubles themselves he
   was under that put him into this confusion, his poverty, disgrace, and
   bodily pain; but that which cut him to the heart and put him into this
   agitation, was to think that the God he loved and served had brought
   all this upon him and laid him under these marks of his displeasure.
   Note, Trouble of mind is the sorest trouble. A wounded spirit who can
   bear! Whatever burden of affliction, in body or estate, God is pleased
   to lay upon us, we may well afford to submit to it as long as he
   continues to the use of our reason and the peace of our consciences;
   but, if in either of these we be disturbed, our case is sad indeed and
   very pitiable. The way to prevent God's fiery darts of trouble is with
   the shield of faith to quench Satan's fiery darts of temptation.
   Observe, He calls them the arrows of the Almighty; for it is an
   instance of the power of God above that of any man that he can with his
   arrows reach the soul. He that made the soul can make his sword to
   approach to it. The poison or heat of these arrows is said to drink up
   his spirit, because it disturbed his reason, shook his resolution,
   exhausted his vigour, and threatened his life; and therefore his
   passionate expressions, though they could not be justified, might be
   excused. 2. Of what he feared. He saw himself charged by the terrors of
   God, as by an army set in battle-array, and surrounded by them. God, by
   his terrors, fought against him. As he had no comfort when he retired
   inward into his own bosom, so he had none when he looked upward towards
   Heaven. He that used to be encouraged with the consolations of God not
   only wanted those, but was amazed with the terrors of God.

   III. He reflects upon his friends for their severe censures of his
   complaints and their unskilful management of his case. 1. Their
   reproofs were causeless. He complained, it is true, now that he was in
   this affliction, but he never used to complain, as those do who are of
   a fretful unquiet spirit, when he was in prosperity: he did not bray
   when he had grass, nor low over his fodder, v. 5. But, now that he was
   utterly deprived of all his comforts, he must be a stock or a stone,
   and not have the sense of an ox or a wild ass, if he did not give some
   vent to his grief. He was forced to eat unsavoury meats, and was so
   poor that he had not a grain of salt wherewith to season them, nor to
   give a little taste to the white of an egg, which was now the choicest
   dish he had at his table, v. 6. Even that food which once he would have
   scorned to touch he was now glad of, and it was his sorrowful meat, v.
   7. Note, It is wisdom not to use ourselves or our children to be nice
   and dainty about meat and drink, because we know not how we or they may
   be reduced, nor how that which we now disdain may be made acceptable by
   necessity. 2. Their comforts were sapless and insipid; so some
   understand v. 6, 7. He complains he had nothing now offered to him for
   his relief that was proper for him, no cordial, nothing to revive and
   cheer his spirits; what they had afforded was in itself as tasteless as
   the white of an egg, and, when applied to him, as loathsome and
   burdensome as the most sorrowful meat. I am sorry he should say thus of
   what Eliphaz had excellently well said, ch. v. 8, &c. But peevish
   spirits are too apt thus to abuse their comforters.

   8 Oh that I might have my request; and that God would grant me the
   thing that I long for!   9 Even that it would please God to destroy me;
   that he would let loose his hand, and cut me off!   10 Then should I
   yet have comfort; yea, I would harden myself in sorrow: let him not
   spare; for I have not concealed the words of the Holy One.   11 What is
   my strength, that I should hope? and what is mine end, that I should
   prolong my life?   12 Is my strength the strength of stones? or is my
   flesh of brass?   13 Is not my help in me? and is wisdom driven quite
   from me?

   Ungoverned passion often grows more violent when it meets with some
   rebuke and check. The troubled sea rages most when it dashes against a
   rock. Job had been courting death, as that which would be the happy
   period of his miseries, ch. iii. For this Eliphaz had gravely reproved
   him, but he, instead of unsaying what he had said, says it here again
   with more vehemence than before; and it is as ill said as almost any
   thing we meet with in all his discourses, and is recorded for our
   admonition, not our imitation.

   I. He is still most passionately desirous to die, as if it were not
   possible that he should ever see good days again in this world, or
   that, by the exercise of grace and devotion, he might make even these
   days of affliction good days. He could see no end of his trouble but
   death, and had not patience to wait the time appointed for that. He has
   a request to make; there is a thing he longs for (v. 8); and what is
   that? One would think it should be, "That it would please God to
   deliver me, and restore me to my prosperity again;" no, That it would
   please God to destroy me, v. 9. "As once he let loose his hand to make
   me poor, and then to make me sick, let him loose it once more to put an
   end to my life. Let him give the fatal stroke; it shall be to me the
   coup de grace--the stroke of favour," as, in France, they call the last
   blow which dispatches those that are broken on the wheel. There was a
   time when destruction from the Almighty was a terror to Job (ch. xxxi.
   23), yet now he courts the destruction of the flesh, but in hopes that
   the spirit should be saved in the day of the Lord Jesus. Observe,
   Though Job was extremely desirous of death, and very angry at its
   delays, yet he did not offer to destroy himself, nor to take away his
   own life, only he begged that it would please God to destroy him.
   Seneca's morals, which recommend self-murder as the lawful redress of
   insupportable grievances, were not then known, nor will ever be
   entertained by any that have the least regard to the law of God and
   nature. How uneasy soever the soul's confinement in the body may be, it
   must by no means break prison, but wait for a fair discharge.

   II. He puts this desire into a prayer, that God would grant him this
   request, that it would please God to do this for him. It was his sin so
   passionately to desire the hastening of his own death, and offering up
   that desire to God made it no better; nay, what looked ill in his wish
   looked worse in his prayer, for we ought not to ask any thing of God
   but what we can ask in faith, and we cannot ask any thing in faith but
   what is agreeable to the will of God. Passionate prayers are the worst
   of passionate expressions, for we should lift up pure hands without
   wrath.

   III. He promises himself effectual relief, and the redress of all his
   grievances, by the stroke of death (v. 10): "Then should I yet have
   comfort, which now I have not, nor ever expect till then." See, 1. The
   vanity of human life; so uncertain a good is it that it often proves
   men's greatest burden and nothing is so desirable as to get clear of
   it. Let grace make us willing to part with it whenever God calls; for
   it may so happen that even sense may make us desirous to part with it
   before he calls. 2. The hope which the righteous have in their death.
   If Job had not had a good conscience, he could not have spoken with
   this assurance of comfort on the other side death, which turns the
   tables between the rich man and Lazarus. Now he is comforted, and thou
   art tormented.

   IV. He challenges death to do its worst. If he could not die without
   the dreadful prefaces of bitter pains and agonies, and strong
   convulsions, if he must be racked before he be executed, yet, in
   prospect of dying at last, he would make nothing of dying pangs: "I
   would harden myself in sorrow, would open my breast to receive death's
   darts, and not shrink from them. Let him not spare; I desire no
   mitigation of that pain which will put a happy period to all my pains.
   Rather than not die, let me die so as to feel myself die." These are
   passionate words, which might better have been spared. We should soften
   ourselves in sorrow, that we may receive the good impressions of it,
   and by the sadness of the countenance our hearts, being made tender,
   may be made better; but, if we harden ourselves, we provoke God to
   proceed in his controversy; for when he judgeth he will overcome. It is
   great presumption to dare the Almighty, and to say, Let him not spare;
   for are we stronger than he? 1 Cor. x. 22. We are much indebted to
   sparing mercy; it is bad indeed with us when we are weary of that. Let
   us rather say with David, O spare me a little.

   V. He grounds his comfort upon the testimony of his conscience for him
   that he had been faithful and firm to his profession of religion, and
   in some degree useful and serviceable to the glory of God in his
   generation: I have not concealed the words of the Holy One. Observe, 1.
   Job had the words of the Holy One committed to him. The people of God
   were at that time blessed with divine revelation. 2. It was his comfort
   that he had not concealed them, had not received the grace of God
   therein in vain. (1.) He had not kept them from himself, but had given
   them full scope to operate upon him, and in every thing to guide and
   govern him. He had not stifled his convictions, imprisoned the truth in
   unrighteousness, nor done any thing to hinder the digestion of this
   spiritual food and the operation of this spiritual physic. Let us never
   conceal God's word from ourselves, but always receive it in the light
   of it. (2.) He had not kept them to himself, but had been ready, on all
   occasions, to communicate his knowledge for the good of others, was
   never ashamed nor afraid to own the word of God to be his rule, nor
   remiss in his endeavours to bring others into an acquaintance with it.
   Note Those, and those only, may promise themselves comfort in death who
   are good, and do good, while they live.

   VI. He justifies himself, in this extreme desire of death, from the
   deplorable condition he was now in, v. 11, 12. Eliphaz, in the close of
   his discourse, had put him in hopes that he should yet see a good issue
   of his troubles; but poor Job puts these cordials away from him,
   refuses to be comforted, abandons himself to despair, and very
   ingeniously, yet perversely, argues against the encouragements that
   were given him. Disconsolate spirits will reason strangely against
   themselves. In answer to the pleasing prospects Eliphaz had flattered
   him with, he here intimates, 1. That he had no reason to expect any
   such thing: "What is my strength, that I should hope? You see how I am
   weakened and brought low, how unable I am to grapple with my
   distempers, and therefore what reason have I to hope that I should
   out-live them, and see better days? Is my strength the strength of
   stones? Are my muscles brass and my sinews steel? No, they are not, and
   therefore I cannot hold out always in this pain and misery, but must
   needs sink under the load. Had I strength to grapple with my distemper,
   I might hope to look through it; but, alas! I have not. The weakening
   of my strength in the way will certainly be the shortening of my days,"
   Ps. cii. 23. Note, All things considered, we have no reason to reckon
   upon the long continuance of life in this world. What is our strength?
   It is depending strength. We have no more strength than God gives us;
   for in him we live and move. It is decaying strength; we are daily
   spending the stock, and by degrees it will be exhausted. It is
   disproportionable to the encounters we may meet with; what is our
   strength to be depended upon, when two or three days' sickness will
   make us weak as water? Instead of expecting a long life, we have reason
   to wonder that we have lived hitherto and to feel that we are hastening
   off apace. 2. That he had no reason to desire any such thing: "What is
   my end, that I should desire to prolong my life? What comfort can I
   promise myself in life, comparable to the comfort I promise myself in
   death?" Note, Those who, through grace, are ready for another world,
   cannot see much to invite their stay in this world, or to make them
   fond of it. That, if it be God's will, we may do him more service and
   may get to be fitter and riper for heaven, is an end for which we may
   wish the prolonging of life, in subservience to our chief end; but,
   otherwise, what can we propose to ourselves in desiring to tarry here?
   The longer life is the more grievous will its burdens be (Eccl. xii.
   1), and the longer life is the less pleasant will be its delights, 2
   Sam. xix. 34, 35. We have already seen the best of this world, but we
   are not sure that we have seen the worst of it.

   VII. He obviates the suspicion of his being delirious (v. 13): Is not
   my help in me? that is, "Have I not the use of my reason, with which, I
   thank God, I can help myself, though you do not help me? Do you think
   wisdom is driven quite from me, and that I am gone distracted? No, I am
   not mad, most noble Eliphaz, but speak the words of truth and
   soberness." Note, Those who have grace in them, who have the evidence
   of it and have it in exercise, have wisdom in them, which will be their
   help in the worst of times. Sat lucis intus--They have light within.

   14 To him that is afflicted pity should be showed from his friend; but
   he forsaketh the fear of the Almighty.   15 My brethren have dealt
   deceitfully as a brook, and as the stream of brooks they pass away;
   16 Which are blackish by reason of the ice, and wherein the snow is
   hid:   17 What time they wax warm, they vanish: when it is hot, they
   are consumed out of their place.   18 The paths of their way are turned
   aside; they go to nothing, and perish.   19 The troops of Tema looked,
   the companies of Sheba waited for them.   20 They were confounded
   because they had hoped; they came thither, and were ashamed.   21 For
   now ye are nothing; ye see my casting down, and are afraid.

   Eliphaz had been very severe in his censures of Job; and his
   companions, though as yet they had said little, yet had intimated their
   concurrence with him. Their unkindness therein poor Job here complains
   of, as an aggravation of his calamity and a further excuse of his
   desire to die; for what satisfaction could he ever expect in this world
   when those that should have been his comforters thus proved his
   tormentors?

   I. He shows what reason he had to expect kindness from them. His
   expectation was grounded upon the common principles of humanity (v.
   14): "To him that is afflicted, and that is wasting and melting under
   his affliction, pity should be shown from his friend; and he that does
   not show that pity forsakes the fear of the Almighty." Note, 1.
   Compassion is a debt owing to those that are in affliction. The least
   which those that are at ease can do for those that are pained and in
   anguish is to pity them,--to manifest the sincerity of a tender concern
   for them, and to sympathize with them,--to take cognizance of their
   case, enquire into their grievances, hear their complaints, and mingle
   their tears with theirs,--to comfort them, and to do all they can to
   help and relieve them: this well becomes the members of the same body,
   who should feel for the grievances of their fellow-members, not knowing
   how soon the same may be their own. 2. Inhumanity is impiety and
   irreligion. He that withholds compassion from his friend forsakes the
   fear of the Almighty. So the Chaldee. How dwells the love of God in
   that man? 1 John iii. 17. Surely those have no fear of the rod of God
   upon themselves who have no compassion for those that feel the smart of
   it. See Jam. i. 27. 3. Troubles are the trials of friendship. When a
   man is afflicted he will see who are his friends indeed and who are but
   pretenders; for a brother is born for adversity, Prov. xvii. 17; xviii.
   24.

   II. He shows how wretchedly he was disappointed in his expectations
   from them (v. 15): "My brethren, who should have helped me, have dealt
   deceitfully as a brook." They came by appointment, with a great deal of
   ceremony, to mourn with him and to comfort him (ch. ii. 11); and some
   extraordinary things were expected from such wise, learned, knowing
   men, and Job's particular friends. None questioned but that the drift
   of their discourses would be to comfort Job with the remembrance of his
   former piety, the assurance of God's favour to him, and the prospect of
   a glorious issue; but, instead of this, they most barbarously fall upon
   him with their reproaches and censures, condemn him as a hypocrite,
   insult over his calamities, and pour vinegar, instead of oil, into his
   wounds, and thus they deal deceitfully with him. Note, It is fraud and
   deceit not only to violate our engagements to our friends, but to
   frustrate their just expectations from us, especially the expectations
   we have raised. Note, further, It is our wisdom to cease from man. We
   cannot expect too little from the creature nor too much from the
   Creator. It is no new thing even for brethren to deal deceitfully (Jer.
   ix. 4, 5; Mic. vii. 5); let us therefore put our confidence in the rock
   of ages, not in broken reeds-in the fountain of life, not in broken
   cisterns. God will out-do our hopes as much as men come short of them.
   This disappointment which Job met with he here illustrates by the
   failing of brooks in summer.

   1. The similitude is very elegant, v. 15-20. (1.) Their pretensions are
   fitly compared to the great show which the brooks make when they are
   swollen with the waters of a land flood, by the melting of the ice and
   snow, which make them blackish or muddy, v. 16. (2.) His expectations
   from them, which their coming so solemnly to comfort him had raised, he
   compares to the expectation which the weary thirsty travellers have of
   finding water in the summer where they have often seen it in great
   abundance in the winter, v. 19. The troops of Tema and Sheba, the
   caravans of the merchants of those countries, whose road lay through
   the deserts of Arabia, looked and waited for supply of water from those
   brooks. "Hard by here," says one, "A little further," says another,
   "when I last travelled this way, there was water enough; we shall have
   that to refresh us." Where we have met with relief or comfort we are
   apt to expect it again; and yet it does not follow; for, (3.) The
   disappointment of his expectation is here compared to the confusion
   which seizes the poor travellers when they find heaps of sand where
   they expected floods of water. In the winter, when they were not
   thirsty, there was water enough. Every one will applaud and admire
   those that are full and in prosperity. But in the heat of summer, when
   they needed water, then it failed them; it was consumed (v. 17); it was
   turned aside, v. 18. When those who are rich and high are sunk and
   impoverished, and stand in need of comfort, then those who before
   gathered about them stand aloof from them, those who before commended
   them are forward to run them down. Thus those who raise their
   expectations high from the creature will find it fail them when it
   should help them; whereas those who make God their confidence have help
   in the time of need, Heb. iv. 16. Those who make gold their hope will
   sooner or later be ashamed of it, and of their confidence in it (Ezek.
   vii. 19); and the greater their confidence was the greater their shame
   will be: They were confounded because they had hoped, v. 20. We prepare
   confusion for ourselves by our vain hopes: the reeds break under us
   because we lean upon them. If we build a house upon the sand, we shall
   certainly be confounded, for it will fall in the storm, and we must
   thank ourselves for being such fools as to expect it would stand. We
   are not deceived unless we deceive ourselves.

   2. The application is very close (v. 21): For now you are nothing. They
   seemed to be somewhat, but in conference they added nothing to him.
   Allude to Gal. ii. 6. He was never the wiser, never the better, for the
   visit they made him. Note, Whatever complacency we may take, or
   whatever confidence we may put, in creatures, how great soever they may
   seem and how dear soever they may be to us, one time or other we shall
   say of them, Now you are nothing. When Job was in prosperity his
   friends were something to him, he took complacency in them and their
   society; but "Now you are nothing, now I can find no comfort but in
   God." It were well for us if we had always such convictions of the
   vanity of the creature, and its insufficiency to make us happy, as we
   have sometimes had, or shall have on a sick-bed, a death-bed, or in
   trouble of conscience: "Now you are nothing. You are not what you have
   been, what you should be, what you pretend to be, what I thought you
   would have been; for you see my casting down and are afraid. When you
   saw me in my elevation you caressed me; but now that you see me in my
   dejection you are shy of me, are afraid of showing yourselves kind,
   lest I should thereby be emboldened to beg something of you, or to
   borrow" (compare v. 22); "you are afraid lest, if you own me, you
   should be obliged to keep me." Perhaps they were afraid of catching his
   distemper or of coming within smell of the noisomeness of it. It is not
   good, either out of pride or niceness, for love of our purses or of our
   bodies, to be shy of those who are in distress and afraid of coming
   near them. Their case may soon be our own.

   22 Did I say, Bring unto me? or, Give a reward for me of your
   substance?   23 Or, Deliver me from the enemy's hand? or, Redeem me
   from the hand of the mighty?   24 Teach me, and I will hold my tongue:
   and cause me to understand wherein I have erred.   25 How forcible are
   right words! but what doth your arguing reprove?   26 Do ye imagine to
   reprove words, and the speeches of one that is desperate, which are as
   wind?   27 Yea, ye overwhelm the fatherless, and ye dig a pit for your
   friend.   28 Now therefore be content, look upon me; for it is evident
   unto you if I lie.   29 Return, I pray you, let it not be iniquity;
   yea, return again, my righteousness is in it.   30 Is there iniquity in
   my tongue? cannot my taste discern perverse things?

   Poor Job goes on here to upbraid his friends with their unkindness and
   the hard usage they gave him. He here appeals to themselves concerning
   several things which tended both to justify him and to condemn them. If
   they would but think impartially, and speak as they thought, they could
   not but own,

   I. That, though he was necessitous, yet he was not craving, nor
   burdensome to his friends. Those that are so, whose troubles serve them
   to beg by, are commonly less pitied than the silent poor. Job would be
   glad to see his friends, but he did not say, Bring unto me (v. 22), or,
   Deliver me, v. 23. He did not desire to put them to any expense, did
   not urge his friends either, 1. To make a collection for him, to set
   him up again in the world. Though he could plead that his losses came
   upon him by the hand of God and not by any fault or folly of his
   own,--that he was utterly ruined and impoverished,--that he had lived
   in good condition, and that when he had wherewithal he was charitable
   and ready to help those that were in distress,--that his friends were
   rich, and able to help him, yet he did not say, Give me of your
   substance. Note, A good man, when troubled himself, is afraid of being
   troublesome to his friends. Or, 2. To raise the country for him, to
   help him to recover his cattle out of the hands of the Sabeans and
   Chaldeans, or to make reprisals upon them: "Did I send for you to
   deliver me out of the hand of the mighty? No, I never expected you
   should either expose yourselves to any danger or put yourselves to any
   charge upon my account. I will rather sit down content under my
   affliction, and make the best of it, than sponge upon my friends." St.
   Paul worked with his hands, that he might not be burdensome to any.
   Job's not asking their help did not excuse them from offering it when
   he needed it and it was in the power of their hands to give it; but it
   much aggravated their unkindness when he desired no more from them than
   a good look, and a good word, and yet could not obtain them. It often
   happens that from man, even when we expect little, we have less, but
   from God, even when we expect much, we have more, Eph. iii. 20.

   II. That, though he differed in opinion from them, yet he was not
   obstinate, but ready to yield to conviction, and to strike sail to
   truth as soon as ever it was made to appear to him that he was in an
   error (v. 24, 25): "If, instead of invidious reflections and
   uncharitable insinuations, you will give me plain instructions and
   solid arguments, which shall carry their own evidence along with them,
   I am ready to acknowledge my error and own myself in a fault: Teach me,
   and I will hold my tongue; for I have often found, with pleasure and
   wonder, how forcible right words are. But the method you take will
   never make proselytes: What doth your arguing reprove? Your hypothesis
   is false, your surmises are groundless, your management is weak, and
   your application peevish and uncharitable." Note, 1. Fair reasoning has
   a commanding power, and it is a wonder if men are not conquered by it;
   but railing and foul language are impotent and foolish, and it is no
   wonder if men are exasperated and hardened by them. 2. It is the
   undoubted character of every honest man that he is truly desirous to
   have his mistakes rectified, and to be made to understand wherein he
   has erred; and he will acknowledge that right words, when they appear
   to him to be so, though contrary to his former sentiments, are both
   forcible and acceptable.

   III. That, though he had been indeed in a fault, yet they ought not to
   have given him such hard usage (v. 26, 27): "Do you imagine, or
   contrive with a great deal of art" (for so the word signifies), "to
   reprove words, some passionate expressions of mine in this desperate
   condition, as if they were certain indications of reigning impiety and
   atheism? A little candour and charity would have served to excuse them,
   and to put a better construction upon them. Shall a man's spiritual
   state be judged of by some rash and hasty words, which a surprising
   trouble extorts from him? Is it fair, is it kind, is it just, to
   criticize in such a case? Would you yourselves be served thus?" Two
   things aggravated their unkind treatment of him:--1. That they took
   advantage of his weakness and the helpless condition he was in: You
   overwhelm the fatherless, a proverbial expression, denoting that which
   is most barbarous and inhuman. "The fatherless cannot secure themselves
   from insults, which emboldens men of base and sordid spirits to insult
   them and trample upon them; and you do so by me." Job, being a
   childless father, thought himself as much exposed to injury as a
   fatherless child (Ps. cxxvii. 5) and had reason to be offended with
   those who therefore triumphed over him. Let those who overwhelm and
   overpower such as upon any account may be looked upon as fatherless
   know that therein they not only put off the compassions of man, but
   fight against the compassions of God, who is, and will be, a Father of
   the fatherless and a helper of the helpless. 2. That they made a
   pretence of kindness: "You dig a pit for your friend; not only you are
   unkind to me, who am your friend, but, under colour of friendship, you
   ensnare me." When they came to see and sit with him he thought he might
   speak his mind freely to them, and that the more bitter his complaints
   to them were the more they would endeavour to comfort him. This made
   him take a greater liberty than otherwise he would have done. David,
   though he smothered his resentments when the wicked were before him,
   would probably have given vent to them if none had been by but friends,
   Ps. xxxix. 1. But this freedom of speech, which their professions of
   concern for him made him use, had exposed him to their censures, and so
   they might be said to dig a pit for him. Thus, when our hearts are hot
   within us, what is ill done we are apt to misrepresent as if done
   designedly.

   IV. That, though he had let fall some passionate expressions, yet in
   the main he was in the right, and that his afflictions, though very
   extraordinary, did not prove him to be a hypocrite or a wicked man. His
   righteousness he holds fast, and will not let it go. For the evincing
   of it he here appeals, 1. To what they saw in him (v. 28): "Be content,
   and look upon me; what do you see in me that bespeaks me either a
   madman or a wicked man? Nay, look in my face, and you may discern there
   the indications of a patient and submissive spirit, for all this. Let
   the show of my countenance witness for me that, though I have cursed my
   day, I do not curse my God." Or rather, "Look upon my ulcers and sore
   boils, and by them it will be evident to you that I do not lie," that
   is, "that I do not complain without cause. Let your own eyes convince
   you that my condition is very sad, and that I do not quarrel with God
   by making it worse than it is." 2. To what they heard from him, v. 30.
   "You hear what I have to say: Is there iniquity in my tongue? that
   iniquity that you charge me with? Have I blasphemed God or renounced
   him? Are not my present arguings right? Do not you perceive, by what I
   say, that I can discern perverse things? I can discover your fallacies
   and mistakes, and, if I were myself in an error, I could perceive it.
   Whatever you think of me, I know what I say." 3. To their own second
   and sober thoughts (v. 29): "Return, I pray you, consider the thing
   over again without prejudice and partiality, and let not the result be
   iniquity, let it not be an unrighteous sentence; and you will find my
   righteousness is in it," that is, "I am in the right in this matter;
   and, though I cannot keep my temper as I should, I keep my integrity,
   and have not said, nor done, nor suffered, any thing which will prove
   me other than an honest man." A just cause desires nothing more than a
   just hearing, and if need be a re-hearing.
     __________________________________________________________________

J O B

  CHAP. VII.

   Job, in this chapter, goes on to express the bitter sense he had of his
   calamities and to justify himself in his desire of death. I. He
   complains to himself and his friends of his troubles, and the constant
   agitation he was in, ver. 1-6. II. He turns to God, and expostulates
   with him (ver. 7, to the end), in which, 1. He pleads the final period
   which death puts to our present state, ver. 7-10. 2. He passionately
   complains of the miserable condition he was now in, ver. 11-16. 3. He
   wonders that God will thus contend with him, and begs for the pardon of
   his sins and a speedy release out of his miseries, ver. 17-21. It is
   hard to methodize the speeches of one who owned himself almost
   desperate, ch. vi. 26.

Job's Reply to Eliphaz. (b. c. 1520.)

   1 Is there not an appointed time to man upon earth? are not his days
   also like the days of a hireling?   2 As a servant earnestly desireth
   the shadow, and as an hireling looketh for the reward of his work:   3
   So am I made to possess months of vanity, and wearisome nights are
   appointed to me.   4 When I lie down, I say, When shall I arise, and
   the night be gone? and I am full of tossings to and fro unto the
   dawning of the day.   5 My flesh is clothed with worms and clods of
   dust; my skin is broken, and become loathsome.   6 My days are swifter
   than a weaver's shuttle, and are spent without hope.

   Job is here excusing what he could not justify, even his inordinate
   desire of death. Why should he not wish for the termination of life,
   which would be the termination of his miseries? To enforce this reason
   he argues,

   I. From the general condition of man upon earth (v. 1): "He is of few
   days, and full of trouble. Every man must die shortly, and every man
   has some reason (more or less) to desire to die shortly; and therefore
   why should you impute it to me as so heinous a crime that I wish to die
   shortly?" Or thus: "Pray mistake not my desires of death, as if I
   thought the time appointed of God could be anticipated: no, I know very
   well that that is fixed; only in such language as this I take the
   liberty to express my present uneasiness: Is there not an appointed
   time (a warfare, so the word is) to man upon earth? and are not his
   days here like the days of a hireling?" Observe, 1. Man's present
   place. He is upon earth, which God has given to the children of men,
   Ps. cxv. 16. This bespeaks man's meanness and inferiority. How much
   below the inhabitants of yonder elevated and refined regions is he
   situated! It also bespeaks God's mercy to him. He is yet upon the
   earth, not under it; on earth, not in hell. Our time on earth is
   limited and short, according to the narrow bounds of this earth; but
   heaven cannot be measured, nor the days of heaven numbered. 2. His
   continuance in that place. Is there not a time appointed for his abode
   here? Yes, certainly there is, and it is easy to say by whom the
   appointment is made, even by him that made us and set us here. We are
   not to be on this earth always, nor long, but for a certain time, which
   is determined by him in whose hand our times are. We are not to think
   that we are governed by the blind fortune of the Epicureans, but by the
   wise, holy, and sovereign counsel of God. 3. His condition during that
   continuance. Man's life is a warfare, and as the days of a hireling. We
   are every one of us to look upon ourselves in this world, (1.) As
   soldiers, exposed to hardship and in the midst of enemies; we must
   serve and be under command; and, when our warfare is accomplished, we
   must be disbanded, dismissed with either shame or honour, according to
   what we have done in the body. (2.) As day-labourers, that have the
   work of the day to do in its day and must make up their account at
   night.

   II. From his own condition at this time. He had as much reason, he
   thought, to wish for death, as a poor servant or hireling that is tired
   with his work has to wish for the shadows of the evening, when he shall
   receive his penny and go to rest, v. 2. The darkness of the night is as
   welcome to the labourer as the light of the morning is to the watchman,
   Ps. cxxx. 6. The God of nature has provided for the repose of
   labourers, and no wonder that they desire it. The sleep of the
   labouring man is sweet, Eccl. v. 12. No pleasure more grateful, more
   relishing, to the luxurious than rest to the laborious; nor can any
   rich man take so much satisfaction in the return of his rent-days as
   the hireling in his day's wages. The comparison is plain, the
   application is concise and somewhat obscure, but we must supply a word
   or two, and then it is easy: exactness of language is not to be
   expected from one in Job's condition. "As a servant earnestly desires
   the shadow, so and for the same reason I earnestly desire death; for I
   am made to possess, &c." Hear his complaint.

   1. His days were useless, and had been so a great while. He was wholly
   taken off from business, and utterly unfit for it. Every day was a
   burden to him, because he was in no capacity of doing good, or of
   spending it to any purpose. Et vitæ partem non attigit ullam--He could
   not fill up his time with any thing that would turn to account. This he
   calls possessing months of vanity, v. 3. It very much increases the
   affliction of sickness and age, to a good man, that he is thereby
   forced from his usefulness. He insists not so much upon it that they
   are days in which he has no pleasure as that they are days in which he
   does not good; on that account they are months of vanity. But when we
   are disabled to work for God, if we will but sit still quietly for him,
   it is all one; we shall be accepted.

   2. His nights were restless, v. 3, 4. The night relieves the toil and
   fatigue of the day, not only to the labourers, but to the sufferers: if
   a sick man can but get a little sleep in the night, it helps nature,
   and it is hoped that he will do well, John xi. 12. However, be the
   trouble what it will, sleep gives some intermission to the cares, and
   pains, and griefs, that afflict us; it is the parenthesis of our
   sorrows. But poor Job could not gain this relief. (1.) His nights were
   wearisome, and, instead of taking any rest, he did but tire himself
   more with tossing to and fro until morning. Those that are in great
   uneasiness, through pain of body or anguish of mind, think by changing
   sides, changing places, changing postures, to get some ease; but, while
   the cause is the same within, it is all to no purpose; it is but a
   resemblance of a fretful discontented spirit, that is ever shifting,
   but never easy. This made him dread the night as much as the servant
   desires it, and, when he lay down, to say, When will the night be gone?
   (2.) These wearisome nights were appointed to him. God, who determines
   the times before appointed, had allotted him such nights as these.
   Whatever is at any time grievous to us, it is good to see it appointed
   for us, that we may acquiesce in the event, not only as unavoidable
   because appointed, but as therefore designed for some holy end. When we
   have comfortable nights we must see them also appointed to us and be
   thankful for them; many better than we have wearisome nights.

   3. His body was noisome, v. 5. His sores bred worms, the scabs were
   like clods of dust, and his skin was broken; so evil was the disease
   which cleaved fast to him. See what vile bodies we have, and what
   little reason we have to pamper them or be proud of them; they have in
   themselves the principles of their own corruption: as fond as we are of
   them now, the time may come when we may loathe them and long to get rid
   of them.

   4. His life was hastening apace towards a period, v. 6. He thought he
   had no reason to expect a long life, for he found himself declining
   fast (v. 6): My days are swifter than a weaver's shuttle, that is, "My
   time is now but short, and there are but a few sands more in my glass,
   which will speedily run out." Natural motions are more swift near the
   centre. Job thought his days ran swiftly because he thought he should
   soon be at his journey's end; he looked upon them as good as spent
   already, and he was therefore without hope of being restored to his
   former prosperity. It is applicable to man's life in general. Our days
   are like a weaver's shuttle, thrown from one side of the web to the
   other in the twinkling of an eye, and then back again, to and fro,
   until at length it is quite exhausted of the thread it carried, and
   then we cut off, like a weaver, our life, Isa. xxxviii. 12. Time
   hastens on apace; the motion of it cannot be stopped, and, when it is
   past, it cannot be recalled. While we are living, as we are sowing
   (Gal. vi. 8), so we are weaving. Every day, like the shuttle, leaves a
   thread behind it. Many weave the spider's web, which will fail them,
   ch. viii. 14. If we are weaving to ourselves holy garments and robes of
   righteousness, we shall have the benefit of them when our work comes to
   be reviewed and every man shall reap as he sowed and wear as he wove.

   7 O remember that my life is wind: mine eye shall no more see good.   8
   The eye of him that hath seen me shall see me no more: thine eyes are
   upon me, and I am not.   9 As the cloud is consumed and vanisheth away:
   so he that goeth down to the grave shall come up no more.   10 He shall
   return no more to his house, neither shall his place know him any more.
     11 Therefore I will not refrain my mouth; I will speak in the anguish
   of my spirit; I will complain in the bitterness of my soul.   12 Am I a
   sea, or a whale, that thou settest a watch over me?   13 When I say, My
   bed shall comfort me, my couch shall ease my complaint;   14 Then thou
   scarest me with dreams, and terrifiest me through visions:   15 So that
   my soul chooseth strangling, and death rather than my life.   16 I
   loathe it; I would not live alway: let me alone; for my days are
   vanity.

   Job, observing perhaps that his friends, though they would not
   interrupt him in his discourse, yet began to grow weary, and not to
   heed much what he said, here turns to God, and speaks to him. If men
   will not hear us, God will; if men cannot help us, he can; for his arm
   is not shortened, neither is his ear heavy. Yet we must not go to
   school to Job here to learn how to speak to God; for, it must be
   confessed, there is a great mixture of passion and corruption in what
   he here says. But, if God be not extreme to mark what his people say
   amiss, let us also make the best of it. Job is here begging of God
   either to ease him or to end him. He here represents himself to God,

   I. As a dying man, surely and speedily dying. It is good for us, when
   we are sick, to think and speak of death, for sickness is sent on
   purpose to put us in mind of it; and, if we be duly mindful of it
   ourselves, we may in faith put God in mind of it, as Job does here (v.
   7): O remember that my life is wind. He recommends himself to God as an
   object of his pity and compassion, with this consideration, that he was
   a very weak frail creature, his abode in this world short and
   uncertain, his removal out of it sure and speedy, and his return to it
   again impossible and never to be expected--that his life was wind, as
   the lives of all men are, noisy perhaps and blustering, like the wind,
   but vain and empty, soon gone, and, when gone, past recall. God had
   compassion on Israel, remembering that they were but flesh, a wind that
   passeth away and cometh not again, Ps. lxxviii. 38, 39. Observe,

   1. The pious reflections Job makes upon his own life and death. Such
   plain truths as these concerning the shortness and vanity of life, the
   unavoidableness and irrecoverableness of death, then do us good when we
   think and speak of them with application to ourselves. Let us consider
   then, (1.) That we must shortly take our leave of all the things that
   are seen, that are temporal. The eye of the body must be closed, and
   shall no more see good, the good which most men set their hearts upon;
   for their cry is, Who will make us to see good? Ps. iv. 6. If we be
   such fools as to place our happiness in visible good things, what will
   become of us when they shall be for ever hidden from our eyes, and we
   shall no more see good? Let us therefore live by that faith which is
   the substance and evidence of things not seen. (2.) That we must then
   remove to an invisible world: The eye of him that hath here seen me
   shall see me no more there. It is hades--an unseen state, v. 8. Death
   removes our lovers and friends into darkness (Ps. lxxxviii. 18), and
   will shortly remove us out of their sight; when we go hence we shall be
   seen no more (Ps. xxxix. 13), but go to converse with the things that
   are not seen, that are eternal. (3.) That God can easily, and in a
   moment, put an end to our lives, and send us to another world (v. 8):
   "Thy eyes are upon me and I am not; thou canst look me into eternity,
   frown me into the grave, when thou pleasest."


   Shouldst thou, displeased, give me a frowning look,

   I sink, I die, as if with lightning struck.

   Sir R. Blackmore.

   He takes away our breath, and we die; nay, he but looks on the earth
   and it trembles, Ps. xiv. 29, 30. (4.) That, when we are once removed
   to another world, we must never return to this. There is constant
   passing from this world to the other, but vestigia nulla
   retrorsum--there is no repassing. "Therefore, Lord, kindly ease me by
   death, for that will be a perpetual ease. I shall return no more to the
   calamities of this life." When we are dead we are gone, to return no
   more, [1.] From our house under ground (v. 9): He that goeth down to
   the grave shall come up no more until the general resurrection, shall
   come up no more to his place in this world. Dying is work that is to be
   done but once, and therefore it had need be well done: an error there
   is past retrieve. This is illustrated by the blotting out and
   scattering of a cloud. It is consumed and vanisheth away, is resolved
   into air and never knits again. Other clouds arise, but the same cloud
   never returns: so a new generation of the children of men is raised up,
   but the former generation is quite consumed and vanishes away. When we
   see a cloud which looks great, as if it would eclipse the sun and drawn
   the earth, of a sudden dispersed and disappearing, let us say, "Just
   such a thing is the life of man; it is a vapour that appears for a
   little while and then vanishes away." [2.] To return no more to our
   house above ground (v. 10): He shall return no more to his house, to
   the possession and enjoyment of it, to the business and delights of it.
   Others will take possession, and keep it till they also resign to
   another generation. The rich man in hell desired that Lazarus might be
   sent to his house, knowing it was to no purpose to ask that he might
   have leave to go himself. Glorified saints shall return no more to the
   cares, and burdens, and sorrows of their house; nor damned sinners to
   the gaieties and pleasures of their house. Their place shall no more
   know them, no more own them, have no more acquaintance with them, nor
   be any more under their influence. It concerns us to secure a better
   place when we die, for this will no more own us.

   2. The passionate inference he draws from it. From these premises he
   might have drawn a better conclusion that this (v. 11): Therefore I
   will not refrain my mouth; I will speak; I will complain. Holy David,
   when he had been meditating on the frailty of human life, made a
   contrary use of it (Ps. xxxix. 9, I was dumb, and opened not my mouth);
   but Job, finding himself near expiring, hastens as much to make his
   complaint as if he had been to make his last will and testament or as
   if he could not die in peace until he had given vent to his passion.
   When we have but a few breaths to draw we should spend them in the holy
   gracious breathings of faith and prayer, not in the noisome noxious
   breathings of sin and corruption. Better die praying and praising than
   die complaining and quarrelling.

   II. As a distempered man, sorely and grievously distempered both in
   body and mind. In this part of his representation is he is very
   peevish, as if God dealt hardly with him and laid upon him more than
   was meet: "Am I a sea, or a whale (v. 12), a raging sea, that must be
   kept within bounds, to check its proud waves, or an unruly whale, that
   must be restrained by force from devouring all the fishes of the sea?
   Am I so strong that there needs so much ado to hold me? so boisterous
   that no less than all these mighty bonds of affliction will serve to
   tame me and keep me within compass?" We are very apt, when we are in
   affliction, to complain of God and his providence, as if he laid more
   restraints upon us that there is occasion for; whereas we are never in
   heaviness but when there is need, nor more than the necessity demands.
   1. He complains that he could not rest in his bed, v. 13, 14. There we
   promise ourselves some repose, when we are fatigued with labour, pain,
   or traveling: "My bed shall comfort me, and my couch shall ease my
   complaint. Sleep will for a time give me some relief;" it usually does
   so; it is appointed for that end; many a time it has eased us, and we
   have awaked refreshed, and with new vigour. When it is so we have great
   reason to be thankful; but it was not so with poor Job: his bed,
   instead of comforting him, terrified him; and his couch, instead of
   easing his complaint, added to it; for if he dropped asleep, he was
   disturbed with frightful dreams, and when those awaked him still he was
   haunted with dreadful apparitions. This was it that made the night so
   unwelcome and wearisome to him as it was (v. 4): When shall I arise?
   Note, God can, when he pleases, meet us with terror even where we
   promise ourselves ease and repose; nay, he can make us a terror to
   ourselves, and, as we have often contracted guilt by the rovings of an
   unsanctified fancy, he can likewise, by the power of our own
   imagination, create us much grief, and so make that our punishment
   which has often been our sin. In Job's dreams, though they might partly
   arise from his distemper (in fevers, or small pox, when the body is all
   over sore, it is common for the sleep to be unquiet), yet we have
   reason to think Satan had a hand, for he delights to terrify those whom
   it is out of his reach to destroy; but Job looked up to God, who
   permitted Satan to do this (thou scarest me), and mistook Satan's
   representations for the terror of God setting themselves in array
   against him. We have reason to pray to God that our dreams may neither
   defile nor disquiet us, neither tempt us to sin nor torment us with
   fear, that he who keeps Israel, and neither slumbers nor sleeps, may
   keep us when we slumber and sleep, that the devil may not then do us a
   mischief, either as an insinuating serpent or as a roaring lion, and to
   bless God if we lie down and our sleep is sweet and we are not thus
   scared. 2. He covets to rest in his grave, that bed where there are no
   tossings to and fro, nor any frightful dreams, v. 15, 16. (1.) He was
   sick of life, and hated the thoughts of it: "I loathe it; I have had
   enough of it. I would not live always, not only not live always in this
   condition, in pain and misery, but not live always in the most easy and
   prosperous condition, to be continually in danger of being thus
   reduced. My days are vanity at the best, empty of solid comfort,
   exposed to real griefs; and I would not be for ever tied to such
   uncertainty." Note, A good man would not (if he might) live always in
   this world, no, not though it smile upon him, because it is a world of
   sin and temptation and he has a better world in prospect. (2.) He was
   fond of death, and pleased himself with the thoughts of it: his soul
   (his judgment, he thought, but really it was his passion) chose
   strangling and death rather than life; any death rather than such a
   life as this. Doubtless this was Job's infirmity; for though a good man
   would not wish to live always in this world, and would choose
   strangling and death rather than sin, as the martyrs did, yet he will
   be content to live as long as pleases God, not choose death rather than
   life, because life is our opportunity of glorifying God and getting
   ready for heaven.

   17 What is man, that thou shouldest magnify him? and that thou
   shouldest set thine heart upon him?   18 And that thou shouldest visit
   him every morning, and try him every moment?   19 How long wilt thou
   not depart from me, nor let me alone till I swallow down my spittle?
   20 I have sinned; what shall I do unto thee, O thou preserver of men?
   why hast thou set me as a mark against thee, so that I am a burden to
   myself?   21 And why dost thou not pardon my transgression, and take
   away mine iniquity? for now shall I sleep in the dust; and thou shalt
   seek me in the morning, but I shall not be.

   Job here reasons with God,

   I. Concerning his dealings with man in general (v. 17, 18): What is
   man, that thou shouldst magnify him? This may be looked upon either, 1.
   As a passionate reflection upon the proceedings of divine justice; as
   if the great God did diminish and disparage himself in contending with
   man. "Great men think it below them to take cognizance of those who are
   much their inferiors so far as to reprove and correct their follies and
   indecencies; why then does God magnify man, by visiting him, and trying
   him, and making so much ado about him? Why will he thus pour all his
   forces upon one that is such an unequal match for him? Why will he
   visit him with afflictions, which, like a quotidian ague, return as
   duly and constantly as the morning light, and try, every moment, what
   he can bear?" We mistake God, and the nature of his providence, if we
   think it any lessening to him to take notice of the meanest of his
   creatures. Or, 2. As a pious admiration of the condescensions of divine
   grace, like that, Ps. viii. 4; cxliv. 3. He owns God's favour to man in
   general, even when he complains of his own particular troubles. "What
   is man, miserable man, a poor, mean, weak creature, that thou, the
   great and glorious God, shouldst deal with him as thou dost? What is
   man," (1.) "That thou shouldst put such honour upon him, shouldst
   magnify him, by taking him into covenant and communion with thyself?"
   (2.) "That thou shouldst concern thyself so much about him, shouldst
   set thy heart upon him, as dear to thee, and one that thou hast a
   kindness for?" (3.) "That thou shouldst visit him with thy compassions
   every morning, as we daily visit a particular friend, or as the
   physician visits his patients every morning to help them?" (4.) "That
   thou shouldst try him, shouldst feel his pulse and observe his looks,
   every moment, as in care about him and jealous over him?" That such a
   worm of the earth as man is should be the darling and favourite of
   heaven is what we have reason for ever to admire.

   II. Concerning his dealings with him in particular. Observe,

   1. The complaint he makes of his afflictions, which he here aggravates,
   and (as we are all too apt to do) makes the worst of, in three
   expressions:--(1.) That he was the butt to God's arrows: "Thou hast set
   me as a mark against thee," v. 20. "My case is singular, and none is
   shot at as I am." (2.) That he was a burden to himself, ready to sink
   under the load of his own life. How much delight soever we take in
   ourselves God can, when he pleases, make us burdens to ourselves. What
   comfort can we take in ourselves if God appear against us as an enemy
   and we have not comfort in him. (3.) That he had no intermission of his
   griefs (v. 19): "How long will it be ere thou cause thy rod to depart
   from me, or abate the rigour of the correction, at least for so long as
   that I may swallow down my spittle?" It should seem, Job's distemper
   lay much in his throat, and almost choked him, so that he could not
   swallow his spittle. He complains (ch. xxx. 18) that it bound him about
   like the collar of his coat. "Lord," says he, "wilt not thou give me
   some respite, some breathing time?" ch. ix. 18.

   2. The concern he is in about his sins. The best men have sin to
   complain of, and the better they are the more they will complain of it.
   (1.) He ingenuously owns himself guilty before God: I have sinned. God
   had said of him that he was a perfect and an upright man; yet he says
   of himself, I have sinned. Those may be upright who yet are not
   sinless; and those who are sincerely penitent are accepted, through a
   Mediator, as evangelically perfect. Job maintained, against his
   friends, that he was not a hypocrite, not a wicked man; and yet he
   owned to his God that he had sinned. If we have been kept from gross
   acts of sin, it does not therefore follow that we are innocent. The
   best must acknowledge, before God, that they have sinned. His calling
   God the observer, or preserver, of men, may be looked upon as designed
   for an aggravation of his sin: "Though God has had his eye upon me, his
   eye upon me for good, yet I have sinned against him." When we are in
   affliction it is seasonable to confess sin, as the procuring cause of
   our affliction. Penitent confessions would drown and silence passionate
   complaints. (2.) He seriously enquires how he may make his peace with
   God: "What shall I do unto thee, having done so much against thee?" Are
   we convinced that we have sinned, and are we brought to own it? We
   cannot but conclude that something must be done to prevent the fatal
   consequences of it. The matter must not rest as it is, but some course
   must be taken to undo what has been ill done. And, if we are truly
   sensible of the danger we have run ourselves into, we shall be willing
   to do any thing, to take a pardon upon any terms; and therefore shall
   be inquisitive as to what we shall do (Mic. vi. 6, 7), what we shall do
   to God, not to satisfy the demands of his justice (that is done only by
   the Mediator), but to qualify ourselves for the tokens of his favour,
   according to the tenour of the gospel-covenant. In making this enquiry
   it is good to eye God as the preserver or Saviour of men, not their
   destroyer. In our repentance we must keep up good thoughts of God, as
   one that delights not in the ruin of his creatures, but would rather
   they should return and live. "Thou art the Saviour of men; be my
   Saviour, for I cast myself upon thy mercy." (3.) He earnestly begs for
   the forgiveness of his sins, v. 21. The heat of his spirit, as, on the
   one hand, it made his complaints the more bitter, so, on the other
   hand, it made his prayers the more lively and importunate; as here:
   "Why dost thou not pardon my transgression? Art thou not a God of
   infinite mercy, that art ready to forgive? Hast not thou wrought
   repentance in me? Why then dost thou not give me the pardon of my sin,
   and make me to hear the voice of that joy and gladness?" Surely he
   means more than barely the removing of his outward trouble, and is
   herein earnest for the return of God's favour, which he complained of
   the want of, ch. vi. 4. "Lord, pardon my sins, and give me the comfort
   of that pardon, and then I can easily bear my afflictions," Matt. ix.
   2; Isa. xxxiii. 24. When the mercy of God pardons the transgression
   that is committed by us the grace of God takes away the iniquity that
   reigns in us. Wherever God removes the guilt of sin he breaks the power
   of sin. (4.) To enforce his prayer for pardon he pleads the prospect he
   had of dying quickly: For now shall I sleep in the dust. Death will lay
   us in the dust, will lay us to sleep there, and perhaps presently, now
   in a little time. Job had been complaining of restless nights, and that
   sleep departed from his eyes (v. 3, 4, 13, 14); but those who cannot
   sleep on a bed of down will shortly sleep in a bed of dust, and not be
   scared with dreams nor tossed to and fro: "Thou shalt seek me in the
   morning, to show me favour, but I shall not be; it will be too late
   then. If my sins be not pardoned while I live, I am lost and undone for
   ever." Note, The consideration of this, that we must shortly die, and
   perhaps may die suddenly, should make us all very solicitous to get our
   sins pardoned and our iniquity taken away.
     __________________________________________________________________

J O B

  CHAP. VIII.

   Job's friends are like Job's messengers: the latter followed one
   another close with evil tidings, the former followed him with harsh
   censures: both, unawares, served Satan's design; these to drive him
   from his integrity, those to drive him from the comfort of it. Eliphaz
   did not reply to what Job had said in answer to him, but left it to
   Bildad, whom he knew to be of the same mind with himself in this
   affair. Those are not the wisest of the company, but the weakest
   rather, who covet to have all the talk. Let others speak in their turn,
   and let the first keep silence, 1 Cor. xiv. 30, 31. Eliphaz had
   undertaken to show that because Job was sorely afflicted he was
   certainly a wicked man. Bildad is much of the same mind, and will
   conclude Job a wicked man unless God do speedily appear for his relief.
   In this chapter he endeavours to convince Job, I. That he had spoken
   too passionately, ver. 2. II. That he and his children had suffered
   justly, ver. 3, 4. III. That, if he were a true penitent, God would
   soon turn his captivity, ver. 5-7. IV. That it was a usual thing for
   Providence to extinguish the joys and hopes of wicked men as his were
   extinguished; and therefore that they had reason to suspect him for a
   hypocrite, ver. 8-19. V. That they would be abundantly confirmed in
   their suspicion unless God did speedily appear for his relief, ver.
   20-22.

The Address of Bildad. (b. c. 1520.)

   1 Then answered Bildad the Shuhite, and said,   2 How long wilt thou
   speak these things? and how long shall the words of thy mouth be like a
   strong wind?   3 Doth God pervert judgment? or doth the Almighty
   pervert justice?   4 If thy children have sinned against him, and he
   have cast them away for their transgression;   5 If thou wouldest seek
   unto God betimes, and make thy supplication to the Almighty;   6 If
   thou wert pure and upright; surely now he would awake for thee, and
   make the habitation of thy righteousness prosperous.   7 Though thy
   beginning was small, yet thy latter end should greatly increase.

   Here, I. Bildad reproves Job for what he had said (v. 2), checks his
   passion, but perhaps (as is too common) with greater passion. We
   thought Job spoke a great deal of good sense and much to the purpose,
   and that he had reason and right on his side; but Bildad, like an eager
   angry disputant, turns it all off with this, How long wilt thou speak
   these things? taking it for granted that Eliphaz had said enough to
   silence him, and that therefore all he said was impertinent. Thus (as
   Caryl observes) reproofs are often grounded upon mistakes. Men's
   meaning is not taken aright, and then they are gravely rebuked as if
   they were evil-doers. Bildad compares Job's discourse to a strong wind.
   Job had excused himself with this, that his speeches were but as wind
   (ch. vi. 26), and therefore they should not make such ado about them:
   "Yea, but" (says Bildad) "they are as strong wind, blustering and
   threatening, boisterous and dangerous, and therefore we are concerned
   to fence against them."

   II. He justifies God in what he had done. This he had no occasion to do
   at this time (for Job did not condemn God, as he would have it thought
   he did), or he might at least have done it without reflecting upon
   Job's children, as he does here. Could he not be an advocate for God
   but he must be an accuser of the brethren? 1. He is right in general,
   that God doth not pervert judgment, nor ever go contrary to any settled
   rule of justice, v. 3. Far be it from him that he should and from us
   that we should suspect him. He never oppresses the innocent, nor lays a
   greater load on the guilty than they deserve. He is God, the Judge; and
   shall not the Judge of all the earth do right? Gen. xviii. 25. If there
   should be unrighteousness with God, how should he judge the world? Rom.
   iii. 5, 6. He is Almighty, Shaddai--all sufficient. Men pervert justice
   sometimes for fear of the power of others (but God is Almighty, and
   stands in awe of none), sometimes to obtain the favour of others; but
   God is all-sufficient, and cannot be benefited by the favour of any. It
   is man's weakness and impotency that he often is unjust; it is God's
   omnipotence that he cannot be so. 2. Yet he is not fair and candid in
   the application. He takes it for granted that Job's children (the death
   of whom was one of the greatest of his afflictions) had been guilty of
   some notorious wickedness, and that the unhappy circumstances of their
   death were sufficient evidence that they were sinners above all the
   children of the east, v. 4. Job readily owned that God did not pervert
   judgment; and yet it did not therefore follow either that his children
   were cast-aways or that they died for some great transgression. It is
   true that we and our children have sinned against God, and we ought to
   justify him in all he brings upon us and ours; but extraordinary
   afflictions are not always the punishment of extraordinary sins, but
   sometimes the trial of extraordinary graces; and, in our judgment of
   another's case (unless the contrary appears), we ought to take the more
   favourable side, as our Saviour directs, Luke xiii. 2-4. Here Bildad
   missed it.

   III. He put Job in hope that, if he were indeed upright, as he said he
   was, he should yet see a good issue of his present troubles: "Although
   thy children have sinned against him, and are cast away in their
   transgression (they have died in their own sin), yet if thou be pure
   and upright thyself, and as an evidence of that wilt now seek unto God
   and submit to him, all shall be well yet," v. 5-7. This may be taken
   two ways, either, 1. As designed to prove Job a hypocrite and a wicked
   man, though not by the greatness, yet the by the continuance, of his
   afflictions. "When thou wast impoverished, and thy children were
   killed, if thou hadst been pure and upright, and approved thyself so in
   the trial, God would before now have returned in mercy to thee and
   comforted thee according to the time of thy affliction; but, because he
   does not so, we have reason to conclude thou art not so pure and
   upright as thou pretendest to be. If thou hadst conducted thyself well
   under the former affliction, thou wouldst not have been struck with the
   latter." Herein Bildad was not in the right; for a good man may be
   afflicted for his trial, not only very sorely, but very long, and yet,
   if for life, it is in comparison with eternity but for a moment. But,
   since Bildad put it to this issue, God was pleased to join issue with
   him, and proved his servant Job an honest man by Bildad's own argument;
   for, soon after, he blessed his latter end more than his beginning. Or,
   2. As designed to direct and encourage Job, that he might not thus run
   himself into despair, and give up all for gone; there might yet be hope
   if he would take the right course. I am apt to think Bildad here
   intended to condemn Job, yet would be thought to counsel and comfort
   him. (1.) He gives him good counsel, yet perhaps not expecting he would
   take it, the same that Eliphaz had given him (ch. v. 8), to seek unto
   God, and that betimes (that is, speedily and seriously), and not to be
   dilatory and trifling in his return and repentance. He advises him not
   to complain, but to petition, to make his supplication to the Almighty
   with humility and faith, and to see that there was (what he feared had
   hitherto been wanting) sincerity in his heart ("thou must be pure and
   upright") and honesty in his house--"that must be the habitation of thy
   righteousness, and not filled with ill-gotten goods, else God will not
   hear thy prayers," Ps. lxvi. 18. It is only the prayer of the upright
   that is the acceptable and prevailing prayer, Prov. xv. 8. (2.) He
   gives him good hopes that he shall yet again see good days, secretly
   suspecting, however, that he was not qualified to see them. He assures
   him that, if he would be early in seeking God, God would awake for his
   relief, would remember him and return to him, though now he seemed to
   forget him and forsake him--that if his habitation were righteous it
   should be prosperity. When we return to God in a way of duty we have
   reason to hope that he will return to us in a way of mercy. Let not Job
   object that he had so little left to being the world with again that it
   was impossible he should ever prosper as he had done; no, "Though thy
   beginning should be ever so small, a little meal in the barrel and a
   little oil in the cruse, God's blessing shall multiply that to a great
   increase." This is God's way of enriching the souls of his people with
   graces and comforts, not per saltum--as by a bound, but per
   gradum--step by step. The beginning is small, but the progress is to
   perfection. Dawning light grows to noonday, a grain of mustard seed to
   a great tree. Let us not therefore despise the day of small things, but
   hope for the day of great things.

   8 For enquire, I pray thee, of the former age, and prepare thyself to
   the search of their fathers:   9 (For we are but of yesterday, and know
   nothing, because our days upon earth are a shadow:)   10 Shall not they
   teach thee, and tell thee, and utter words out of their heart?   11 Can
   the rush grow up without mire? can the flag grow without water?   12
   Whilst it is yet in his greenness, and not cut down, it withereth
   before any other herb.   13 So are the paths of all that forget God;
   and the hypocrite's hope shall perish:   14 Whose hope shall be cut
   off, and whose trust shall be a spider's web.   15 He shall lean upon
   his house, but it shall not stand: he shall hold it fast, but it shall
   not endure.   16 He is green before the sun, and his branch shooteth
   forth in his garden.   17 His roots are wrapped about the heap, and
   seeth the place of stones.   18 If he destroy him from his place, then
   it shall deny him, saying, I have not seen thee.   19 Behold, this is
   the joy of his way, and out of the earth shall others grow.

   Bildad here discourses very well on the sad catastrophe of hypocrites
   and evil-doers and the fatal period of all their hopes and joys. He
   will not be so bold as to say with Eliphaz that none that were
   righteous were ever cut off thus (ch. iv. 7); yet he takes it for
   granted that God, in the course of his providence, does ordinarily
   bring wicked men, who seemed pious and were prosperous, to shame and
   ruin in this world, and that, by making their prosperity short, he
   discovers their piety to be counterfeit. Whether this will certainly
   prove that all who are thus ruined must be concluded to have been
   hypocrites he will not say, but rather suspect, and thinks the
   application is easy.

   I. He proves this truth, of the certain destruction of all the hopes
   and joys of hypocrites, by an appeal to antiquity and the concurring
   sentiment and observation of all wise and good men; and an undoubted
   truth it is, if we take in the other world, that, if not in this life,
   yet in the life to come, hypocrites will be deprived of all their
   trusts and all their triumphs: whether Bildad so meant or no, we must
   so take it. Let us observe the method of his proof, v. 8-10.

   1. He insists not on his own judgment and that of his companions: We
   are but of yesterday, and know nothing, v. 9. He perceived that Job had
   no opinion of their abilities, but thought they knew little. "We will
   own," says Bildad, "that we know nothing, are as ready to confess our
   ignorance as thou art to condemn it; for we are but of yesterday in
   comparison, and our days upon earth are short and transient, and
   hastening away as a shadow. And hence," (1.) "We are not so near the
   fountain-head of divine revelation" (which then for aught that appears,
   was conveyed by tradition) "as the former age was; and therefore we
   must enquire what they said and recount what we have been told of their
   sentiments." Blessed be God, now that we have the word of God in
   writing, and are directed to search that, we need not enquire of the
   former age, nor prepare ourselves to the search of their fathers; for,
   though we ourselves are but of yesterday, the word of God in the
   scripture is as nigh to us as it was to them (Rom. x. 8), and it is the
   more sure word of prophecy, to which we must take heed. If we study and
   keep God's precepts, we may by them understand more than the ancients,
   Ps. cxix. 99, 100. (2.) "We do not live so long as those of the former
   age did, to make observations upon the methods of divine providence,
   and therefore cannot be such competent judges as they in a cause of
   this nature." Note, The shortness of our lives is a great hindrance to
   the improvement of our knowledge, and so are the frailty and weakness
   of our bodies. Vita brevis, ars longa--life is short, the progress of
   art boundless.

   2. He refers to the testimony of the ancients and to the knowledge
   which Job himself had of their sentiments. "Do thou enquire of the
   former age, and let them tell thee, not only their own judgment in this
   matter, but the judgment also of their fathers, v. 8. They will teach
   thee, and inform thee (v. 10), that all along, in their time, the
   judgments of God followed wicked men. This they will utter out of their
   hearts, that is, as that which they firmly believe themselves, which
   they are greatly affected with and desirous to acquaint and affect
   others with." Note, (1.) For the right understanding of divine
   Providence, and the unfolding of the difficulties of it, it will be of
   use to compare the observations and experiences of former ages with the
   events of our own day; and, in order thereto, to consult history,
   especially the sacred history, which is the most ancient, infallibly
   true, and written designedly for our learning. (2.) Those that would
   fetch knowledge from the former ages must search diligently, prepare
   for the search, and take pains for the search. (3.) Those words are
   most likely to reach to the hearts of the learners that come from the
   hearts of the teachers. Those shall teach thee best that utter words
   out of their heart, that speak by experience, and not by rote, of
   spiritual and divine things. The learned bishop Patrick suggests that
   Bildad being a Shuhite, descended from Shuah one of Abraham's sons by
   Keturah (Gen. xxv. 2), in this appeal which he makes to history he has
   a particular respect to the rewards which the blessing of God secured
   to the posterity of faithful Abraham (who hitherto, and long after,
   continued in his religion) and to the extirpation of those eastern
   people, neighbours to Job (in whose country they were settled), for
   their wickedness, whence he infers that it is God's usual way to
   prosper the just and root out the wicked, though for a while they may
   flourish.

   II. He illustrates this truth by some similitudes.

   1. The hopes and joys of the hypocrite are here compared to a rush or
   flag, v. 11-13. (1.) It grows up out of the mire and water. The
   hypocrite cannot gain his hope without some false rotten ground or
   other out of which to raise it, and with which to support it and keep
   it alive, any more than the rush can grow without mire. He grounds it
   on his worldly prosperity, the plausible profession he makes of
   religion, the good opinion of his neighbours, and his own good conceit
   of himself, which are no solid foundation on which to build his
   confidence. It is all but mire and water; and the hope that grows out
   of it is but rush and flag. (2.) It may look green and gay for a while
   (the rush outgrows the grass), but it is light and hollow, and empty,
   and good for nothing. It is green for show, but of no use. (3.) It
   withers presently, before any other herb, v. 12. Even while it is in
   its greenness it is dried away and gone in a little time. Note, The
   best state of hypocrites and evil-doers borders upon withering; even
   when it is green it is going. The grass is cut down and withers (Ps.
   xc. 6); but the rush is not cut down and yet withers, withers before it
   grows up (Ps. cxxix. 6): as it has no use, so it has no continuance. So
   are the paths of all that forget God (v. 13); they take the same way
   that the rush does, for the hypocrite's hope shall perish. Note, [1.]
   Forgetfulness of God is at the bottom of men's hypocrisy, and of the
   vain hopes with which they flatter and deceive themselves in their
   hypocrisy. Men would not be hypocrites if they did not forget that the
   God with whom they have to do searches the heart and requires truth
   there, that he is a Spirit and has his eye on our spirits; and
   hypocrites would have no hope if they did not forget that God is
   righteous, and will not be mocked with the torn and the lame. [2.] The
   hope of hypocrites is a great cheat upon themselves, and, though it may
   flourish for a while, it will certainly perish at last, and they with
   it.

   2. They are here compared to a spider's web, or a spider's house (as it
   is in the margin), a cobweb, v. 14, 15. The hope of the hypocrite, (1.)
   Is woven out of his own bowels; it is the creature of his own fancy,
   and arises merely from a conceit of his own merit and sufficiency.
   There is a great deal of difference between the work of the bee and
   that of the spider. A diligent Christian, like the laborious bee,
   fetches in all his comfort from the heavenly dews of God's word; but
   the hypocrite, like the subtle spider, weaves his out of a false
   hypothesis of his own concerning God, as if he were altogether such a
   one as himself. (2.) He is very fond of it, as the spider of her web;
   pleases himself with it, wraps himself in it, calls it his house, leans
   upon it, and holds it fast. It is said of the spider that she takes
   hold with her hands, and is in kings' palaces, Prov. xxx. 28. So does a
   carnal worldling hug himself in the fulness and firmness of his outward
   prosperity; he prides himself in that house as his palace, fortifies
   himself in it as his castle, and makes use of it as the spider of her
   web, to ensnare those he has a mind to prey upon. So does a formal
   professor; he flatters himself in his own eyes, doubts not of his
   salvation, is secure of heaven, and cheats the world with his vain
   confidences. (3.) It will easily and certainly be swept away, as the
   cobweb with the besom, when God shall come to purge his house. The
   prosperity of worldly people will fail them when they expect to find
   safety and happiness in it. They seek to hold fast their estates, but
   God is plucking them out of their hands; and whose shall all those
   things be, which they have provided? or what the better they will be
   for them? The confidences of hypocrites will fail them. I tell you, I
   know you not. The house built on the sand will fall in the storm, when
   the builder most needs it and promised himself the benefit of it. When
   a wicked man dies his expectation perishes. The ground of his hopes
   will prove false; he will be disappointed of the thing he hoped for,
   and his foolish hope with which he buoyed himself up will be turned
   into endless despair; and thus his hope will be cut off, his web, that
   refuge of lies, swept away, and he crushed in it.

   3. The hypocrite is here compared to a flourishing and well-rooted
   tree, which, though it do not wither of itself, yet will easily be cut
   down and its place know it no more. The secure and prosperous sinner
   may think himself wronged when he is compared to a rush and a flag; he
   thinks he has a better root. "We will allow him his conceit," says
   Bildad, "and give him all the advantage he can desire, and bring him in
   suddenly cut off." He is here represented as Nebuchadnezzar was in his
   own dream (Dan. iv. 10) by a great tree. (1.) See this tree fair and
   flourishing (v. 16) like a green bay-tree (Ps. xxxvii. 35), green
   before the sun, it keeps its greenness in defiance of the scorching
   sun-beams, and his branch shoots forth under the protection of his
   garden-wall and with the benefit of his garden-soil. See it fixed, and
   taking deep root, never likely to be overthrown by stormy winds, for
   his roots are interwoven with the stones (v. 17); it grows in firm
   ground, not, as the rush, of mire and water. Thus does a wicked man,
   when he prospers in the world, think himself secure; his wealth is a
   high wall in his own conceit. (2.) See this tree felled and forgotten
   notwithstanding, destroyed from his place (v. 18), and so entirely
   extirpated that there shall remain no sign or token where it grew. The
   very place say, I have not seen thee; and the standers by shall say the
   same. I sought him, but he could not be found, Ps. xxxvi. 36. He made a
   great show and a great noise for a time, but he is gone of a sudden,
   and neither root nor branch is left him, Mal. iv. 1. This is the joy
   (that is, this is the end and conclusion) of the wicked man's way (v.
   19); this is that which all his joy comes to. The way of the ungodly
   shall perish, Ps. i. 6. His hope, he thought, would in the issue be
   turned into joy; but this is the issue, this is the joy. The harvest
   shall be a heap in the day of grief and of desperate sorrow, Isa. xvii.
   11. This is the best of it; and what then is the worst of it? But shall
   he not leave a family behind him to enjoy what he has? No, out of the
   earth (not out of his roots) shall others grow, that are nothing akin
   to him, and shall fill up his place, and rule over that for which he
   labored. Others (that is, others of the same spirit and disposition)
   shall grow up in his place, and be as secure as ever he was, not warned
   by his fall. The way of worldlings is their folly, and yet there is a
   race of those that approve their sayings, Ps. xlix. 13.

   20 Behold, God will not cast away a perfect man, neither will he help
   the evil doers:   21 Till he fill thy mouth with laughing, and thy lips
   with rejoicing.   22 They that hate thee shall be clothed with shame;
   and the dwelling place of the wicked shall come to nought.

   Bildad here, in the close of his discourse, sums up what he has to say
   in a few words, setting before Job life and death, the blessing and the
   curse, assuring him that as he was so he should fare, and therefore
   they might conclude that as he fared so he was. 1. On the one hand, if
   he were a perfect upright man, God would not cast him away, v. 20.
   Though now he seemed forsaken of God, he would yet return to him, and
   by degrees would turn his mourning into dancing (Ps. xxx. 11) and
   comforts should flow in upon him so plentifully that his mouth should
   be filled with laughing, v. 21. So affecting should the happy change
   be, Ps. cxxvi. 2. Those that loved him would rejoice with him; but
   those that hated him, and had triumphed in his fall, would be ashamed
   of their insolence, when they should see him restored to his former
   prosperity. Now it is true that God will not cast away an upright man;
   he may be cast down for a time, but he shall not be cast away for ever.
   It is true that, if not in this world, yet in another, the mouth of the
   righteous shall be filled with rejoicing. Though their sun should set
   under a cloud, yet it shall rise again clear, never more to be clouded;
   though they go mourning to the grave, that shall not hinder their
   entrance into the joy of their Lord. It is true that the enemies of the
   saints will be clothed with shame when they see them crowned with
   honour. But it does not therefore follow that, if Job were not
   perfectly restored to his former prosperity, he would forfeit the
   character of a perfect man. 2. On the other hand, if he were a wicked
   man and an evil-doer, God would not help him, but leave him to perish
   in his present distresses (v. 20), and his dwelling-place should come
   to nought, v. 22. And here also it is true that God will not help the
   evil-doers; they throw themselves out of his protection, and forfeit
   his favour. He will not take the ungodly by the hand (so it is in the
   margin), will not have fellowship and communion with them; for what
   communion can there be between light and darkness? He will not lend
   them his hand to pull them out of the miseries, the eternal miseries,
   into which they have plunged themselves; they will then stretch out
   their hand to him for help, but it will be too late: he will not take
   them by the hand. Between us and you there is a great gulf fixed. It is
   true that the dwelling-place of the wicked, sooner or later, will come
   to nought. Those only who make God their dwelling-place are safe for
   ever, Ps. xc. 1; xci. 1. Those who make other things their refuge will
   be disappointed. Sin brings ruin on persons and families. Yet to argue
   (as Bildad, I doubt, slyly does) that because Job's family was sunk,
   and he himself at present seemed helpless, therefore he certainly was
   an ungodly wicked man, was neither just nor charitable, as long as
   there appeared no other evidence of his wickedness and ungodliness. Let
   us judge nothing before the time, but wait till the secrets of all
   hearts shall be made manifest, and the present difficulties of
   Providence be solved to universal and everlasting satisfaction, when
   the mystery of God shall be finished.
     __________________________________________________________________

J O B

  CHAP. IX.

   In this and the following chapter we have Job's answer to Bildad's
   discourse, wherein he speaks honourably of God, humbly of himself, and
   feelingly of his troubles; but not one word by way of reflection upon
   his friends, or their unkindness to him, nor in direct reply to what
   Bildad had said. He wisely keeps to the merits of the cause, and makes
   no remarks upon the person that managed it, nor seeks occasion against
   him. In this chapter we have, I. The doctrine of God's justice laid
   down, ver. 2. II. The proof of it, from his wisdom, and power, and
   sovereign dominion, ver. 3-13. III. The application of it, in which, 1.
   He condemns himself, as not able to contend with God either in law or
   battle, ver. 14-21. 2. He maintains his point, that we cannot judge of
   men's character by their outward condition, ver. 22-24. 3. He complains
   of the greatness of his troubles, the confusion he was in, and the loss
   he was at what to say or do, ver. 25-35.

Job's Reply to Bildad. (b. c. 1520.)

   1 Then Job answered and said,   2 I know it is so of a truth: but how
   should man be just with God?   3 If he will contend with him, he cannot
   answer him one of a thousand.   4 He is wise in heart, and mighty in
   strength: who hath hardened himself against him, and hath prospered?
   5 Which removeth the mountains, and they know not: which overturneth
   them in his anger.   6 Which shaketh the earth out of her place, and
   the pillars thereof tremble.   7 Which commandeth the sun, and it
   riseth not; and sealeth up the stars.   8 Which alone spreadeth out the
   heavens, and treadeth upon the waves of the sea.   9 Which maketh
   Arcturus, Orion, and Pleiades, and the chambers of the south.   10
   Which doeth great things past finding out; yea, and wonders without
   number.   11 Lo, he goeth by me, and I see him not: he passeth on also,
   but I perceive him not.   12 Behold, he taketh away, who can hinder
   him? who will say unto him, What doest thou?   13 If God will not
   withdraw his anger, the proud helpers do stoop under him.

   Bildad began with a rebuke to Job for talking so much, ch. viii. 2. Job
   makes no answer to that, though it would have been easy enough to
   retort it upon himself; but in what he next lays down as his principle,
   that God never perverts judgment, Job agrees with him: I know it is so
   of a truth, v. 2. Note, We should be ready to own how far we agree with
   those with whom we dispute, and should not slight, much less resist, a
   truth, though produced by an adversary and urged against us, but
   receive it in the light and love of it, though it may have been
   misapplied. "It is so of a truth, that wickedness brings men to ruin
   and the godly are taken under God's special protection. These are
   truths which I subscribe to; but how can any man make good his part
   with God?" In his sight shall no flesh living be justified, Ps. cxliii.
   2. How should man be just with God? Some understand this as a
   passionate complaint of God's strictness and severity, that he is a God
   whom there is no dealing with; and it cannot be denied that there are,
   in this chapter, some peevish expressions, which seem to speak such
   language as this. But I take this rather as a pious confession of man's
   sinfulness, and his own in particular, that, if God should deal with
   any of us according to the desert of our iniquities, we should
   certainly be undone.

   I. He lays this down for a truth, that man is an unequal match for his
   Maker, either in dispute or combat.

   1. In dispute (v. 3): If he will contend with him, either at law or at
   an argument, he cannot answer him one of a thousand. (1.) God can ask a
   thousand puzzling questions which those that quarrel with him, and
   arraign his proceedings, cannot give an answer to. When God spoke to
   Job out of the whirlwind he asked him a great many questions (Dost thou
   know this? Canst thou do that?) to none of which Job could give an
   answer, ch. xxxviii., xxxix. God can easily manifest the folly of the
   greatest pretenders to wisdom. (2.) God can lay to our charge a
   thousand offences, can draw up against us a thousand articles of
   impeachment, and we cannot answer him so as to acquit ourselves from
   the imputation of any of them, but must, by silence, give consent that
   they are all true. We cannot set aside one as foreign, another as
   frivolous, and another as false. We cannot, as to one, deny the fact,
   and plead not guilty, and, as to another, deny the fault, confess and
   justify. No, we are not able to answer him, but must lay our hand upon
   our mouth, as Job did (ch. xl. 4, 5), and cry, Guilty, guilty.

   2. In combat (v. 4): "Who hath hardened himself against him and hath
   prospered?" The answer is very easy. You cannot produce any instance,
   from the beginning of the world to this day, of any daring sinner who
   has hardened himself against God, has obstinately persisted in
   rebellion against him, who did not find God too hard for him and pay
   dearly for his folly. Such transgressors have not prospered or had
   peace; they have had no comfort in their way nor any success. What did
   ever man get by trials of skill, or trials of titles, with his Maker?
   All the opposition given to God is but setting briers and thorns before
   a consuming fire; so foolish, so fruitless, so destructive, is the
   attempt, Isa. xxvii. 4; Ezek. xxviii. 24; 1 Cor. x. 22. Apostate angels
   hardened themselves against God, but did not prosper, 2 Pet. ii. 4. The
   dragon fights, but is cast out, Rev. xii. 9. Wicked men harden
   themselves against God, dispute his wisdom, disobey his laws, are
   impenitent for their sins and incorrigible under their afflictions;
   they reject the offers of his grace, and resist the strivings of his
   Spirit; they make nothing of his threatenings, and make head against
   his interest in the world. But have they prospered? Can they prosper?
   No; they are but treasuring up for themselves wrath against the day of
   wrath. Those that roll this will find it return upon them.

   II. He proves it by showing what a God he is with whom we have to do:
   He is wise in heart, and therefore we cannot answer him at law; he is
   mighty in strength, and therefore we cannot fight it out with him. It
   is the greatest madness that can be to think to contend with a God of
   infinite wisdom and power, who knows every thing and can do every
   thing, who can be neither outwitted nor overpowered. The devil promised
   himself that Job, in the day of his affliction, would curse God and
   speak ill of him, but, instead of that, he sets himself to honour God
   and to speak highly of him. As much pained as he is, and as much taken
   up with his own miseries, when he has occasion to mention the wisdom
   and power of God he forgets his complaints, dwells with delight, and
   expatiates with a flood of eloquence, upon that noble useful subject.
   Evidences of the wisdom and power of God he fetches,

   1. From the kingdom of nature, in which the God of nature acts with an
   uncontrollable power and does what he pleases; for all the orders and
   all the powers of nature are derived from him and depend upon him.

   (1.) When he pleases he alters the course of nature, and turns back its
   streams, v. 5-7. By the common law of nature the mountains are settled
   and are therefore called everlasting mountains, the earth is
   established and cannot be removed (Ps. xciii. 1) and the pillars there
   of are immovably fixed, the sun rises in its season, and the stars shed
   their influences on this lower world; but when God pleases he can not
   only drive out of the common track, but invert the order and change the
   law of nature. [1.] Nothing more firm than the mountains. When we speak
   of removing mountains we mean that which is impossible; yet the divine
   power can make them change their seat: He removes them and they know
   not, removes them whether they will or no; he can make them lower their
   heads; he can level them, and overturn them in his anger; he can spread
   the mountains as easily as the husbandman spreads the molehills, be
   they ever so high, and large, and rocky. Men have much ado to pass over
   them, but God, when he pleases, can make them pass away. He made Sinai
   shake, Ps. lxviii. 8. The hills skipped, Ps. cxiv. 4. The everlasting
   mountains were scattered, Hab. iii. 6. [2.] Nothing more fixed than the
   earth on its axletree; yet God can, when he pleases, shake the earth
   out of its place, heave it off its centre, and make even its pillars to
   tremble; what seemed to support it will itself need support when God
   gives it a shock. See how much we are indebted to God's patience. God
   has power enough to shake the earth from under that guilty race of
   mankind which makes it groan under the burden of sin, and so to shake
   the wicked out of it (Job xxxviii. 13); yet he continues the earth, and
   man upon it, and does not make it, as once, to swallow up the rebels.
   [3.] Nothing more constant than the rising sun, it never misses its
   appointed time; yet God, when he pleases, can suspend it. He that at
   first commanded it to rise can countermand it. Once the sun was told to
   stand, and another time to retreat, to show that it is still under the
   check of its great Creator. Thus great is God's power; and how great
   then is his goodness, which causes his sun to shine even upon the evil
   and unthankful, though he could withhold it! He that made the stars
   also, can, if he pleases, seal them up, and hide them from our eyes. By
   earthquakes and subterraneous fires mountains have sometimes been
   removed and the earth shaken: in very dark and cloudy days and nights
   it seems to us as if the sun were forbidden to rise and the stars were
   sealed up, Acts xxvii. 20. It is sufficient to say that Job here speaks
   of what God can do; but, if we must understand it of what he has done
   in fact, all these verses may perhaps be applied to Noah's flood, when
   the mountains of the earth were shaken, and the sun and stars were
   darkened; and the world that now is we believe to be reserved for that
   fire which will consume the mountains, and melt the earth, with its
   fervent heat, and which will turn the sun into darkness.

   (2.) As long as he pleases he preserves the settled course and order of
   nature; and this is a continued creation. He himself alone, by his own
   power, and without the assistance of any other, [1.] Spreads out the
   heaven (v. 8), not only did spread them out at first, but still spreads
   them out (that is, keeps them spread out), for otherwise they would of
   themselves roll together like a scroll of parchment. [2.] He treads
   upon the waves of the sea; that is, he suppresses them and keeps them
   under, that they return not to deluge the earth (Ps. civ. 9), which is
   given as a reason why we should all fear God and stand in awe of him,
   Jer. v. 22. He is mightier than the proud waves Ps. xciii. 4; lxv. 7.
   [3.] He makes the constellations; three are named for all the rest (v.
   9), Arcturus, Orion, and Pleiades, and in general the chambers of the
   south. The stars of which these are composed he made at first, and put
   into that order, and he still makes them, preserves them in being, and
   guides their motions; he makes them to be what they are to man, and
   inclines the hearts of man to observe them, which the beasts are not
   capable of doing. Not only those stars which we see and give names to,
   but those also in the other hemisphere, about the antarctic pole, which
   never come in our sight, called here the chambers of the south, are
   under the divine direction and dominion. How wise is he then, and how
   mighty!

   2. From the kingdom of Providence, that special Providence which is
   conversant about the affairs of the children of men. Consider what God
   does in the government of the world, and you will say, He is wise in
   heart and mighty in strength. (1.) He does many things and great, many
   and great to admiration, v. 10. Job here says the same that Eliphaz had
   said (ch. v. 9), and in the original in the very same words, not
   declining to speak after him, though now his antagonist. God is a great
   God, and doeth great things, a wonder-working God; his works of wonder
   are so many that we cannot number them and so mysterious that we cannot
   find them out. O the depth of his counsels! (2.) He acts invisibly and
   undiscerned, v. 11. "He goes by me in his operations, and I see him
   not, I perceive him not. His way is in the sea," Ps. lxxvii. 19. The
   operations of second causes are commonly obvious to sense, but God does
   all about us and yet we see him not, Acts xvii. 23. Our finite
   understandings cannot fathom his counsels, apprehend his motions, or
   comprehend the measures he takes; we are therefore incompetent judges
   of God's proceedings, because we know not what he does or what he
   designs. The arcana imperii--secrets of government, are things above
   us, which therefore we must not pretend to expound or comment upon.
   (3.) He acts with an incontestable sovereignty, v. 12. He takes away
   our creature-comforts and confidences when and as he pleases, takes
   away health, estate, relations, friends, takes away life itself;
   whatever goes, it is he that takes it; by what hand so ever it is
   removed, his hand must be acknowledged in its removal. The Lord takes
   away, and who can hinder him? Who can turn him away? (Margin, Who shall
   make him restore?) Who can dissuade him or alter his counsels? Who can
   resist him or oppose his operations? Who can control him or call him to
   an account? What action can be brought against him? Or who will say
   unto him, What doest thou? Or, Why doest thou so? Dan. iv. 35. God is
   not obliged to give us a reason of what he does. The meanings of his
   proceedings we know not now; it will be time enough to know hereafter,
   when it will appear that what seemed now to be done by prerogative was
   done in infinite wisdom and for the best. (4.) He acts with an
   irresistible power, which no creature can resist, v. 13. If God will
   not withdraw his anger (which he can do when he pleases, for he is Lord
   of his anger, lets it out or calls it in according to his will), the
   proud helpers do stoop under him; that is, He certainly breaks and
   crushes those that proudly help one another against him. Proud men set
   themselves against God and his proceedings. In this opposition they
   join hand in hand. The kings of the earth set themselves, and the
   rulers take counsel together, to throw off his yoke, to run down his
   truths, and to persecute his people. Men of Israel, help, Acts xxi. 28;
   Ps. lxxxiii. 8. If one enemy of God's kingdom fall under his judgment,
   the rest come proudly to help that, and think to deliver that out of
   his hand: but in vain; unless he pleases to withdraw his anger (which
   he often does, for it is the day of his patience) the proud helpers
   stoop under him, and fall with those whom they designed to help. Who
   knows the power of God's anger? Those who think they have strength
   enough to help others will not be able to help themselves against it.

   14 How much less shall I answer him, and choose out my words to reason
   with him?   15 Whom, though I were righteous, yet would I not answer,
   but I would make supplication to my judge.   16 If I had called, and he
   had answered me; yet would I not believe that he had hearkened unto my
   voice.   17 For he breaketh me with a tempest, and multiplieth my
   wounds without cause.   18 He will not suffer me to take my breath, but
   filleth me with bitterness.   19 If I speak of strength, lo, he is
   strong: and if of judgment, who shall set me a time to plead?   20 If I
   justify myself, mine own mouth shall condemn me: if I say, I am
   perfect, it shall also prove me perverse.   21 Though I were perfect,
   yet would I not know my soul: I would despise my life.

   What Job had said of man's utter inability to contend with God he here
   applies to himself, and in effect despairs of gaining his favour, which
   (some think) arises from the hard thoughts he had of God, as one who,
   having set himself against him, right or wrong, would be too hard for
   him. I rather think it arises from the sense he had of the imperfection
   of his own righteousness, and the dark and cloudy apprehensions which
   at present he had of God's displeasure against him.

   I. He durst not dispute with God (v. 14): "If the proud helpers do
   stoop under him, how much less shall I (a poor weak creature, so far
   from being a helper that I am very helpless) answer him? What can I say
   against that which God does? If I go about to reason with him, he will
   certainly be too hard for me." If the potter make the clay into a
   vessel of dishonour, or break in pieces the vessel he has made, shall
   the clay or the broken vessel reason with him? So absurd is the man who
   replies against God, or thinks to talk the matter out with him. No, let
   all flesh be silent before him.

   II. He durst not insist upon his own justification before God. Though
   he vindicated his own integrity to his friends, and would not yield
   that he was a hypocrite and a wicked man, as they suggested, yet he
   would never plead it as his righteousness before God. "I will never
   venture upon the covenant of innocency, nor think to come off by virtue
   of that." Job knew so much of God, and knew so much of himself, that he
   durst not insist upon his own justification before God.

   1. He knew so much of God that he durst not stand a trial with him, v.
   15-19. He knew how to make his part good with his friends, and thought
   himself able to deal with them; but, though his cause had been better
   than it was, he knew it was to no purpose to debate it with God. (1.)
   God knew him better than he knew himself and therefore (v. 15), "Though
   I were righteous in my own apprehension, and my own heart did not
   condemn me, yet God is greater than my heart, and knows those secret
   faults and errors of mine which I do not and cannot understand, and is
   able to charge me with them, and therefore I would not answer." St.
   Paul speaks to the same purport: I know nothing by myself, am not
   conscious to myself of any reigning wickedness, and yet I am not hereby
   justified, 1 Cor. iv. 4. "I dare not put myself upon that issue, lest
   God should charge that upon me which I did not discover in myself." Job
   will therefore wave that plea, and make supplication to his Judge, that
   is, will cast himself upon God's mercy, and not think come off by his
   own merit. (2.) He had no reason to think that there was anything in
   his prayers to recommend them to the divine acceptance, or to fetch in
   an answer of peace, no worth or worthiness at all to which to ascribe
   their success, but it must be attributed purely to the grace and
   compassion of God, who answers before we call and not because we call,
   and gives gracious answers to our prayers, but not for our prayers (v.
   16): "If I had called, and he had answered, had given the thing I
   called to him for, yet, so weak and defective are my best prayers, that
   I would not believe he had therein hearkened to my voice; I could not
   say that he had saved with his right hand and answered me" (Ps. lx. 5),
   "but that he did it purely for his own name's sake." Bishop Patrick
   expounds it thus: "If I had made supplication, and he had granted my
   desire, I would not think my prayer had done the business." Not for
   your sakes, be it known to you. (3.) His present miseries, which God
   had brought him into notwithstanding his integrity, gave him too
   sensible a conviction that, in the ordering and disposing of men's
   outward condition in this world, God acts by sovereignty, and, though
   he never does wrong to any, yet he does not ever give full right to all
   (that is, the best do not always fare best, nor the worst fare worst)
   in this life, because he reserves the full and exact distribution of
   rewards and punishments for the future state. Job was not conscious to
   himself of any extraordinary guilt, and yet fell under extraordinary
   afflictions, v. 17, 18. Every man must expect the wind to blow upon him
   and ruffle him, but Job was broken with a tempest. Every man, in the
   midst of these thorns and briers, must expect to be scratched; but Job
   was wounded, and his wounds were multiplied. Every man must expect a
   cross daily, and to taste sometimes of the bitter cup; but poor Job's
   troubles came so thickly upon him that he had no breathing time, and he
   was filled with bitterness. And he presumes to say that all this was
   without cause, without any great provocation given. We have made the
   best of what Job said hitherto, though contrary to the judgment of many
   good interpreters; but here, no doubt, he spoke unadvisedly with his
   lips; he reflected on God's goodness in saying that he was not suffered
   to take his breath (while yet he had such good use of his reason and
   speech as to be able to talk thus) and on his justice in saying that it
   was without cause. Yet it is true that as, on the one hand, there are
   many who are chargeable with more sin than the common infirmities of
   human nature, and yet feel no more sorrow than that of the common
   calamities of human life, so, on the other hand, there are many who
   feel more than the common calamities of human life and yet are
   conscious to themselves of no more than the common infirmities of human
   nature. (4.) He was in no capacity at all to make his part good with
   God, v. 19. [1.] Not by force of arms. "I dare not enter the lists with
   the Almighty; for if I speak of strength, and think to come off by
   that, lo, he is strong, stronger than I, and will certainly overpower
   me." There is no disputing (said one once to Cæsar) with him that
   commands legions. Much less is there any with him that has legions of
   angels at command. Can thy heart endure (thy courage and presence of
   mind) or can thy hands be strong to defend thyself, in the days that I
   shall deal with thee? Ezek. xxii. 14. [2.] Not by force of arguments.
   "I dare not try the merits of the cause. If I speak of judgment, and
   insist upon my right, who will set me a time to plead? There is no
   higher power to which I may appeal, no superior court to appoint a
   hearing of the cause; for he is supreme and from him proceeds every
   man's judgment, which he must abide by."

   2. He knew so much of himself the he durst not stand a trial, v. 20,
   21. "If I go about to justify myself, and to plead a righteousness of
   my own, my defence will be my offence, and my own mouth shall condemn
   me even when it goes about to acquit me." A good man, who knows the
   deceitfulness of his own heart, and is jealous over it with a godly
   jealousy, and has often discovered that amiss there which had long lain
   undiscovered, is suspicious of more evil in himself than he is really
   conscious of, and therefore will by no means think of justifying
   himself before God. If we say we have no sin, we not only deceive
   ourselves, but we affront God; for we sin in saying so, and give the
   lie to the scripture, which has concluded all under sin. "If I say, I
   am perfect, I am sinless, God has nothing to lay to my charge, my very
   saying so shall prove me perverse, proud, ignorant, and presumptuous.
   Nay, though I were perfect, though God should pronounce me just, yet
   would I not know my soul, I would not be in care about the prolonging
   of my life while it is loaded with all these miseries." Or, "Though I
   were free from gross sin, though my conscience should not charge me
   with any enormous crime, yet would I not believe my own heart so far as
   to insist upon my innocency nor think my life worth striving for with
   God." In short, it is folly to contend with God, and our wisdom, as
   well as duty, to submit to him and throw ourselves at his feet.

   22 This is one thing, therefore I said it, He destroyeth the perfect
   and the wicked.   23 If the scourge slay suddenly, he will laugh at the
   trial of the innocent.   24 The earth is given into the hand of the
   wicked: he covereth the faces of the judges thereof; if not, where, and
   who is he?

   Here Job touches briefly upon the main point now in dispute between him
   and his friends. They maintained that those who are righteous and good
   always prosper in this world, and none but the wicked are in misery and
   distress; he asserted, on the contrary, that it is a common thing for
   the wicked to prosper and the righteous to be greatly afflicted. This
   is the one thing, the chief thing, wherein he and his friends differed;
   and they had not proved their assertion, therefore he abides by his: "I
   said it, and say it again, that all things come alike to all." Now, 1.
   It must be owned that there is very much truth in what Job here means,
   that temporal judgments, when they are sent abroad, fall both upon good
   and bad, and the destroying angel seldom distinguishes (though once he
   did) between the houses of Israelites and the houses of Egyptians. In
   the judgment of Sodom indeed, which is called the vengeance of eternal
   fire (Jude 7), far be it from God to slay the righteous with the
   wicked, and that the righteous should be as the wicked (Gen. xviii.
   25); but, in judgments merely temporal, the righteous have their share,
   and sometimes the greatest share. The sword devours one as well as
   another, Josiah as well as Ahab. Thus God destroys the perfect and the
   wicked, involves them both in the same common ruin; good and bad were
   sent together into Babylon, Jer. xxiv. 5, 9. If the scourge slay
   suddenly, and sweep down all before it, God will be well pleased to see
   how the same scourge which is the perdition of the wicked is the trial
   of the innocent and of their faith, which will be found unto praise,
   and honour, and glory, 1 Pet. i. 7; Ps. lxvi. 10.


   Against the just th' Almighty's arrows fly,

   For he delights the innocent to try,

   To show their constant and their Godlike mind,

   Not by afflictions broken, but refined.

   Sir R. Blackmore.

   Let this reconcile God's children to their troubles; they are but
   trials, designed for their honour and benefit, and, if God be pleased
   with them, let not them be displeased; if he laugh at the trial of the
   innocent, knowing how glorious the issue of it will be, at destruction
   and famine let them also laugh (ch. v. 22), and triumph over them,
   saying, O death! where is thy sting? On the other hand, the wicked are
   so far from being made the marks of God's judgments that the earth is
   given into their hand, v. 24 (they enjoy large possessions and great
   power, have what they will and do what they will), into the hand of the
   wicked one (in the original, the word is singular); the devil, that
   wicked one, is called the god of this world, and boasts that into his
   hands it is delivered, Luke iv. 6. Or into the hand of a wicked man,
   meaning (as bishop Patrick and the Assembly's Annotations conjecture)
   some noted tyrant then living in those parts, whose great wickedness
   and great prosperity were well known both to Job and his friends. The
   wicked have the earth given them, but the righteous have heaven given
   them, and which is better--heaven without earth or earth without
   heaven? God, in his providence, advances wicked men, while he covers
   the faces of those who are fit to be judges, who are wise and good, and
   qualified for government, and buries them alive in obscurity, perhaps
   suffers them to be run down and condemned, and to have their faces
   covered as criminals by those wicked ones into whose hand the earth is
   given. We daily see that this is done; if it be not God that does it,
   where and who is he that does it? To whom can it be ascribed but to him
   that rules in the kingdoms of men, and gives them to whom he will? Dan.
   iv. 32. Yet, 2. It must be owned that there is too much passion in what
   Job here says. The manner of expression is peevish. When he meant that
   God afflicts he ought not to have said, He destroys both the perfect
   and the wicked; when he meant that God pleases himself with the trial
   of the innocent he ought not to have said, He laughs at it, for he doth
   not afflict willingly. When the spirit is heated, either with dispute
   or with discontent, we have need to set a watch before the door of our
   lips, that we may observe a due decorum in speaking of divine things.

   25 Now my days are swifter than a post: they flee away, they see no
   good.   26 They are passed away as the swift ships: as the eagle that
   hasteth to the prey.   27 If I say, I will forget my complaint, I will
   leave off my heaviness, and comfort myself:   28 I am afraid of all my
   sorrows, I know that thou wilt not hold me innocent.   29 If I be
   wicked, why then labour I in vain?   30 If I wash myself with snow
   water, and make my hands never so clean;   31 Yet shalt thou plunge me
   in the ditch, and mine own clothes shall abhor me.   32 For he is not a
   man, as I am, that I should answer him, and we should come together in
   judgment.   33 Neither is there any daysman betwixt us, that might lay
   his hand upon us both.   34 Let him take his rod away from me, and let
   not his fear terrify me:   35 Then would I speak, and not fear him; but
   it is not so with me.

   Job here grows more and more querulous, and does not conclude this
   chapter with such reverent expressions of God's wisdom and justice as
   he began with. Those that indulge a complaining humour know not to what
   indecencies, nay, to what impieties, it will hurry them. The beginning
   of that strife with God is as the letting forth of water; therefore
   leave it off before it be meddled with. When we are in trouble we are
   allowed to complain to God, as the Psalmist often, but must by no means
   complain of God, as Job here.

   I. His complaint here of the passing away of the days of his prosperity
   is proper enough (v. 25, 26): "My days (that is, all my good days) are
   gone, never to return, gone of a sudden, gone ere I was aware. Never
   did any courier that went express" (like Cushi and Ahimaaz) "with good
   tidings make such haste as all my comforts did from me. Never did ship
   sail to its port, never did eagle fly upon its prey, with such
   incredible swiftness; nor does there remain any trace of my prosperity,
   any more than there does of an eagle in the air or a ship in the sea,"
   Prov. xxx. 19. See here, 1. How swift the motion of time is. It is
   always upon the wing, hastening to its period; it stays for no man.
   What little need have we of pastimes, and what great need to redeem
   time, when time runs out, runs on so fast towards eternity, which comes
   as time goes! 2. How vain the enjoyments of time are, which we may be
   quite deprived of while yet time continues. Our day may be longer than
   the sun-shine of our prosperity; and, when that is gone, it is as if it
   had not been. The remembrance of having done our duty will be pleasing
   afterwards; so will not the remembrance of our having got a great deal
   of worldly wealth when it is all lost and gone. "They flee away, past
   recall; they see no good, and leave none behind them."

   II. His complaint of his present uneasiness is excusable, v. 27, 28. 1.
   It should seem, he did his endeavour to quiet and compose himself as
   his friends advised him. That was the good he would do: he would fain
   forget his complaints and praise God, would leave off his heaviness and
   comfort himself, that he might be fit for converse both with God and
   man; but, 2. He found he could not do it: "I am afraid of all my
   sorrows. When I strive most against my trouble it prevails most over me
   and proves too hard for me!" It is easier, in such a case, to know what
   we should do than to do it, to know what temper we should be in than to
   get into that temper and keep in it. It is easy to preach patience to
   those that are in trouble, and to tell them they must forget their
   complaints and comfort themselves; but it is not so soon done as said.
   Fear and sorrow are tyrannizing things, not easily brought into the
   subjection they ought to be kept in to religion and right reason. But,

   III. His complaint of God as implacable and inexorable was by no means
   to be excused. It was the language of his corruption. He knew better,
   and, at another time, would have been far from harbouring any such hard
   thoughts of God as now broke in upon his spirit and broke out in these
   passionate complaints. Good men do not always speak like themselves;
   but God, who considers their frame and the strength of their
   temptations, gives them leave afterwards to unsay what was amiss by
   repentance and will not lay it to their charge.

   1. Job seems to speak here, (1.) As if he despaired of obtaining from
   God any relief or redress of his grievances, though he should produce
   ever so good proofs of his integrity: "I know that thou wilt not hold
   me innocent. My afflictions have continued so long upon me, and
   increased so fast, that I do not expect thou wilt ever clear up my
   innocency by delivering me out of them and restoring me to a prosperous
   condition. Right or wrong, I must be treated as a wicked man; my
   friends will continue to think so of me, and God will continue upon me
   the afflictions which give them occasion to think so. Why then do I
   labour in vain to clear myself and maintain my own integrity?" v. 29.
   It is to no purpose to speak in a cause that is already prejudged. With
   men it is often labour in vain for the most innocent to go about to
   clear themselves; they must be adjudged guilty, though the evidence be
   ever so plain for them. But it is not so in our dealings with God, who
   is the patron of oppressed innocency and to whom it was never in vain
   to commit a righteous cause. Nay, he not only despairs of relief, but
   expects that his endeavour to clear himself will render him yet more
   obnoxious (v. 30, 31): "If I wash myself with snow-water, and make my
   integrity ever so evident, it will be all to no purpose; judgment must
   go against me. Thou shalt plunge me in the ditch" (the pit of
   destruction, so some, or rather the filthy kennel, or sewer), "which
   will make me so offensive in the nostrils of all about me that my own
   clothes shall abhor me and I shall even loathe to touch myself." He saw
   his afflictions coming from God. Those were the things that blackened
   him in the eye of his friends; and, upon that score, he complained of
   them, and of the continuance of them, as the ruin, not only of his
   comfort, but of his reputation. Yet these words are capable of a good
   construction. If we be ever so industrious to justify ourselves before
   men, and to preserve our credit with them,--if we keep our hands ever
   so clean from the pollutions of gross sin, which fall under the eye of
   the world,--yet God, who knows our hearts, can charge us with so much
   secret sin as will for ever take off all our pretensions to purity and
   innocency, and make us see ourselves odious in the sight of the holy
   God. Paul, while a Pharisee, made his hands very clean; but when the
   commandment came and discovered to him his heart-sins, made him know
   lust, that plunged him in the ditch. (2.) As if he despaired to have a
   fair hearing with God, and that were hard indeed. [1.] He complains
   that he was not upon even terms with God (v. 32): "He is not a man, as
   I am. I could venture to dispute with a man like myself (the potsherds
   may strive with the potsherds of the earth), but he is infinitely above
   me, and therefore I dare not enter the lists with him; I shall
   certainly be cast if I contend with him." Note, First, God is not a man
   as we are. Of the greatest princes we may say, "They are men as we
   are," but not of the great God. His thoughts and ways are infinitely
   above ours, and we must not measure him by ourselves. Man is foolish
   and weak, frail and fickle, but God is not. We are depending dying
   creatures; he is the independent an immortal Creator. Secondly, The
   consideration of this should keep us very humble and very silent before
   God. Let us not make ourselves equal with God, but always eye him as
   infinitely above us. [2.] That there was no arbitrator or umpire to
   adjust the differences between him and God and to determine the
   controversy (v. 33): Neither is there any days-man between us. This
   complaint that there was not is in effect a wish that there were, and
   so the LXX. reads it: O that there were a mediator between us! Job
   would gladly refer the matter, but no creature was capable of being a
   referee, and therefore he must even refer it still to God himself and
   resolve to acquiesce in his judgment. Our Lord Jesus is the blessed
   days-man, who has mediated between heaven and earth, has laid his hand
   upon us both; to him the Father has committed all judgment, and we
   must. But this matter was not then brought to so clear a light as it is
   now by the gospel, which leaves no room for such a complaint as this.
   [3.] That the terrors of God, which set themselves in array against
   him, put him into such confusion that he knew not how to address God
   with the confidence with which he was formerly wont to approach him, v.
   34, 35. "Besides the distance which I am kept at by his infinite
   transcendency, his present dealings with me are very discouraging: Let
   him take his rod away from me." He means not so much his outward
   afflictions as the load which lay upon his spirit from the
   apprehensions of God's wrath; that was his fear which terrified him.
   "Let that be removed; let me recover the sight of his mercy, and not be
   amazed with the sight of nothing but his terrors, and then I would
   speak and order my cause before him. But it is not so with me; the
   cloud is not at all dissipated; the wrath of God still fastens upon me,
   and preys on my spirits, as much as ever; and what to do I know not."

   2. From all this let us take occasion, (1.) To stand in awe of God, and
   to fear the power of his wrath. If good men have been put into such
   consternation by it, where shall the ungodly and the sinner appear?
   (2.) To pity those that are wounded in spirit, and pray earnestly for
   them, because in that condition they know not how to pray for
   themselves. (3.) Carefully to keep up good thoughts of God in our
   minds, for hard thoughts of him are the inlets of much mischief. (4.)
   To bless God that we are not in such a disconsolate condition as poor
   Job was here in, but that we walk in the light of the Lord; let us
   rejoice therein, but rejoice with trembling.
     __________________________________________________________________

J O B

  CHAP. X.

   Job owns here that he was full of confusion (ver. 15), and as he was so
   was his discourse: he knew not what to say, and perhaps sometimes
   scarcely knew what he said. In this chapter, I. He complains of the
   hardships he was under (ver. 1-7), and then comforts himself with this,
   that he was in the hand of the God that made him, and pleads that, ver.
   8-13. II. He complains again of the severity of God's dealings with him
   (ver. 14-17), and then comforts himself with this, that death would put
   an end to his troubles, ver. 18-22.

Job's Reply to Bildad. (b. c. 1520.)

   1 My soul is weary of my life; I will leave my complaint upon myself; I
   will speak in the bitterness of my soul.   2 I will say unto God, Do
   not condemn me; show me wherefore thou contendest with me.   3 Is it
   good unto thee that thou shouldest oppress, that thou shouldest despise
   the work of thine hands, and shine upon the counsel of the wicked?   4
   Hast thou eyes of flesh? or seest thou as man seeth?   5 Are thy days
   as the days of man? are thy years as man's days,   6 That thou
   enquirest after mine iniquity, and searchest after my sin?   7 Thou
   knowest that I am not wicked; and there is none that can deliver out of
   thine hand.

   Here is, I. A passionate resolution to persist in his complaint, v. 1.
   Being daunted with the dread of God's majesty, so that he could not
   plead his cause with him, he resolves to give himself some ease by
   giving vent to his resentments. He begins with vehement language: "My
   soul is weary of my life, weary of this body, and impatient to get
   clear of it, fallen out with life, and displeased at it, sick of it,
   and longing for death." Through the weakness of grace he went contrary
   to the dictates even of nature itself. We should act more like men did
   we act more like saints. Faith and patience would keep us from being
   weary of our lives (and cruel to them, as some read it), even when
   Providence has made them most wearisome to us; for that is to be weary
   of God's correction. Job, being weary of his life and having ease no
   other way, resolves to complain, resolves to speak. He will not give
   vent to his soul by violent hands, but he will give vent to the
   bitterness of his soul by violent words. Losers think they may have
   leave to speak; and unbridled passions, as well as unbridled appetites,
   are apt to think it an excuse for their excursions that they cannot
   help them: but what have we wisdom and grace for, but to keep the mouth
   as with a bridle? Job's corruption speaks here, yet grace puts in a
   word. 1. He will complain, but he will leave his complaint upon
   himself. He would not impeach God, nor charge him with unrighteousness
   or unkindness; but, though he knew not particularly the ground of God's
   controversy with him and the cause of action, yet, in the general, he
   would suppose it to be in himself and willingly bear all the blame. 2.
   He will speak, but it shall be the bitterness of his soul that he will
   express, not his settled judgment. If I speak amiss, it is not I, but
   sin that dwells in me, not my soul, but its bitterness.

   II. A humble petition to God. He will speak, but the first word shall
   be a prayer, and, as I am willing to understand it, it is a good
   prayer, v. 2. 1. That he might be delivered from the sting of his
   afflictions, which is sin: "Do not condemn me; do not separate me for
   ever from thee. Though I lie under the cross, let me not lie under the
   curse; though I smart by the rod of a Father, let me not be cut off by
   the sword of a Judge. Thou dost correct me; I will bear that as well as
   I can; but O do not condemn me!" It is the comfort of those who are in
   Christ Jesus that, though they are in affliction, there is no
   condemnation to them, Rom. viii. 1. Nay, they are chastened of the Lord
   that they may not be condemned with the world, 1 Cor. xi. 32. This
   therefore we should deprecate above any thing else, when we are in
   affliction. "However thou art pleased to deal with me, Lord, do not
   condemn me; my friends condemn me, but do not thou." 2. That he might
   be made acquainted with the true cause of his afflictions, and that is
   sin too: Lord, show me wherefore thou contendest with me. When God
   afflicts us he contends with us, and when he contends with us there is
   always a reason. He is never angry without a cause, though we are; and
   it is desirable to know what the reason is, that we may repent of,
   mortify, and forsake the sin for which God has a controversy with us.
   In enquiring it out, let conscience have leave to do its office and to
   deal faithfully with us, as Gen. xlii. 21.

   III. A peevish expostulation with God concerning his dealings with him.
   Now he speaks in the bitterness of his soul indeed, not without some
   ill-natured reflections upon the righteousness of his God.

   1. He thinks it unbecoming the goodness of God, and the mercifulness of
   his nature, to deal so hardly with his creature as to lay upon him more
   than he can bear (v. 3): Is it good unto thee that thou shouldst
   oppress? No, certainly it is not; what he approves not in men (Lam.
   iii. 34-36) he will not do himself. "Lord, in dealing with me, thou
   seemest to oppress thy subject, to despise thy workmanship, and to
   countenance thy enemies. Now, Lord, what is the meaning of this? Such
   is thy nature that this cannot be a pleasure to thee; and such is thy
   name that it cannot be an honour to thee. Why then dealest thou thus
   with me? What profit is there in my blood?" Far be it from Job to think
   that God did him wrong, but he is quite at a loss how to reconcile his
   providences with his justice, as good men have often been, and must
   wait until the day shall declare it. Let us therefore now harbour no
   hard thoughts of God, because we shall then see there was no cause for
   them.

   2. He thinks it unbecoming the infinite knowledge of God to put his
   prisoner thus upon the rack, as it were, by torture, to extort a
   confession from him, v. 4-6. (1.) He is sure that God does not discover
   things, nor judge of them, as men do: He has not eyes of flesh (v. 4),
   for he is a Spirit. Eyes of flesh cannot see in the dark, but darkness
   hides not from God. Eyes of flesh are but in one place at a time, and
   can see but a little way; but the eyes of the Lord are in every place,
   and run to and fro through the whole earth. Many things are hidden from
   eyes of flesh, the most curious and piercing; there is a path which
   even the vulture's eye has not seen: but nothing is, or can be, hidden
   from the eye of God, to which all things are naked and open. Eyes of
   flesh see the outward appearance only, and may be imposed upon by a
   deceptio visus--an illusion of the senses; but God sees every thing
   truly. His sight cannot be deceived, for he tries the heart, and is a
   witness to the thoughts and intents of that. Eyes of flesh discover
   things gradually, and, when we gain the sight of one thing, we lose the
   sight of another; but God sees every thing at one view. Eyes of flesh
   are soon tired, must be closed every night but the keeper of Israel
   neither slumbers nor sleeps, nor does his sight ever decay. God sees
   not as man sees, that is, he does not judge as man judges, at the best
   secundum allegata et probata--according to what is alleged and proved,
   as the thing appears rather than as it is, and too often according to
   the bias of the affections, passions, prejudices, and interest; but we
   are sure that the judgment of God is according to truth, and that he
   knows truth, not by information, but by his own inspection. Men
   discover secret things by search, and examination of witnesses,
   comparing evidence and giving conjectures upon it, wheedling or forcing
   the parties concerned to confess; but God needs not any of these ways
   of discovery: he sees not as man sees. (2.) He is sure that as God is
   not short-sighted, like man, so he is not short-lived (v. 5): "Are thy
   days as the days of man, few and evil? Do they roll on in succession,
   or are they subject to change, like the days of man? No, by no means."
   Men grow wiser by experience and more knowing by daily observation;
   with them truth is the daughter of time, and therefore they must take
   time for their searches, and, if one experiment fail, must try another.
   But it is not so with God; to him nothing is past, nothing future, but
   every thing present. The days of time, by which the life of man is
   measured, are nothing to the years of eternity, in which the life of
   God is wrapped up. (3.) He therefore thinks it strange that God should
   thus prolong his torture, and continue him under the confinement of
   this affliction, and neither bring him to a trial nor grant him a
   release, as if he must take time to enquire after his iniquity and use
   means to search after his sin, v. 6. Not as if Job thought that God did
   thus torment him that he might find occasion against him; but his
   dealings with him had such an aspect, which was dishonourable to God,
   and would tempt men to think him a hard master. "Now, Lord, if thou
   wilt not consult my comfort, consult thy own honour; do something for
   thy great name, and do not disgrace the throne of thy glory," Jer. xiv.
   21.

   3. He thinks it looked like an abuse of his omnipotence to keep a poor
   prisoner in custody, whom he knew to be innocent, only because there
   was none that could deliver him out of his hand (v. 7): Thou knowest
   that I am not wicked. He had already owned himself a sinner, and guilty
   before God; but he here stands to it that he was not wicked, not
   devoted to sin, not an enemy to God, not a dissembler in his religion,
   that he had not wickedly departed from his God, Ps. xviii. 21. "But
   there is none that can deliver out of thy hand, and therefore there is
   no remedy; I must be content to lie there, waiting thy time, and
   throwing myself on thy mercy, in submission to thy sovereign will."
   Here see, (1.) What ought to quiet us under our troubles--that it is to
   no purpose to contend with Omnipotence. (2.) What will abundantly
   comfort us--if we are able to appeal to God, as Job here, "Lord, thou
   knowest that I am not wicked. I cannot say that l am not wanting, or I
   am not weak; but, through grace, I can say, I am not wicked: thou
   knowest I am not, for thou knowest I love thee."

   8 Thine hands have made me and fashioned me together round about; yet
   thou dost destroy me.   9 Remember, I beseech thee, that thou hast made
   me as the clay; and wilt thou bring me into dust again?   10 Hast thou
   not poured me out as milk, and curdled me like cheese?   11 Thou hast
   clothed me with skin and flesh, and hast fenced me with bones and
   sinews.   12 Thou hast granted me life and favour, and thy visitation
   hath preserved my spirit.   13 And these things hast thou hid in thine
   heart: I know that this is with thee.

   In these verses we may observe,

   I. How Job eyes God as his Creator and preserver, and describes his
   dependence upon him as the author and upholder of his being. This is
   one of the first things we are all concerned to know and consider.

   1. That God made us, he, and not our parents, who were only the
   instruments of his power and providence in our production. He made us,
   and not we ourselves. His hands have made and fashioned these bodies of
   ours and every part of them (v. 8), and they are fearfully and
   wonderfully made. The soul also, which animates the body, is his gift.
   Job takes notice of both here. (1.) The body is made as the clay (v.
   9), cast into shape, into this shape, as the clay is formed into a
   vessel, according to the skill and will of the potter. We are earthen
   vessels, mean in our original, and soon broken in pieces, made as the
   clay. Let not therefore the thing formed say unto him that formed it,
   Why hast thou made me thus? We must not be proud of our bodies, because
   the matter is from the earth, yet not dishonour our bodies, because the
   mould and shape are from the divine wisdom. The formation of human
   bodies in the womb is described by an elegant similitude (v. 10, Thou
   hast poured me out like milk, which is coagulated into cheese), and by
   an induction of some particulars, v. 11. Though we come into the world
   naked, yet the body is itself both clothed and armed. The skin and
   flesh are its clothing; the bones and sinews are its armour, not
   offensive, but defensive. The vital parts, the heart and lungs, are
   thus clothed, not to be seen--thus fenced, not to be hurt. The
   admirable structure of human bodies is an illustrious instance of the
   wisdom, power, and goodness of the Creator. What a pity is it that
   these bodies should be instruments of unrighteousness which are capable
   of being temples of the Holy Ghost! (2.) The soul is the life, the soul
   is the man, and this is the gift of God: Thou hast granted me life,
   breathed into me the breath of life, without which the body would be
   but a worthless carcase. God is the Father of spirits: he made us
   living souls, and endued us with the power of reason; he gave us life
   and favour, and life is a favour--a great favour, more than meat, more
   than raiment--a distinguishing favour, a favour that puts us into a
   capacity of receiving other favours. Now Job was in a better mind than
   he was when he quarrelled with life as a burden, and asked, Why died I
   not from the womb? Or by life and favour may be meant life and all the
   comforts of life, referring to his former prosperity. Time was when he
   walked in the light of the divine favour, and thought, as David, that
   through that favour his mountain stood strong.

   2. That God maintains us. Having lighted the lamp of life, he does not
   leave it to burn upon its own stock, but continually supplies it with
   fresh oil: "Thy visitation has preserved my spirit, kept me alive,
   protected me from the adversaries of life, the death we are in the
   midst of and the dangers we are continually exposed to, and blessed me
   with all the necessary supports of life and the daily supplies it needs
   and craves."

   II. How he pleads this with God, and what use he makes of it. He
   reminds God of it (v. 9): Remember, I beseech thee, that thou hast made
   me. What then? Why, 1. "Thou hast made me, and therefore thou hast a
   perfect knowledge of me (Ps. cxxxix. 1-13), and needest not to examine
   me by scourging, nor to put me upon the rack for the discovery of what
   is within me." 2. "Thou hast made me, as the clay, by an act of
   sovereignty; and wilt thou by a like act of sovereignty unmake me
   again? If so, I must submit." 3. "Wilt thou destroy the work of thy own
   hands?" It is a plea the saints have often used in prayer, We are the
   clay and thou our potter, Isa. lxiv. 8. Thy hands have made me and
   fashioned me, Ps. cxix. 73. So here, Thou madest me; and wilt thou
   destroy me (v. 8), wilt thou bring me into dust again? v. 9. "Wilt thou
   not pity me? Wilt thou not spare and help me, and stand by the work of
   thy own hands? Ps. cxxxviii. 8. Thou madest me, and knowest my
   strength; wilt thou then suffer me to be pressed above measure? Was I
   made to be made miserable? Was I preserved only to be reserved for
   these calamities?" If we plead this with ourselves as an inducement to
   duty, "God made me and maintains me, and therefore I will serve him and
   submit to him," we may plead it with God as an argument for mercy: Thou
   hast made me, new--make me; I am thine, save me. Job knew not how to
   reconcile God's former favours and his present frowns, but concludes
   (v. 13), "These things hast thou hidden in thy heart. Both are
   according to the counsel of thy own will, and therefore undoubtedly
   consistent, however they seem." When God thus strangely changes his
   way, though we cannot account for it, we are bound to believe there are
   good reasons for it hidden in his heart, which will be manifested
   shortly. It is not with us, or in our reach, to assign the cause, but I
   know that this is with thee. Known unto God are all his works.

   14 If I sin, then thou markest me, and thou wilt not acquit me from
   mine iniquity.   15 If I be wicked, woe unto me; and if I be righteous,
   yet will I not lift up my head. I am full of confusion; therefore see
   thou mine affliction;   16 For it increaseth. Thou huntest me as a
   fierce lion: and again thou showest thyself marvellous upon me.   17
   Thou renewest thy witnesses against me, and increasest thine
   indignation upon me; changes and war are against me.   18 Wherefore
   then hast thou brought me forth out of the womb? Oh that I had given up
   the ghost, and no eye had seen me!   19 I should have been as though I
   had not been; I should have been carried from the womb to the grave.
   20 Are not my days few? cease then, and let me alone, that I may take
   comfort a little,   21 Before I go whence I shall not return, even to
   the land of darkness and the shadow of death;   22 A land of darkness,
   as darkness itself; and of the shadow of death, without any order, and
   where the light is as darkness.

   Here we have,

   I. Job's passionate complaints. On this harsh and unpleasant string he
   harps much, in which, though he cannot be justified, he may be excused.
   He complained not for nothing, as the murmuring Israelites, but had
   cause to complain. If we think it looks ill in him, let it be a warning
   to us to keep our temper better.

   1. He complains of the strictness of God's judgment and the rigour of
   his proceedings against him, and is ready to call it summum
   jus--justice bordering on severity. That he took all advantages against
   him: "If I sin, then thou markest me, v. 14. (1.) If I do but take one
   false step, misplace a word, or cast a look awry, I shall be sure to
   hear of it. Conscience, thy deputy, will be sure to upbraid me with it,
   and to tell me that this gripe, this twitch of pain, is to punish me
   for that." If God should thus mark iniquities, we should be undone; but
   we must acknowledge the contrary, that, though we sin, God does not
   deal in extremity with us. (2.) That he prosecuted those advantages to
   the utmost: Thou wilt not acquit me from my iniquity. While his
   troubles he could not take the comfort of his pardon, nor hear that
   voice of joy and gladness; so hard is it to see love in God's heart
   when we see frowns in his face and a rod in his hand. (3.) That,
   whatever was his character, his case at present was very uncomfortable,
   v. 15. [1.] If he be wicked, he is certainly undone in the other world:
   If I be wicked, woe to me. Note, A sinful state is a woeful state. This
   we should each of us believe, as Job here, with application to
   ourselves: "If I be wicked, though prosperous and living in pleasure,
   yet woe to me." Some especially have reason to dread double woes if
   they be wicked. "I that have knowledge, that have made a great
   profession of religion, that have been so often under strong
   convictions, and have made so many fair promises--I that was born of
   such good parents, blessed with a good education, that have lived in
   good families, and long enjoyed the means of grace--if I be wicked,
   woe, and a thousand woes, to me." [2.] If he be righteous, yet he dares
   not lift up his head, dares not answer as before, ch. ix. 15. He is so
   oppressed and overwhelmed with his troubles that he cannot look up with
   any comfort or confidence. Without were fightings, within were fears;
   so that, between both, he was full of confusion, not only confusion of
   face for the disgrace he was brought down to and the censures of his
   friends, but confusion of spirit; his mind was in a constant hurry, and
   he was almost distracted, Ps. lxxxviii. 15.

   2. He complains of the severity of the execution. God (he thought) did
   not only punish him for every failure, but punish him in a high degree,
   v. 16, 17. His affliction was, (1.) Grievous, very grievous,
   marvellous, exceedingly marvellous. God hunted him as a lion, as a
   fierce lion hunts and runs down his prey. God was not only strange to
   him, but showed himself marvellous upon him, by bringing him into
   uncommon troubles and so making him prodigy, a wonder unto many. All
   wondered that God would inflict and that Job could bear so much. That
   which made his afflictions most grievous was that he felt God's
   indignation in them; it was this that made them taste so bitter and lie
   so heavy. They were God's witnesses against him, tokens of his
   displeasure; this made the sores of his body wounds in his spirit. (2.)
   It was growing, still growing worse and worse. This he insists much
   upon; when he hoped the tide would turn, and begin to ebb, still it
   flowed higher and higher. His affliction increased, and God's
   indignation in the affliction. He found himself no better, no way
   better. These witnesses were renewed against him, that, if one did not
   reach to convict him, another might. Changes and war were against him.
   If there was any change with him, it was not for the better; still he
   was kept in a state of war. As long as we are here in this world we
   must expect that the clouds will return after the rain, and perhaps the
   sorest and sharpest trials may be reserved for the last. God was at war
   with him, and it was a great change. He did not use to be so, which
   aggravated the trouble and made it truly marvellous. God usually shows
   himself kind to his people; if at any time he shows himself otherwise,
   it is his strange work, his strange act, and he does in it show himself
   marvellous.

   3. He complains of his life, and that ever he was born to all this
   trouble and misery (v. 18, 19): "If this was designed for my lot, why
   was I brought out of the womb, and not smothered there, or stifled in
   the birth?" This was the language of his passion, and it was a relapse
   into the same sin he fell into before. He had just now called life a
   favour (v. 12), yet now he calls it a burden, and quarrels with God for
   giving it, or rather laying it upon him. Mr. Caryl gives this a good
   turn in favour of Job. "We may charitably suppose," says he, "that what
   troubled Job was that he was in a condition of life which (as he
   conceived) hindered the main end of his life, which was the glorifying
   of God. His harp was hung on the willow-trees, and he was quite out of
   tune for praising God. Nay, he feared lest his troubles should reflect
   dishonour upon God and give occasion to his enemies to blaspheme; and
   therefore he wishes, O that I had given up the ghost! A godly man
   reckons that he lives to no purpose if he do not live to the praise and
   glory of God." If that was his meaning, it was grounded on a mistake;
   for we may glorify the Lord in the fires. But this use we may make of
   it, not to be over-fond of life, since the case has been such
   sometimes, even with wise and good men, that they have complained of
   it. Why should we dread giving up the ghost, or covet to be seen of
   men, since the time may come when we may be ready to wish we had given
   up the ghost and no eye had seen us? Why should we inordinately lament
   the death of our children in their infancy, that are as if they had not
   been, and are carried from the womb to the grave, when perhaps we
   ourselves may sometimes wish it had been our own lot?

   II. Job's humble requests. He prays, 1. That God would see his
   affliction (v. 15), take cognizance of his case, and take it into his
   compassionate consideration. Thus David prays (Ps. xxv. 18), Look upon
   my affliction and my pain. Thus we should, in our troubles, refer
   ourselves to God, and may comfort ourselves with this, that he knows
   our souls in adversity. 2. That God would grant him some ease. If he
   could not prevail for the removal of his trouble, yet might he not have
   some intermission? "Lord, let me not be always upon the rack, always in
   extremity: O let me alone, that I may take comfort a little! v. 20.
   Grant me some respite, some breathing-time, some little enjoyment of
   myself." This he would reckon a great favour. Those that are not duly
   thankful for constant ease should think how welcome one hour's ease
   would be if they were in constant pain. Two things he pleads:--(1.)
   That life and its light were very short: "Are not my days few? v. 20.
   Yes, certainly they are, very few. Lord, let them not be all miserable,
   all in the extremity of misery. I have but a little time to live; let
   me have some comfort of life while it does last." This plea fastens on
   the goodness of God's nature, the consideration of which is very
   comfortable to an afflicted spirit. And, if we would use this as a plea
   with God for mercy ("Are not my days few? Lord, pity me"), we should
   use it as a plea with ourselves, to quicken us to duty: "Are not my
   days few? Then it concerns me to redeem time, to improve opportunities,
   what my hand finds to do to do it with all my might, that I may be
   ready for the days of eternity, which shall be many." (2.) That death
   and its darkness were very near and would be very long (v. 21, 22):
   "Lord, give me some ease before I die," that is, "lest I die of my
   pain." Thus David pleads (Ps. xiii. 3), "Lest I sleep the sleep of
   death, and then it will be too late to expect relief; for wilt thou
   show wonders to the dead?" Ps. lxxxviii. 10. "Let me have a little
   comfort before I die, that I may take leave of this world calmly, and
   not in such confusion as I am now in." Thus earnest should we be for
   grace, and thus we should plead, "Lord, renew me in the inward man;
   Lord, sanctify me before I die, for otherwise it will never be done."
   See how he speaks here of the state of the dead. [1.] It is a fixed
   state, whence we shall not return ever again to live such a life as we
   now live, ch. vii. 10. At death we must bid a final farewell to this
   world. The body must then be laid where it will lie long, and the soul
   adjudged to that state in which it must be for ever. That had need be
   well done which is to be done but once, and done for eternity. [2.] It
   is a very melancholy state; so it appears to us. Holy souls, at death,
   remove to a land of light, where there is no death; but their bodies
   they leave to a land of darkness and the shadow of death. He heaps up
   expressions here of the same import to show that he has as dreadful
   apprehensions of death and the grave as other men naturally have, so
   that it was only the extreme misery he was in that made him wish for
   it. Come and let us look a little into the grave, and we shall find,
   First, That there is no order there: it is without any order, perpetual
   night, and no succession of day. All there lie on the same level, and
   there is no distinction between prince and peasant, but the servant is
   there free from his master, ch. iii. 19. No order is observed in
   bringing people to the grave, not the eldest first, not the richest,
   not the poorest, and yet every one in his own order, the order
   appointed by the God of life. Secondly, That there is no light there.
   In the grave there is thick darkness, darkness that cannot be felt
   indeed, yet cannot but be feared by those that enjoy the light of life.
   In the grave there is no knowledge, no comfort, no joy, no praising
   God, no working out our salvation, and therefore no light. Job was so
   much ashamed that others should see his sores, and so much afraid to
   see them himself, that the darkness of the grave, which would hide them
   and huddle them up, would upon that account be welcome to him. Darkness
   comes upon us; and therefore let us walk and work while we have the
   light with us. The grave being a land of darkness, it is well we are
   carried thither with our eyes closed, and then it is all one. The grave
   is a land of darkness to man; our friends that have gone thither we
   reckon removed into darkness, Ps. lxxxviii. 18. But that it is not so
   to God will appear by this, that the dust of the bodies of the saints,
   though scattered, though mingled with other dust, will none of it be
   lost, for God's eye is upon every grain of it and it shall be
   forth-coming in the great day.
     __________________________________________________________________

J O B

  CHAP. XI.

   Poor Job's wound's were yet bleeding, his sore still runs and ceases
   not, but none of his friends bring him any oil, any balm; Zophar, the
   third, pours into them as much vinegar as the two former had done. I.
   He exhibits a very high charge against Job, as proud and false in
   justifying himself, ver. 1-4. II. He appeals to God for his conviction,
   and begs that God would take him to task (ver. 5) and that Job might be
   made sensible, 1. Of God's unerring wisdom and his inviolable justice,
   ver. 6. 2. Of his unsearchable perfections, ver. 7-9. 3. Of his
   incontestable sovereignty and uncontrollable power, ver. 10. 4. Of the
   cognizance he takes of the children of men, ver. 11, 12. III. He
   assures him that, upon his repentance and reformation (ver. 13, 14),
   God would restore him to his former prosperity and safety (ver. 15-19);
   but that, if he were wicked it was in vain to expect it, ver. 20.

The Address of Zophar. (b. c. 1520.)

   1 Then answered Zophar the Naamathite, and said,   2 Should not the
   multitude of words be answered? and should a man full of talk be
   justified?   3 Should thy lies make men hold their peace? and when thou
   mockest, shall no man make thee ashamed?   4 For thou hast said, My
   doctrine is pure, and I am clean in thine eyes.   5 But oh that God
   would speak, and open his lips against thee;   6 And that he would show
   thee the secrets of wisdom, that they are double to that which is! Know
   therefore that God exacteth of thee less than thine iniquity deserveth.

   It is sad to see what intemperate passions even wise and good men are
   sometimes betrayed into by the heat of disputation, of which Zophar
   here is an instance. Eliphaz began with a very modest preface, ch. iv.
   2. Bildad was a little more rough upon Job, ch. viii. 2. But Zophar
   falls upon him without mercy, and gives him very bad language: Should a
   man full of talk be justified? And should thy lies make men hold their
   peace? Is this the way to comfort Job? No, nor to convince him neither.
   Does this become one that appears as an advocate for God and his
   justice? Tantæne animis coelestibus iræ?--In heavenly breasts can such
   resentment dwell? Those that engage in controversy will find it very
   hard to keep their temper. All the wisdom, caution, and resolution they
   have will be little enough to prevent their breaking out into such
   indecencies as we here find Zophar guilty of.

   I. He represents Job otherwise than what he was, v. 2, 3. He would have
   him thought idle and impertinent in his discourse, and one that loved
   to hear himself talk; he gives him the lie, and calls him a mocker; and
   all this that it might be looked upon as a piece of justice to chastise
   him. Those that have a mind to fall out with their brethren, and to
   fall foul upon them, find it necessary to put the worst colours they
   can upon them and their performances, and, right or wrong, to make them
   odious. We have read and considered Job's discourses in the foregoing
   chapters, and have found them full of good sense and much to the
   purpose, that his principles are right, his reasonings strong, many of
   his expressions weighty and very considerable, and that what there is
   in them of heat and passion a little candour and charity will excuse
   and overlook; and yet Zophar here invidiously represents him, 1. As a
   man that never considered what he said, but uttered what came
   uppermost, only to make a noise with the multitude of words, hoping by
   that means to carry his cause and run down his reprovers: Should not
   the multitude of words be answered? Truly, sometimes it is no great
   matter whether it be or no; silence perhaps is the best confutation of
   impertinence and puts the greatest contempt upon it. Answer not a fool
   according to his folly. But, if it be answered, let reason and grace
   have the answering of it, not pride and passion. Should a man full of
   talk (margin, a man of lips, that is all tongue, vox et præterea
   nihil--mere voice) be justified? Should he be justified in his
   loquacity, as in effect he is if he be not reproved for it? No, for in
   the multitude of words there wanteth not sin. Should he be justified by
   it? Shall many words pass for valid pleas? Shall he carry the day with
   the flourishes of language? No, he shall not be accepted with God, or
   any wise men, for his much speaking, Matt. vi. 7. 2. As a man that made
   no conscience of what he said--a liar, and one that hoped by the
   impudence of lies to silence his adversaries (should thy lies make men
   hold their peace?)--a mocker, one that bantered all mankind, and knew
   how to put false colours upon any thing, and was not ashamed to impose
   upon every one that talked with him: When thou mockest shall no man
   make thee ashamed? Is it not time to speak, to stem such a violent tide
   as this? Job was not mad, but spoke the words of truth and soberness,
   and yet was thus misrepresented. Eliphaz and Bildad had answered him,
   and said what they could to make him ashamed; it was therefore no
   instance of Zophar's generosity to set upon a man so violently who was
   already thus harassed. Here were three matched against one.

   II. He charges Job with saying that which he had not said (v. 4): Thou
   hast said, My doctrine is pure. And what if he had said so? It was true
   that Job was sound in the faith, and orthodox in his judgment, and
   spoke better of God than his friends did. If he had expressed himself
   unwarily, yet it did not therefore follow but that his doctrine was
   true. But he charges him with saying, I am clean in thy eyes. Job had
   not said so: he had indeed said, Thou knowest that I am not wicked (ch.
   x. 7); but he had also said, I have sinned, and never pretended to a
   spotless perfection. He had indeed maintained that he was not a
   hypocrite as they charged him; but to infer thence that he would not
   own himself a sinner was an unfair insinuation. We ought to put the
   best construction on the words and actions of our brethren that they
   will bear; but contenders are tempted to put the worst.

   III. He appeals to God, and wishes him to appear against Job. So very
   confident is he that Job is in the wrong that nothing will serve him
   but that God must immediately appear to silence and condemn him. We are
   commonly ready with too much assurance to interest God in our quarrels,
   and to conclude that, if he would but speak, he would take our part and
   speak for us, as Zophar here: O that God would speak! for he would
   certainly open his lips against thee; whereas, when God did speak, he
   opened his lips for Job against his three friends. We ought indeed to
   leave all controversies to be determined by the judgment of God, which
   we are sure is according to truth; but those are not always in the
   right who are most forward to appeal to that judgment and prejudge it
   against their antagonists. Zophar despairs to convince Job himself, and
   therefore desires God would convince him of two things which it is good
   for every one of us duly to consider, and under all our afflictions
   cheerfully to confess:--

   1. The unsearchable depth of God's counsels. Zophar cannot pretend to
   do it, but he desires that God himself would show Job so much of the
   secrets of the divine wisdom as might convince him that they are at
   least double to that which is, v. 6. Note, (1.) There are secrets in
   the divine wisdom, arcana imperii--state-secrets. God's way is in the
   sea. Clouds and darkness are round about him. He has reasons of state
   which we cannot fathom and must not pry into. (2.) What we know of God
   is nothing to what we cannot know. What is hidden is more than double
   to what appears, Eph. iii. 9. (3.) By employing ourselves in adoring
   the depth of those divine counsels of which we cannot find the bottom
   we shall very much tranquilize our minds under the afflicting hand of
   God. (4.) God knows a great deal more evil of us than we do of
   ourselves; so some understand it. When God gave David a sight and sense
   of sin he said that he had in the hidden part made him to know wisdom,
   Ps. li. 6.

   2. The unexceptionable justice of his proceedings. "Know therefore
   that, how sore soever the correction is that thou art under, God
   exacteth of thee less than thy iniquity deserves," or (as some read
   it), "he remits thee part of thy iniquity, and does not deal with thee
   according to the full demerit of it." Note, (1.) When the debt of duty
   is not paid it is justice to insist upon the debt of punishment. (2.)
   Whatever punishment is inflicted upon us in this world we must own that
   it is less than our iniquities deserve, and therefore, instead of
   complaining of our troubles, we must be thankful that we are out of
   hell, Lam. iii. 39; Ps. ciii. 10.

   7 Canst thou by searching find out God? canst thou find out the
   Almighty unto perfection?   8 It is as high as heaven; what canst thou
   do? deeper than hell; what canst thou know?   9 The measure thereof is
   longer than the earth, and broader than the sea.   10 If he cut off,
   and shut up, or gather together, then who can hinder him?   11 For he
   knoweth vain men: he seeth wickedness also; will he not then consider
   it?   12 For vain man would be wise, though man be born like a wild
   ass's colt.

   Zophar here speaks very good things concerning God and his greatness
   and glory, concerning man and his vanity and folly: these two compared
   together, and duly considered, will have a powerful influence upon our
   submission to all the dispensations of the divine Providence.

   I. See here what God is, and let him be adored.

   1. He is an incomprehensible Being, infinite and immense, whose nature
   and perfections our finite understandings cannot possibly form any
   adequate conceptions of, and whose counsels and actings we cannot
   therefore, without the greatest presumption, pass a judgment upon. We
   that are so little acquainted with the divine nature are incompetent
   judges of the divine providence; and, when we censure the dispensations
   of it, we talk of things that we do not understand. We cannot find out
   God; how dare we then find fault with him? Zophar here shows, (1.) That
   God's nature infinitely exceeds the capacities of our understandings:
   "Canst thou find out God, find him out to perfection? No, What canst
   thou do? What canst thou know?" v. 7, 8. Thou, a poor, weak,
   short-sighted creature, a worm of the earth, that art but of yesterday?
   Thou, though ever so inquisitive after him, ever so desirous and
   industrious to find him out, yet darest thou attempt the search, or
   canst thou hope to speed in it? We may, by searching find God (Acts
   xvii. 27), but we cannot find him out in any thing he is pleased to
   conceal; we may apprehend him, but we cannot comprehend him; we may
   know that he is, but cannot know what he is. The eye can see the ocean
   but not see over it. We may, by a humble, diligent, and believing
   search, find out something of God, but cannot find him out to
   perfection; we may know, but cannot know fully, what God is, nor find
   out his work from the beginning to the end, Eccl. iii. 11. Note, God is
   unsearchable. The ages of his eternity cannot be numbered, nor the
   spaces of his immensity measured; the depths of his wisdom cannot be
   fathomed, nor the reaches of his power bounded; the brightness of his
   glory can never be described, nor the treasures of his goodness
   reckoned up. This is a good reason why we should always speak of God
   with humility and caution and never prescribe to him nor quarrel with
   him, why we should be thankful for what he has revealed of himself and
   long to be where we shall see him as he is, 1 Cor. xiii. 9, 10. (2.)
   That it infinitely exceeds the limits of the whole creation: It is
   higher than heaven (so some read it), deeper than hell, the great
   abyss, longer than the earth, and broader than the sea, many parts of
   which are to this day undiscovered, and more were then. It is quite out
   of our reach to comprehend God's nature. Such knowledge is too
   wonderful for us, Ps. cxxxix. 6. We cannot fathom God's designs, nor
   find out the reasons of his proceedings. His judgments are a great
   deep. Paul attributes such immeasurable dimensions to the divine love
   as Zophar here attributes to the divine wisdom, and yet recommends it
   to our acquaintance. Eph. iii. 18, 19, That you may know the breadth,
   and length, and depth, and height, of the love of Christ.

   2. God is a sovereign Lord (v. 10): If he cut off by death (margin, If
   he make a change, for death is a change; if he make a change in
   nations, in families, in the posture of our affairs),--if he shut up in
   prison, or in the net of affliction (Ps. lxvi. 11),--if he seize any
   creature as a hunter his prey, he will gather it (so bishop Patrick)
   and who shall force him to restore? or if he gather together, as tares
   for the fire, or if he gather to himself man's spirit and breath (ch.
   xxxiv. 14), then who can hinder him? Who can either arrest the sentence
   or oppose the execution? Who can control his power or arraign his
   wisdom and justice? If he that made all out of nothing think fit to
   reduce all to nothing, or to their first chaos again,--if he that
   separated between light and darkness, dry land and sea, at first,
   please to gather them together again,--if he that made unmakes, who can
   turn him away, alter his mind or stay his hand, impede or impeach his
   proceedings?

   3. God is a strict and just observer of the children of men (v. 11): He
   knows vain men. We know little of him, but he knows us perfectly: He
   sees wickedness also, not to approve it (Hab. i. 13), but to animadvert
   upon it. (1.) He observes vain men. Such all are (every man, at his
   best estate, is altogether vanity), and he considers it in his dealings
   with them. He knows what the projects and hopes of vain men are, and
   can blast and defeat them, the workings of their foolish fancies; he
   sits in heaven, and laughs at them. He takes knowledge of the vanity of
   men (that is, their little sins; so some) their vain thoughts and vain
   words, and unsteadiness in that which is good. (2.) He observes bad
   men: He sees gross wickedness also, though committed ever so secretly
   and ever so artfully palliated and disguised. All the wickedness of the
   wicked is naked and open before the all-seeing eye of God: Will he not
   then consider it? Yes, certainly he will, and will reckon for it,
   though for a time he seem to keep silence.

   II. See here what man is, and let him be humbled, v. 12. God sees this
   concerning vain man that he would be wise, would be thought so, though
   he is born like a wild ass's colt, so sottish and foolish, unteachable
   and untameable. See what man is. 1. He is a vain creature--empty; so
   the word is. God made him full, but he emptied himself, impoverished
   himself, and now he is raca, a creature that has nothing in him. 2. He
   is a foolish creature, has become like the beasts that perish (Ps.
   xlix. 20, lxxiii. 22), an idiot, born like an ass, the most stupid
   animal, an ass's colt, not yet brought to any service. If ever he come
   to be good for any thing, it is owing to the grace of Christ, who once,
   in the day of his triumph, served himself by an ass's colt. 3. He is a
   wilful ungovernable creature. An ass's colt may be made good for
   something, but the wild ass's colt will never be reclaimed, nor regards
   the crying of the driver. See Job xxxix. 5-7. Man thinks himself as
   much at liberty, and his own master, as the wild ass's colt does, that
   is used to the wilderness (Jer. ii. 24), eager to gratify his own
   appetites and passions. 4. Yet he is a proud creature and
   self-conceited. He would be wise, would he thought so, values himself
   upon the honour of wisdom, though he will not submit to the laws of
   wisdom. He would be wise, that is, he reaches after forbidden wisdom,
   and, like his first parents, aiming to be wise above what is written,
   loses the tree of life for the tree of knowledge. Now is such a
   creature as this fit to contend with God or call him to an account? Did
   we but better know God and ourselves, we should better know how to
   conduct ourselves towards God.

   13 If thou prepare thine heart, and stretch out thine hands toward him;
     14 If iniquity be in thine hand, put it far away, and let not
   wickedness dwell in thy tabernacles.   15 For then shalt thou lift up
   thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
     16 Because thou shalt forget thy misery, and remember it as waters
   that pass away:   17 And thine age shall be clearer than the noonday;
   thou shalt shine forth, thou shalt be as the morning.   18 And thou
   shalt be secure, because there is hope; yea, thou shalt dig about thee,
   and thou shalt take thy rest in safety.   19 Also thou shalt lie down,
   and none shall make thee afraid; yea, many shall make suit unto thee.
   20 But the eyes of the wicked shall fail, and they shall not escape,
   and their hope shall be as the giving up of the ghost.

   Zophar, as the other two, here encourages Job to hope for better times
   if he would but come to a better temper.

   I. He gives him good counsel (v. 13, 14), as Eliphaz did (ch. v. 8),
   and Bildad, ch. viii. 5. He would have him repent and return to God.
   Observe the steps of that return. 1. He must look within, and get his
   mind changed and the tree made good. He must prepare his heart; there
   the work of conversion and reformation must begin. The heart that
   wandered from God must be reduced--that was defiled with sin and put
   into disorder must be cleansed and put in order again--that was
   wavering and unfixed must be settled and established; so the word here
   signifies. The heart is then prepared to seek God when it is determined
   and fully resolved to make a business of it and to go through with it.
   2. He must look up, and stretch out his hands towards God, that is,
   must stir up himself to take hold on God, must pray to him with
   earnestness and importunity, striving in prayer, and with expectation
   to receive mercy and grace from him. To give the hand to the Lord
   signifies to yield ourselves to him and to covenant with him, 2 Chron.
   xxx. 8. This Job must do, and, for the doing of it, must prepare his
   heart. Job had prayed, but Zophar would have him to pray in a better
   manner, not as an appellant, but as a petitioner and humble suppliant.
   3. He must amend what was amiss in his own conversation, else his
   prayers would be ineffectual (v. 14): "If iniquity be in thy hand (that
   is, if there be any sin which thou dost yet live in the practice of)
   put it far away, forsake it with detestation and a holy indignation,
   stedfastly resolving not to return to it, nor ever to have any thing
   more to do with it. Ezek. xviii. 31; Hos. xiv. 9; Isa. xxx. 22. If any
   of the gains of iniquity, any goods gotten by fraud or oppression, be
   in thy hand, make restitution thereof" (as Zaccheus, Luke xix. 8), "and
   shake thy hands from holding them," Isa. xxxiii. 15. The guilt of sin
   is not removed if the gain of sin be not restored. 4. He must do his
   utmost to reform his family too: "Let not wickedness dwell in thy
   tabernacles; let not thy house harbour or shelter any wicked persons,
   any wicked practices, or any wealth gotten by wickedness." He suspected
   that Job's great household had been ill-governed, and that, where there
   were many, there were many wicked, and the ruin of his family was the
   punishment of the wickedness of it; and therefore, if he expected God
   should return to him, he must reform what was amiss there, and, though
   wickedness might come into his tabernacles, he must not suffer it to
   dwell there, Ps. ci. 3, &c.

   II. He assures him of comfort if he took this counsel, v. 15, &c. If he
   would repent and reform, he should, without doubt, be easy and happy,
   and all would be well. Perhaps Zophar might insinuate that, unless God
   did speedily make such a change as this in his condition, he and his
   friends would be confirmed in their opinion of him as a hypocrite and a
   dissembler with God. A great truth, however, is conveyed, That, the
   work of righteousness will be peace, and the effect of righteousness
   quietness and assurance for ever, Isa. xxxii. 17. Those that sincerely
   turn to God may expect,

   1. A holy confidence towards God: "Then shalt thou lift up thy face
   towards heaven without spot; thou mayest come boldly to the throne of
   grace, and not with that terror and amazement expressed," ch. ix. 34.
   If our hearts condemn us not for hypocrisy and impenitency, then have
   we confidence in our approaches to God and expectations from him, 1
   John iii. 21. If we are looked upon in the face of the anointed, our
   faces, that were dejected, may be lifted up--that were polluted, being
   washed with the blood of Christ, may be lifted up without spot. We may
   draw near in full assurance of faith when we are sprinkled from an evil
   conscience, Heb. x. 22. Some understand this of the clearing up of his
   credit before men, Ps. xxxvii. 6. If we make our peace with God, we may
   with cheerfulness look our friends in the face.

   2. A holy composedness in themselves: Thou shalt be stedfast, and shalt
   not fear, not be afraid of evil tidings, thy heart being fixed, Ps.
   cxii. 7. Job was now full of confusion (ch. x. 15), while he looked
   upon God as his enemy and quarrelled with him; but Zophar assures him
   that, if he would submit and humble himself, his mind would be
   composed, and he would be freed from those frightful apprehensions he
   had of God, which put him into such an agitation. The less we are
   frightened the more we are fixed, and consequently the more fit we are
   for our services and for our sufferings.

   3. A comfortable reflection upon their past troubles (v. 16): "Thou
   shalt forget thy misery, as the mother forgets her travailing pains,
   for joy that the child is born; thou shalt be perfectly freed from the
   impressions it makes upon thee, and thou shalt remember it as waters
   that pass away, or are poured out of a vessel, which leave no taste or
   tincture behind them, as other liquors do. The wounds of thy present
   affliction shall be perfectly healed, not only without a remaining
   scar, but without a remaining pain." Job had endeavoured to forget his
   complaint (ch. ix. 27), but found he could not; his soul had still in
   remembrance the wormwood and the gall: but here Zophar puts him in a
   way to forget it; let him by faith and prayer bring his griefs and
   cares to God, an leave them with him, and then he shall forget them.
   Where sin sits heavily affliction sits lightly. If we duly remember our
   sins, we shall, in comparison with them, forget our misery, much more
   if we obtain the comfort of a sealed pardon and a settled peace. He
   whose iniquity is forgiven shall not say, I am sick, but shall forget
   his sickness, Isa. xxxiii. 24.

   4. A comfortable prospect of their future peace. This Zophar here
   thinks to please Job with, in answer to the many despairing expressions
   he had used, as if it were to no purpose for him to hope ever to see
   good days again in this world: "Yea, but thou mayest" (says Zophar)
   "and good nights too." A blessed change he here puts him in hopes of.

   (1.) That though now his light was eclipsed it should shine out again,
   and more brightly than ever (v. 17),--that even his setting sun should
   out-shine his noon-day sun, and his evening be fair and clear as the
   morning, in respect both of honour and pleasure.--that his light should
   shine out of obscurity (Isa. lviii. 10), and the thick and dark cloud,
   from behind which his sun should break forth, would serve as a foil to
   its lustre,--that it should shine even in old age, and those evil days
   should be good days to him. Note, Those that truly turn to God then
   begin to shine forth; their path is as the shining light which
   increases, the period of their day will be the perfection of it, and
   their evening to this world will be their morning to a better.

   (2.) That, though now he was in a continual fear and terror, he should
   live in a holy rest and security, and find himself continually safe and
   easy (v. 18): Thou shalt be secure, because there is hope. Note, Those
   who have a good hope, through grace, in God, and of heaven, are
   certainly safe, and have reason to be secure, how difficult soever the
   times are through which they pass in this world. He that walks
   uprightly may thus walk surely, because, though there are trouble and
   danger, yet there is hope that all will be well at last. Hope is an
   anchor of the soul, Heb. vi. 19. "Thou shalt dig about thee," that is,
   "Thou shalt be as safe as an army in its entrenchments." Those that
   submit to God's government shall be taken under his protection, and
   then they are safe both day and night. [1.] By day, when they employ
   themselves abroad: "Thou shalt dig in safety, thou and thy servants for
   thee, and not be again set upon by the plunderers, who fell upon thy
   servants at plough," ch. i. 14, 15. It is no part of the promised
   prosperity that he should live in idleness, but that he should have a
   calling and follow it, and, when he was about the business of it,
   should be under the divine protection. Thou shalt dig and be safe, not
   rob and be safe, revel and be safe. The way of duty is the way of
   safety. [2.] By night, when they repose themselves at home: Thou shalt
   take thy rest (and the sleep of the labouring man is sweet) in safety,
   notwithstanding the dangers of the darkness. The pillar of cloud by day
   shall be a pillar of fire by night: "Thou shalt lie down (v. 19), not
   forced to wander where there is no place to lay thy head on, nor forced
   to watch and sit up in expectation of assaults; but thou shalt go to
   bed at bedtime, and not only shall non hurt thee, but none shall make
   thee afraid nor so much as give thee an alarm." Note, It is a great
   mercy to have quiet nights and undisturbed sleeps; those say so that
   are within the hearing of the noise of war. And the way to be quiet is
   to seek unto God and keep ourselves in his love. Nothing needs make
   those afraid who return to God as their rest and take him for their
   habitation.

   (3.) That, though now he was slighted, yet he should be courted: "Many
   shall make suit to thee, and think it their interest to secure thy
   friendship." Suit is made to those that are eminently wise or reputed
   to be so, that are very rich or in power. Zophar knew Job so well that
   he foresaw that, how low soever this present ebb was, if once the tide
   turned, it would flow as high as ever; and he would be again the
   darling of his country. Those that rightly make suit to God will
   probably see the day when others will make suit to them, as the foolish
   virgins to the wise, Give us of your oil.

   III. Zophar concludes with a brief account of the doom of wicked people
   (v. 20): But the eyes of the wicked shall fail. It should seem, he
   suspected that Job would not take his counsel, and here tells him what
   would then come of it, setting death as well as life before him. See
   what will become of those who persist in their wickedness, and will not
   be reformed. 1. They shall not reach the good they flatter themselves
   with the hopes of in this world and in the other. Disappointments will
   be their doom, their shame, their endless torment. Their eyes shall
   fail with expecting that which will never come. When a wicked man dies
   his expectation perishes, Prov. xi. 7. Their hope shall be as a puff of
   breath (margin), vanished and gone past recall. Or their hope will
   perish and expire as a man does when he gives up the ghost; it will
   fail them when they have most need of it and when they expected the
   accomplishment of it; it will die away, and leave them in utter
   confusion. 2. They shall not avoid the evil which sometimes they
   frighten themselves with the apprehensions of. They shall not escape
   the execution of the sentence passed upon them, can neither out-brave
   it nor outrun it. Those that will not fly to God will find it in vain
   to think of flying from him.
     __________________________________________________________________

J O B

  CHAP. XII.

   In this and the two following chapters we have Job's answer to Zophar's
   discourse, in which, as before, he first reasons with his friends (see
   ch. xiii. 19) and then turns to his God, and directs his expostulations
   to him, from thence to the end of his discourse. In this chapter he
   addresses himself to his friends, and, I. He condemns what they had
   said of him, and the judgment they had given of his character, ver.
   1-5. II. He contradicts and confronts what they had said of the
   destruction of wicked people in this world, showing that they often
   prosper, ver. 6-11. III. He consents to what they had said of the
   wisdom, power, and sovereignty of God, and the dominion of his
   providence over the children of men and all their affairs; he confirms
   this, and enlarges upon it, ver. 12-25.

Job's Reply to Zophar. (b. c. 1520.)

   1 And Job answered and said,   2 No doubt but ye are the people, and
   wisdom shall die with you.   3 But I have understanding as well as you;
   I am not inferior to you: yea, who knoweth not such things as these?
   4 I am as one mocked of his neighbour, who calleth upon God, and he
   answereth him: the just upright man is laughed to scorn.   5 He that is
   ready to slip with his feet is as a lamp despised in the thought of him
   that is at ease.

   The reproofs Job here gives to his friends, whether they were just or
   no, were very sharp, and may serve for a rebuke to all that are proud
   and scornful, and an exposure of their folly.

   I. He upbraids them with their conceitedness of themselves, and the
   good opinion they seemed to have of their own wisdom in comparison with
   him, than which nothing is more weak and unbecoming, nor better
   deserves to be ridiculed, as it is here. 1. He represents them as
   claiming the monopoly of wisdom, v. 2. He speaks ironically: "No doubt
   you are the people; you think yourselves fit to dictate and give law to
   all mankind, and your own judgment to be the standard by which every
   man's opinion must be measured and tried, as if nobody could discern
   between truth and falsehood, good and evil, but you only; and therefore
   every top-sail must lower to you, and, right or wrong, we must all say
   as you say, and you three must be the people, the majority, to have the
   casting vote." Note, It is a very foolish and sinful thing for any to
   think themselves wiser than all mankind besides, or to speak and act
   confidently and imperiously, as if they thought so. Nay, he goes
   further: "You not only think there are none, but that there will be
   none, as wise as you, and therefore that wisdom must die with you, that
   all the world must be fools when you are gone, and in the dark when
   your sun has set." Note, It is folly for us to think that there will be
   any great irreparable loss of us when we are gone, or that we can be
   ill spared, since God has the residue of the Spirit, and can raise up
   others, more fit than we are, to do his work. When wise men and good
   men die it is a comfort to think that wisdom and goodness shall not die
   with them. Some think Job here reflects upon Zophar's comparing him (as
   he thought) and others to the wild ass's colt, ch. xi. 12. "Yes," says
   he, "we must be asses; you are the only men." 2. He does himself the
   justice to put in his claim as a sharer in the gifts of wisdom (v. 3):
   "But I have understanding (a heart) as well as you; nay, I fall not
   lower than you;" as it is in the margin. "I am as well able to judge of
   the methods and meanings of the divine providence, and to construe the
   hard chapters of it, as you are." He says not this to magnify himself.
   It was no great applause of himself to say, I have understanding as
   well as you; no, nor to say, "I understand this matter as well as you;"
   for what reason had either he or they to be proud of understanding that
   which was obvious and level to the capacity of the meanest? "Yea, who
   knows not such things as these? What things you have said that are true
   are plain truths, and common themes, which there are many that can talk
   as excellently of as either you or I." But he says it to humble them,
   and check the value they had for themselves as doctors of the chair.
   Note, (1.) It may justly keep us from being proud of our knowledge to
   consider how many there are that know as much as we do, and perhaps
   much more and to better purpose. (2.) When we are tempted to be harsh
   in our censures of those we differ from and dispute with we ought to
   consider that they also have understanding as well as we, a capacity of
   judging, and a right of judging for themselves; nay, perhaps they are
   not inferior to us, but superior, and it is possible that they may be
   in the right and we in the wrong; and therefore we ought not to judge
   or despise them (Rom. xiv. 3), nor pretend to be masters (Jam. iii. 1),
   while all we are brethren, Matt. xxiii. 8. It is a very reasonable
   allowance to be made to all we converse with, all we contend with, that
   they are rational creatures as well as we.

   II. He complains of the great contempt with which they had treated him.
   Those that are haughty and think too well of themselves are commonly
   scornful and ready to trample upon all about them. Job found it so, at
   least he thought he did (v. 4): I am as one mocked. I cannot say there
   was cause for this charge; we will not think Job's friends designed him
   any abuse, nor aimed at any thing but to convince him, and so, in the
   right method, to comfort him; yet he cries out, I am as one mocked.
   Note, We are apt to call reproofs reproaches, and to think ourselves
   mocked when we are but advised and admonished; this peevishness is our
   folly, and a great wrong to ourselves and to our friends. Yet we cannot
   but say there was colour for this charge; they came to comfort him, but
   they vexed him, gave him counsels and encouragements, but with no great
   opinion that either the one or the other would take effect; and
   therefore he thought they mocked him, and this added much to his grief.
   Nothing is more grievous to those that have fallen from the height of
   prosperity into the depth of adversity than to be trodden on, and
   insulted over, when they are down; and on this head they are too apt to
   be suspicious. Observe,

   1. What aggravated this grievance to him. Two things:--(1.) That they
   were his neighbours, his friends, his companions (so the word
   signifies), and the scoffs of such are often most spitefully given, and
   always most indignantly received. Ps. lv. 12, 13, It was not an enemy
   that reproached me; then I would have slighted it, and so borne it; but
   it was thou, a man, my equal. (2.) That they were professors of
   religion, such as called upon God, and said that he answered them: for
   some understand that of the persons mocking. "They are such as have a
   regard to heaven, and an interest in heaven, whose prayers I would
   therefore be glad of and thankful for, whose good opinion I cannot but
   covet, and therefore whose censures are the more grievous." Note, It is
   sad that any who call upon God should mock their brethren (Jam. iii. 9,
   10), and it cannot but lie heavily on a good man to be thought ill of
   by those whom he thinks well of, yet this is no new thing.

   2. What supported him under it. (1.) That he had a God to go to, with
   whom he could lodge his appeal; for some understand those words of the
   person mocked, that he calls upon God and he answers him; and so it
   agrees with ch. xvi. 20. My friends scorn me, but my eye poureth out
   tears to God. If our friends be deaf to our complaints, God is not; if
   they condemn us, God knows our integrity; if they make the worst of us,
   he will make the best of us; if they give us cross answers, he will
   give us kind ones. (2.) That his case was not singular, but very
   common: The just upright man is laughed to scorn. By many he is laughed
   at even for his justice and his uprightness, his honesty towards men
   and his piety towards God; these are derided as foolish things, which
   silly people needlessly hamper themselves with, as if religion were a
   jest and therefore to be made a jest of. By most he is laughed at for
   any little infirmity or weakness, notwithstanding his justice and
   uprightness, without any consideration had of that which is so much his
   honour. Note, It was of old the lot of honest good people to be
   despised and derided; we are not therefore to think it strange (1 Pet.
   iv. 12), no, nor to think it hard, if it be our lot; so persecuted they
   not only the prophets, but even the saints of the patriarchal age
   (Matt. v. 12), and can we expect to fare better than they?

   3. What he suspected to be the true cause of it, and that was, in
   short, this: they were themselves rich and at ease, and therefore they
   despised him who had fallen into poverty. It is the way of the world;
   we see instances of it daily. Those that prosper are praised, but of
   those that are going down it is said, "Down with them." He that is
   ready to slip with his feet and fall into trouble, though he has
   formerly shone as a lamp, is then looked upon as a lamp going out like
   the snuff of a candle, which we throw to the ground and tread upon, and
   is accordingly despised in the thought of him that is at ease, v. 5.
   Even the just upright man, that is in his generation as a burning and
   shining light, if he enter into temptation (Ps. lxxiii. 2) or come
   under a cloud, is looked upon with contempt. See here, (1.) What is the
   common fault of those that live in prosperity. Being full, and easy,
   and merry themselves, they look scornfully upon those that are in want,
   pain, and sorrow; they overlook them, take no notice of them, and study
   to forget them. See Ps. cxxiii. 4. The chief butler drinks wine in
   bowls, but makes nothing of the afflictions of Joseph. Wealth without
   grace often makes men thus haughty, thus careless of their poor
   neighbours. (2.) What is the common fate of those that fall into
   adversity. Poverty serves to eclipse all their lustre; though they are
   lamps, yet, if taken out of golden candlesticks, and put, like
   Gideon's, into earthen pitchers, nobody values them as formerly, but
   those that live at ease despise them.

   6 The tabernacles of robbers prosper, and they that provoke God are
   secure; into whose hand God bringeth abundantly.   7 But ask now the
   beasts, and they shall teach thee; and the fowls of the air, and they
   shall tell thee:   8 Or speak to the earth, and it shall teach thee:
   and the fishes of the sea shall declare unto thee.   9 Who knoweth not
   in all these that the hand of the Lord hath wrought this?   10 In whose
   hand is the soul of every living thing, and the breath of all mankind.
     11 Doth not the ear try words? and the mouth taste his meat?

   Job's friends all of them went upon this principle, that wicked people
   cannot prosper long in this world, but some remarkable judgment or
   other will suddenly light on them: Zophar had concluded with it, that
   the eyes of the wicked shall fail, ch. xi. 20. This principle Job here
   opposes, and maintains that God, in disposing men's outward affairs,
   acts as a sovereign, reserving the exact distribution of rewards and
   punishments for the future state.

   I. He asserts it as an undoubted truth that wicked people may, and
   often do, prosper long in this world, v. 6. Even great sinners may
   enjoy great prosperity. Observe, 1. How he describes the sinners. They
   are robbers, and such as provoke God, the worst kind of sinners,
   blasphemers and persecutors. Perhaps he refers to the Sabeans and
   Chaldeans, who had robbed him, and had always lived by spoil and
   rapine, and yet they prospered; all the world saw they did, and there
   is no disputing against sense; one observation built upon matter of
   fact is worth twenty notions framed by an hypothesis. Or more
   generally, All proud oppressors are robbers and pirates. It is supposed
   that what is injurious to men is provoking to God, the patron of right
   and the protector of mankind. It is not strange if those that violate
   the bonds of justice break through the obligations of all religion, bid
   defiance even to God himself, and make nothing of provoking him. 2. How
   he describes their prosperity. It is very great; for, (1.) Even their
   tabernacles prosper, those that live with them and those that come
   after them and descend from them. It seems as if a blessing were
   entailed upon their families; and that is sometimes preserved to
   succeeding generations which was got by fraud. (2.) They are secure,
   and not only feel no hurt, but fear none, are under no apprehensions of
   danger either from threatening providences or an awakened conscience.
   But those that provoke God are never the more safe for their being
   secure. (3.) Into their hand God brings abundantly. They have more than
   heart could wish (Ps. lxxiii. 7), not for necessity only, but for
   delight--not for themselves only, but for others--not for the present
   only, but for hereafter; and this from the hand of Providence too. God
   brings plentifully to them. We cannot therefore judge of men's piety by
   their plenty, nor of what they have in their heart by what they have in
   their hand.

   II. He appeals even to the inferior creatures for the proof of
   this--the beasts, and fowls, and trees, and even the earth itself;
   consult these, and they shall tell thee, v. 7, 8. Many a good lesson we
   may learn from them, but what are they here to teach us?

   1. We may from them learn that the tabernacles of robbers prosper (so
   some); for, (1.) Even among the brute creatures the greater devour the
   less and the stronger prey upon the weaker, and men are as the fishes
   of the sea, Hab. i. 14. If sin had not entered, we may suppose there
   would have been no such disorder among the creatures, but the wolf and
   the lamb would have lain down together. (2.) These creatures are
   serviceable to wicked men, and so they declare their prosperity. Ask
   the herds and the flocks to whom they belong, and they will tell you
   that such a robber, such an oppressor, is their owner: the fishes and
   fowls will tell you that they are served up to the tables, and feed the
   luxury, of proud sinners. The earth brings forth her fruits to them
   (ch. ix. 24), and the whole creation groans under the burden of their
   tyranny, Rom. viii. 20, 22. Note, All the creatures which wicked men
   abuse, by making them the food and fuel of their lusts, will witness
   against them another day, Jam. v. 3, 4.

   2. We may from them learn the wisdom, power, and goodness of God, and
   that sovereign dominion of his into which plain and self-evident truth
   all these difficult dispensations must be resolved. Zophar had made a
   vast mystery of it, ch. xi. 7. "So far from that," says Job, "that what
   we are concerned to know we may learn even from the inferior creatures;
   for who knows not from all these? v. 9. Any one may easily gather from
   the book of the creatures that the hand of the Lord has wrought this,"
   that is, "that there is a wise Providence which guides and governs all
   these things by rules which we are neither acquainted with nor are
   competent judges of." Note, From God's sovereign dominion over the
   inferior creatures we should learn to acquiesce in all his disposals of
   the affairs of the children of men, though contrary to our measures.

   III. He resolves all into the absolute propriety which God has in all
   the creatures (v. 10): In whose hand is the soul of every living thing.
   All the creatures, and mankind particularly, derive their being from
   him, owe their being to him, depend upon him for the support of it, lie
   at his mercy, are under his direction and dominion and entirely at his
   disposal, and at his summons must resign their lives. All souls are
   his; and may he not do what he will with his own? The name Jehovah is
   used here (v. 9), and it is the only time that we meet with it in all
   the discourses between Job and his friends; for God was, in that age,
   more known by the name of Shaddai--the Almighty.

   IV. Those words--(v. 11), Doth not the ear try words, as the mouth
   tastes meat? may be taken either as the conclusion to the foregoing
   discourse or the preface to what follows. The mind of man has as good a
   faculty of discerning between truth and error, when duly stated, as the
   palate has of discerning between what is sweet and what is bitter. Job
   therefore demands from his friends a liberty to judge for himself of
   what they had said, and desires them to use the same liberty in judging
   of what he had said; nay, he seems to appeal to any man's impartial
   judgment in this controversy; let the ear try the words on both sides,
   and it would be found that he was in the right. Note, The ear must try
   words before it receives them so as to subscribe to them. As by the
   taste we judge what food is wholesome to the body and what not, so by
   the spirit of discerning we must judge what doctrine is sound, and
   savoury, and wholesome, and what not, 1 Cor. x. 15; xi. 13.

   12 With the ancient is wisdom; and in length of days understanding.
   13 With him is wisdom and strength, he hath counsel and understanding.
     14 Behold, he breaketh down, and it cannot be built again: he
   shutteth up a man, and there can be no opening.   15 Behold, he
   withholdeth the waters, and they dry up: also he sendeth them out, and
   they overturn the earth.   16 With him is strength and wisdom: the
   deceived and the deceiver are his.   17 He leadeth counsellors away
   spoiled, and maketh the judges fools.   18 He looseth the bond of
   kings, and girdeth their loins with a girdle.   19 He leadeth princes
   away spoiled, and overthroweth the mighty.   20 He removeth away the
   speech of the trusty, and taketh away the understanding of the aged.
   21 He poureth contempt upon princes, and weakeneth the strength of the
   mighty.   22 He discovereth deep things out of darkness, and bringeth
   out to light the shadow of death.   23 He increaseth the nations, and
   destroyeth them: he enlargeth the nations, and straiteneth them again.
     24 He taketh away the heart of the chief of the people of the earth,
   and causeth them to wander in a wilderness where there is no way.   25
   They grope in the dark without light, and he maketh them to stagger
   like a drunken man.

   This is a noble discourse of Job's concerning the wisdom, power, and
   sovereignty of God, in ordering and disposing of all the affairs of the
   children of men, according to the counsel of his own will, which none
   dares gainsay or can resist. Take both him and them out of the
   controversy in which they were so warmly engaged, and they all spoke
   admirably well; but, in that, we sometimes scarcely know what to make
   of them. It were well if wise and good men, that differ in their
   apprehensions about minor things, would see it to be for their honour
   and comfort, and the edification of others, to dwell most upon those
   great things in which they are agreed. On this subject Job speaks like
   himself. Here are no passionate complaints, no peevish reflections, but
   every thing masculine and great.

   I. He asserts the unsearchable wisdom and irresistible power of God. It
   is allowed that among men there is wisdom and understanding, v. 12. But
   it is to be found only with some few, with the ancient, and those who
   are blessed with length of days, who get it by long experience and
   constant experience; and, when they have got the wisdom, they have lost
   their strength and are unable to execute the results of their wisdom.
   But now with God there are both wisdom and strength, wisdom to design
   the best and strength to accomplish what is designed. He does not get
   counsel or understanding, as we do, by observation, but he has it
   essentially and eternally in himself, v. 13. What is the wisdom of
   ancient men compared with the wisdom of the ancient of days! It is but
   little that we know, and less that we can do; but God can do every
   thing, and no thought can be withheld from him. Happy are those who
   have this God for their God, for they have infinite wisdom and strength
   engaged for them. Foolish and fruitless are all the attempts of men
   against him (v. 14): He breaketh down, and it cannot be built again.
   Note, There is no contending with the divine providence, nor breaking
   the measures of it. As he had said before (ch. ix. 12), He takes away,
   and who can hinder him? so he says again. What God says cannot be
   gainsaid, nor what he does undone. There is no rebuilding what God will
   have to lie in ruins; witness the tower of Babel, which the undertakers
   could not go on with, and the desolations of Sodom and Gomorrah, which
   could never be repaired. See Isa. xxv. 2; Ezek. xxvi. 14; Rev. xviii.
   21. There is no releasing those whom God has condemned to a perpetual
   imprisonment; if he shut up a man by sickness, reduce him to straits,
   and embarrass him in his affairs, there can be no opening. He shuts up
   in the grave, and none can break open those sealed doors--shuts up in
   hell, in chains of darkness, and none can pass that great gulf fixed.

   II. He gives an instance, for the proof of this doctrine in nature, v.
   15. God has the command of the waters, binds them as in a garment
   (Prov. xxx. 4), holds them in the hollow of his hand (Isa. xl. 12); and
   he can punish the children of men either by the defect or by the excess
   of them. As men break the laws of virtue by extremes on each hand, both
   defects and excesses, while virtue is in the mean, so God corrects them
   by extremes, and denies them the mercy which is in the mean. 1. Great
   droughts are sometimes great judgments: He withholds the waters, and
   they dry up; if the heaven be as brass, the earth is as iron; if the
   rain be denied, fountains dry up and their streams are wanted, fields
   are parched and their fruits are wanted, Amos iv. 7. 2. Great wet is
   sometimes a great judgment. He raises the waters, and overturns the
   earth, the productions of it, the buildings upon it. A sweeping rain is
   said to leave no food, Prov. xxviii. 3. See how many ways God has of
   contending with a sinful people and taking from them abused, forfeited,
   mercies; and how utterly unable we are to contend with him. If we might
   invert the order, this verse would fitly refer to Noah's flood, that
   ever memorable instance of the divine power. God then, in wrath, sent
   the waters out, and they overturned the earth; but in mercy he withheld
   them, shut the windows of heaven and the fountains of the great deep,
   and then, in a little time, they dried up.

   III. He gives many instances of it in God's powerful management of the
   children of men, crossing their purposes and serving his own by them
   and upon them, overruling all their counsels, overpowering all their
   attempts, and overcoming all their oppositions. What changes does God
   make with men! what turns does he give them! how easily, how
   surprisingly!

   1. In general (v. 16): With him are strength and reason (so some
   translate it), strength and consistency with himself: it is an elegant
   word in the original. With him are the very quintessence and extract of
   wisdom. With him are power and all that is; so some read it. He is what
   he is of himself, and by him and in him all things subsist. Having this
   strength and wisdom, he knows how to make use, not only of those who
   are wise and good, who willingly and designedly serve him, but even of
   those who are foolish and bad, who, one would think, could be made no
   way serviceable to the designs of his providence: The deceived and the
   deceiver are his; the simplest men that are deceived are not below his
   notice; the subtlest men that deceive cannot with all their subtlety
   escape his cognizance. The world is full of deceit; the one half of
   mankind cheats the other, and God suffers it to be so, and from both
   will at last bring glory to himself. The deceivers make tools of the
   deceived, but the great God makes tools of them both, wherewith he
   works, and none can hinder him. He has wisdom and might enough to
   manage all the fools and knaves in the world, and knows how to serve
   his own purposes by them, notwithstanding the weakness of the one and
   the wickedness of the other. When Jacob by a fraud got the blessing the
   design of God's grace was served; when Ahab was drawn by a false
   prophecy into an expedition that was his ruin the design of God's
   justice was served; and in both the deceived and the deceiver were at
   his disposal. See Ezek. xiv. 9. God would not suffer the sin of the
   deceiver, nor the misery of the deceived, if he knew not how to set
   bounds to both and bring glory to himself out of both. Hallelujah, the
   Lord God omnipotent thus reigns; and it is well he does, for otherwise
   there is so little wisdom and so little honesty in the world that it
   would all have been in confusion and ruin long ago.

   2. He next descends to the particular instances of the wisdom and power
   of God in the revolutions of states and kingdoms; for thence he fetches
   his proofs, rather than from the like operations of Providence
   concerning private persons and families, because the more high and
   public the station is in which men are placed the more the changes that
   befal them are taken notice of, and consequently the more illustriously
   does Providence shine forth in them. And it is easy to argue, If God
   can thus turn and toss the great ones of the earth, like a ball in a
   large place (as the prophet speaks, Isa. xxii. 18), much more the
   little ones; and with him to whom states and kingdoms must submit it is
   surely the greatest madness for us to contend. Some think that Job here
   refers to the extirpation of those powerful nations, the Rephaim, the
   Zuzim, the Emim, and the Horites (mentioned Gen. xiv. 5, 6; Deut. ii.
   10, 20), in which perhaps it was particularly noticed how strangely
   they were infatuated and enfeebled: if so, it is designed to show that
   whenever the like is done in the affairs of nations it is God that does
   it, and we must therein observe his sovereign dominion, even over those
   that think themselves most powerful, politic, and absolute. Compare
   this with that of Eliphaz, ch. v. 12, &c. Let us gather up the
   particular changes here specified, which God makes upon persons, either
   for the destruction of nations and the planting of others in their room
   or for the turning out of a particular government and ministry and the
   elevation of another in its room, which may be a blessing to the
   kingdom; witness the glorious Revolution in our own land twenty years
   ago, in which we saw as happy an exposition as ever was given of this
   discourse of Job's. (1.) Those that were wise are sometimes strangely
   infatuated, and in this the hand of God must be acknowledged (v. 17):
   He leadeth counsellors away spoiled, as trophies of his victory over
   them, spoiled of all the honour and wealth they have got by their
   policy, nay, spoiled of the wisdom itself for which they have been
   celebrated and the success they promised themselves in their projects.
   His counsel stands, while all their devices are brought to nought and
   their designs baffled, and so they are spoiled both of the satisfaction
   and of the reputation of their wisdom. He maketh the judges fools. By a
   work on their minds he deprives them of their qualifications for
   business, and so they become really fools; and by his disposal of their
   affairs he makes the issue and event of their projects to be quite
   contrary to what they themselves intended, and so he makes them look
   like fools. The counsel of Ahithophel, one in whom this scripture was
   remarkably fulfilled, became foolishness, and he, according to his
   name, the brother of a fool. See Isa. xix. 13, The princes of Zoan have
   become fools; they have seduced Egypt, even those that are the stay of
   the tribes thereof. Let not the wise man therefore glory in his wisdom,
   nor the ablest counsellors and judges be proud of their station, but
   humbly depend upon God for the continuance of their abilities. Even the
   aged, who seem to hold their wisdom by prescription, and think they
   have got it by their own industry and therefore have an indefeasible
   title to it, may yet be deprived of it, and often are, by the
   infirmities of age, which make them twice children: He taketh away the
   understanding of the aged, v. 20. The aged, who were most depended on
   for advice, fail those that depended on them. We read of an old and yet
   foolish king, Eccl. iv. 13. (2.) Those that were high and in authority
   are strangely brought down, impoverished, and enslaved, and it is God
   that humbles them (v. 18): He looseth the bond of kings, and taketh
   from them the power wherewith they ruled their subjects, perhaps
   enslaved them and ruled them with rigour; he strips them of all the
   ensigns of their honour and authority, and all the supports of their
   tyranny, unbuckles their belts, so that the sword drops from their
   side, and then no marvel if the crown quickly drops from their head, on
   which immediately follows the girding of their loins with a girdle, a
   badge of servitude, for servants went with their loins girt. Thus he
   leads great princes away spoiled of all their power and wealth, and
   that in which they pleased and prided themselves, v. 19. Note, Kings
   are not exempt from God's jurisdiction. To us they are gods, but men to
   him, and subject to more than the common changes of human life. (3.)
   Those that were strong are strangely weakened, and it is God that
   weakens them (v. 21) and overthrows the mighty. v. 19. Strong bodies
   are weakened by age and sickness; powerful armies moulder and come to
   nothing, and their strength will not secure them from a fatal
   overthrow. No force can stand before Omnipotence, no, not that of
   Goliath. (4.) Those that were famed for eloquence, and entrusted with
   public business, are strangely silenced, and have nothing to say (v.
   20): He removeth away the speech of the trusty, so that they cannot
   speak as they intended and as they used to do, with freedom and
   clearness, but blunder, and falter, and make nothing of it. Or they
   cannot speak what they intended, but the contrary, as Balaam, who
   blessed those whom he was called to curse. Let not the orator therefore
   be proud of his rhetoric, nor use it to any bad purposes, lest God take
   it away, who made man's mouth. (5.) Those that were honoured and
   admired strangely fall into disgrace (v. 21): He poureth contempt upon
   princes. He leaves them to themselves to do mean things, or alters the
   opinions of men concerning them. If princes themselves dishonour God
   and despise him, if they offer indignities to the people of God and
   trample upon them, they shall be lightly esteemed, and God will pour
   contempt upon them. See Ps. cvii. 40. Commonly none more abject in
   themselves, nor more abused by others when they are down, than those
   who were haughty and insolent when they were in power. (6.) That which
   was secret, and lay hidden, is strangely brought to light and laid open
   (v. 22): He discovers deep things out of darkness. Plots closely laid
   are discovered and defeated; wickedness closely committed and artfully
   concealed is discovered, and the guilty are brought to condign
   punishment--secret treasons (Eccl. x. 20), secret murders, secret
   whoredoms. The cabinet-councils of princes are before God's eye, 2
   Kings vi. 11. (7.) Kingdoms have their ebbings and flowings, their
   waxings and wanings; and both are from God (v. 23): He sometimes
   increases their numbers, and enlarges their bounds, so that they make a
   figure among the nations and become formidable; but after a while, by
   some undiscerned cause perhaps, they are destroyed and straitened, made
   few and poor, cut short and many of them cut off, and so they are
   rendered despicable among their neighbours, and those that were the
   head become the tail of the nations. See Ps. cvii. 38, 39. (8.) Those
   that were bold and courageous, and made nothing of dangers, are
   strangely cowed and dispirited; and this also is the Lord's doing (v.
   24): He taketh away the heart of the chief of the people, that were
   their leaders and commanders, and were most famed for their martial
   fire and great achievements; when any thing is to be done they are
   heartless, and ready to flee at the shaking of a leaf. Ps. lxvi. 5.
   (9.) Those that were driving on their projects with full speed are
   strangely bewildered and at a loss; they know not where they are nor
   what they do, are unsteady in their counsels and uncertain in their
   motions, off and on, this way and that way, wandering like men in a
   desert (v. 24), groping like men in the dark, and staggering like men
   in drink, v. 25. Isa. lix. 10. Note, God can soon nonplus the deepest
   politicians and bring the greatest wits to their wits' end, to show
   that wherein they deal proudly he is above them.

   Thus are the revolutions of kingdoms wonderfully brought about by an
   overruling Providence. Heaven and earth are shaken, but the Lord sits
   King for ever, and with him we look for a kingdom that cannot be
   shaken.
     __________________________________________________________________

J O B

  CHAP. XIII.

   Job here comes to make application of what he had said in the foregoing
   chapter; and now we have him not in so good a temper as he was in then:
   for, I. He is very bold with his friends, comparing himself with them,
   notwithstanding the mortifications he was under, ver. 1, 2. Condemning
   them for their falsehood, their forwardness to judge, their partiality
   and deceitfulness under colour of pleading God's cause (ver. 4-8), and
   threatening them with the judgments of God for their so doing (ver.
   9-12), desiring them to be silent (ver. 5, 13, 17), and turning from
   them to God, ver. 3. II. He is very bold with his God. 1. In some
   expressions his faith is very bold, yet that is not more bold than
   welcome, ver. 15, 16, 18. But, 2. In other expressions his passion is
   rather too bold in expostulations with God concerning the deplorable
   condition he was in (ver. 14, 19, &c.), complaining of the confusion he
   was in (ver. 20-22), and the loss he was at to find out the sin that
   provoked God thus to afflict him, and in short of the rigour of God's
   proceedings against him, ver. 23-28.

Job's Reply to Zophar. (b. c. 1520.)

   1 Lo, mine eye hath seen all this, mine ear hath heard and understood
   it.   2 What ye know, the same do I know also: I am not inferior unto
   you.   3 Surely I would speak to the Almighty, and I desire to reason
   with God.   4 But ye are forgers of lies, ye are all physicians of no
   value.   5 O that ye would altogether hold your peace! and it should be
   your wisdom.   6 Hear now my reasoning, and hearken to the pleadings of
   my lips.   7 Will ye speak wickedly for God? and talk deceitfully for
   him?   8 Will ye accept his person? will ye contend for God?   9 Is it
   good that he should search you out? or as one man mocketh another, do
   ye so mock him?   10 He will surely reprove you, if ye do secretly
   accept persons.   11 Shall not his excellency make you afraid? and his
   dread fall upon you?   12 Your remembrances are like unto ashes, your
   bodies to bodies of clay.

   Job here warmly expresses his resentment of the unkindness of his
   friends.

   I. He comes up with them as one that understood the matter in dispute
   as well as they, and did not need to be taught by them, v. 1, 2. They
   compelled him, as the Corinthians did Paul, to commend himself and his
   own knowledge, yet not in a way of self-applause, but of
   self-justification. All he had before said his eye had seen confirmed
   by many instances, and his ear had heard seconded by many authorities,
   and he well understood it and what use to make of it. Happy are those
   who not only see and hear, but understand, the greatness, glory, and
   sovereignty of God. This, he thought, would justify what he had said
   before (ch. xii. 3), which he repeats here (v. 2): "What you know, the
   same do I know also, so that I need not come to you to be taught; I am
   not inferior unto you in wisdom." Note, Those who enter into
   disputation enter into temptation to magnify themselves and vilify
   their brethren more than is fit, and therefore ought to watch and pray
   against the workings of pride.

   II. He turns from them to God (v. 3): Surely I would speak to the
   Almighty; as if he had said, "I can promise myself no satisfaction in
   talking to you. O that I might have liberty to reason with God! He
   would not be so hard upon me as you are." The prince himself will
   perhaps give audience to a poor petitioner with more mildness,
   patience, and condescension, than the servants will. Job would rather
   argue with God himself than with his friends. See here, 1. What
   confidence those have towards God whose hearts condemn them not of
   reigning hypocrisy: they can, with humble boldness, appear before him
   and appeal to him. 2. What comfort those have in God whose neighbours
   unjustly condemn them: if they may not speak to them with any hopes of
   a fair hearing, yet they may speak to the Almighty; they have easy
   access to him and shall find acceptance with him.

   III. He condemns them for their unjust and uncharitable treatment of
   him, v. 4. 1. They falsely accused him, and that was unjust: You are
   forgers of lies. They framed a wrong hypothesis concerning the divine
   Providence, and misrepresented it, as if it did never remarkably
   afflict any but wicked men in this world, and thence they drew a false
   judgment concerning Job, that he was certainly a hypocrite. For this
   gross mistake, both in doctrine and application, he thinks an
   indictment of forgery lies against them. To speak lies is bad enough,
   though but at second hand, but to forge them with contrivance and
   deliberation is much worse; yet against this wrong neither innocency
   nor excellency will be a fence. 2. They basely deceived him, and that
   was unkind. They undertook his cure, and pretended to be his
   physicians; but they were all physicians of no value, "idol-physicians,
   who can do me no more good than an idol can." They were worthless
   physicians, who neither understood his case nor knew how to prescribe
   to him--mere empirics, who pretended to great things, but in conference
   added nothing to him: he was never the wiser for all they said. Thus to
   broken hearts and wounded consciences all creatures, without Christ,
   are physicians of no value, on which one may spend all and be never the
   better, but rather grow worse, Mark v. 26.

   IV. He begs they would be silent and give him a patient hearing, v. 5,
   6. 1. He thinks it would be a credit to them if they would say no more,
   having said too much already: "Hold your peace, and it shall be your
   wisdom, for thereby you will conceal your ignorance and ill-nature,
   which now appear in all you say." They pleaded that they could not
   forbear speaking (ch. iv. 2, xi. 2, 3); but he tells them that they
   would better have consulted their own reputation if they had enjoined
   themselves silence. Better say nothing than nothing to the purpose or
   that which tends to the dishonour of God and the grief of our brethren.
   Even a fool, when he holds his peace, is accounted wise, because
   nothing appears to the contrary, Prov. xvii. 28. And, as silence is an
   evidence of wisdom, so it is a means of it, as it gives time to think
   and hear. 2. He thinks it would be a piece of justice to him to hear
   what he had to say: Hear now my reasoning. Perhaps, though they did not
   interrupt him in his discourse, yet they seemed careless, and did not
   much heed what he said. He therefore begged that they would not only
   hear, but hearken. Note, We should be very willing and glad to hear
   what those have to say for themselves whom, upon any account, we are
   tempted to have hard thoughts of. Many a man, if he could but be fairly
   heard, would be fairly acquitted, even in the consciences of those that
   run him down.

   V. He endeavours to convince them of the wrong they did to God's
   honour, while they pretended to plead for him, v. 7, 8. They valued
   themselves upon it that they spoke for God, were advocates for him, and
   had undertaken to justify him and his proceedings against Job; and,
   being (as they thought) of counsel for the sovereign, they expected not
   only the ear of the court and the last word, but judgment on their
   side. But Job tells them plainly, 1. That God and his cause did not
   need such advocates: "Will you think to contend for God, as if his
   justice were clouded and wanted to be cleared up, or as if he were at a
   loss what to say and wanted you to speak for him? Will you, who are so
   weak and passionate, put in for the honour of pleading God's cause?"
   Good work ought not to be put into bad hands. Will you accept his
   person? If those who have not right on their side carry their cause, it
   is by the partiality of the judge in favour of their persons; but God's
   cause is so just that it needs no such methods for the support of it.
   He is a God, and can plead for himself (Judg. vi. 31); and, if you were
   for ever silent, the heavens would declare his righteousness. 2. That
   God's cause suffered by such management. Under pretence of justifying
   God in afflicting Job they magisterially condemned him as a hypocrite
   and a bad man. "This" (says he) "is speaking wickedly" (for
   uncharitableness and censoriousness are wickedness, great wickedness;
   it is an offence to God to wrong our brethren); "it is talking
   deceitfully, for you condemn one whom yet perhaps your own consciences,
   at the same time, cannot but acquit. Your principles are false and your
   arguings fallacious, and will it excuse you to say, It is for God?" No,
   for a good intention will not justify, much less will it sanctify, a
   bad word or action. God's truth needs not our lie, nor God's cause
   either our sinful policies or our sinful passions. The wrath of man
   works not the righteousness of God, nor may we do evil that good may
   come, Rom. iii. 7, 8. Pious frauds (as they call them) are impious
   cheats; and devout persecutions are horrid profanations of the name of
   God, as theirs who hated their brethren, and cast them out, saying, Let
   the Lord be glorified, Isa. lxvi. 5; John xvi. 2.

   VI. He endeavours to possess them with a fear of God's judgment, and so
   to bring them to a better temper. Let them not think to impose upon God
   as they might upon a man like themselves, nor expect to gain his
   countenance in their bad practices by pretending a zeal for him and his
   honour. "As one man mocks another by flattering him, do you think so to
   mock him and deceive him?" Assuredly those who think to put a cheat
   upon God will prove to have put a cheat upon themselves. Be not
   deceived, God is not mocked. That they might not think thus to jest
   with God, and affront him, Job would have them to consider both God and
   themselves, and then they would find themselves unable to enter into
   judgment with him.

   1. Let them consider what a God he is into whose service they had thus
   thrust themselves, and to whom they really did so much disservice, and
   enquire whether they could give him a good account of what they did.
   Consider, (1.) The strictness of his scrutiny and enquiries concerning
   them (v. 9) "Is it good that he should search you out? Can you bear to
   have the principles looked into which you go upon in your censures, and
   to have the bottom of the matter found out?" Note, It concerns us all
   seriously to consider whether it will be to our advantage or no that
   God searches the heart. It is good to an upright man who means honestly
   that God should search him; therefore he prays for it: Search me, O
   God! and know my heart. God's omniscience is a witness of his
   sincerity. But it is bad to him who looks one way and rows another that
   God should search him out, and lay him open to his confusion. (2.) The
   severity of his rebukes and displeasure against them (v. 10): "If you
   do accept persons, though but secretly and in heart, he will surely
   reprove you; he will be so far from being pleased with your censures of
   me, though under colour of vindicating him, that he will resent them as
   a great provocation, as any prince or great man would if a base action
   were done under the sanction of his name and under the colour of
   advancing his interest." Note, What we do amiss we shall certainly be
   reproved for, one way or other, one time or other, though it be done
   ever so secretly. (3.) The terror of his majesty, which if they would
   duly stand in awe of they would not do that which would make them
   obnoxious to his wrath (v. 11): "Shall not his excellency make you
   afraid? You that have great knowledge of God, and profess religion and
   a fear of him, how dare you talk at this rate and give yourselves so
   great a liberty of speech? Ought you not to walk and talk in the fear
   of God? Neh. v. 9. Should not his dread fall upon you, and give a check
   to your passions?" Methinks Job speaks this as one that did himself
   know the terror of the Lord, and lived in a holy fear of him, whatever
   his friends suggested to the contrary. Note, [1.] There is in God a
   dreadful excellency. He is the most excellent Being, has all
   excellencies in himself and in each infinitely excels any creature. His
   excellencies in themselves are amiable and lovely. He is the most
   beautiful Being; but considering man's distance from God by nature, and
   his defection and degeneracy by sin, his excellencies are dreadful. His
   power, holiness, justice, yea, and his goodness too, are dreadful
   excellencies. They shall fear the Lord and his goodness. [2.] A holy
   awe of this dreadful excellency should fall upon us and make us afraid.
   This would awaken impenitent sinners and bring them to repentance, and
   would influence all to be careful to please him and afraid of offending
   him.

   2. Let them consider themselves, and what an unequal match they were
   for this great God (v. 12): "Your remembrances (all that in you for
   which you hope to be remembered when you are gone) are like unto ashes,
   worthless and weak, and easily trampled on and blown away. Your bodies
   are like bodies of clay, mouldering and coming to nothing. Your
   memories, you think, will survive your bodies, but, alas! they are like
   ashes which will be shovelled up with your dust." Note, the
   consideration of our own meanness and mortality should make us afraid
   of offending God, and furnishes a good reason why we should not despise
   and trample upon our brethren. Bishop Patrick gives another sense of
   this verse: "Your remonstrances on God's behalf are no better than
   dust, and the arguments you accumulate but like so many heaps of dirt."

   13 Hold your peace, let me alone, that I may speak, and let come on me
   what will.   14 Wherefore do I take my flesh in my teeth, and put my
   life in mine hand?   15 Though he slay me, yet will I trust in him: but
   I will maintain mine own ways before him.   16 He also shall be my
   salvation: for a hypocrite shall not come before him.   17 Hear
   diligently my speech, and my declaration with your ears.   18 Behold
   now, I have ordered my cause; I know that I shall be justified.   19
   Who is he that will plead with me? for now, if I hold my tongue, I
   shall give up the ghost.   20 Only do not two things unto me: then will
   I not hide myself from thee.   21 Withdraw thine hand far from me: and
   let not thy dread make me afraid.   22 Then call thou, and I will
   answer: or let me speak, and answer thou me.

   Job here takes fresh hold, fast hold, of his integrity, as one that was
   resolved not to let it go, nor suffer it to be wrested from him. His
   firmness in this matter is commendable and his warmth excusable.

   I. He entreats his friends and all the company to let him alone, and
   not interrupt him in what he was about to say (v. 13), but diligently
   to hearken to it, v. 17. He would have his own protestation to be
   decisive, for none but God and himself knew his heart. "Be silent
   therefore, and let me hear no more of you, but hearken diligently to
   what I say, and let my own oath for confirmation be an end of the
   strife."

   II. He resolves to adhere to the testimony his own conscience gave of
   his integrity; and though his friends called it obstinacy that should
   not shake his constancy: "I will speak in my own defence, and let come
   on me what will, v. 13. Let my friends put what construction they
   please upon it, and think the worse of me for it; I hope God will not
   make my necessary defence to be my offence, as you do. He will justify
   me (v. 18) and then nothing can come amiss to me." Note, Those that are
   upright, and have the assurance of their uprightness, may cheerfully
   welcome every event. Come what will, bene præparatum pectus--they are
   ready for it. He resolves (v. 15) that he will maintain his own ways.
   He would never part with the satisfaction he had in having walked
   uprightly with God; for, though he could not justify every word he had
   spoken, yet, in the general, his ways were good, and he would maintain
   his uprightness; and why should he not, since that was his great
   support under his present exercises, as it was Hezekiah's, Now, Lord,
   remember how I have walked before thee? Nay, he would not only not
   betray his own cause, or give it up, but he would openly avow his
   sincerity; for (v. 19) "If hold my tongue, and do not speak for myself,
   my silence now will for ever silence me, for I shall certainly give up
   the ghost," v. 19. "If I cannot be cleared, yet let me be eased, by
   what I say," as Elihu, ch. xxxii. 17, 20.

   III. He complains of the extremity of pain and misery he was in (v.
   14): Wherefore do I take my flesh in my teeth? That is, 1. "Why do I
   suffer such agonies? I cannot but wonder that God should lay so much
   upon me when he knows I am not a wicked man." He was ready, not only to
   rend his clothes, but even to tear his flesh, through the greatness of
   his affliction, and saw himself at the brink of death, and his life in
   his hand, yet his friends could not charge him with any enormous crime,
   nor could he himself discover any; no marvel then that he was in such
   confusion. 2. "Why do I stifle and smother the protestations of my
   innocency?" When a man with great difficulty keeps in what he would
   say, he bites his lips. "Now," says he, "why may not I take liberty to
   speak, since I do but vex myself, add to my torment, and endanger my
   life, by refraining?" Note, It would vex the most patient man, when he
   has lost every thing else, to be denied the comfort (if he deserves it)
   of a good conscience and a good name.

   IV. He comforts himself in God, and still keeps hold of his confidence
   in him. Observe here,

   1. What he depends upon God for--justification and salvation, the two
   great things we hope for through Christ. (1.) Justification (v. 18): I
   have ordered my cause, and, upon the whole matter, I know that I shall
   be justified. This he knew because he knew that his Redeemer lived, ch.
   xix. 25. Those whose hearts are upright with God, in walking not after
   the flesh but after the Spirit, may be sure that through Christ there
   shall be no condemnation to them, but that, whoever lays any thing to
   their charge, they shall be justified: they may know that they shall.
   (2.) Salvation (v. 16): He also shall be my salvation. He means it not
   of temporal salvation (he had little expectation of that); but
   concerning his eternal salvation he was very confident that God would
   not only be his Saviour to make him happy, but his salvation, in the
   vision and fruition of whom he should be happy. And the reason why he
   depended on God for salvation was because a hypocrite shall not come
   before him. He knew himself not to be a hypocrite, and that none but
   hypocrites are rejected of God, and therefore concluded he should not
   be rejected. Sincerity is our evangelical perfection; nothing will ruin
   us but the want of that.

   2. With what constancy he depends upon him: Though he slay me, yet will
   I trust in him, v. 15. This is a high expression of faith, and what we
   should all labour to come up to--to trust in God, though he slay us,
   that is, we must be well pleased with God as a friend even when he
   seems to come forth against us as an enemy, ch. xxiii. 8-10. We must
   believe that all shall work for good to us even when all seems to make
   against us, Jer. xxiv. 5. We must proceed and persevere in the way of
   our duty, though it cost us all that is dear to us in this world, even
   life itself, Heb. xi. 35. We must depend upon the performance of the
   promise when all the ways leading to it are shut up, Rom. iv. 18. We
   must rejoice in God when we have nothing else to rejoice in, and cleave
   to him, yea, though we cannot for the present find comfort in him. In a
   dying hour we must derive from him living comforts; and this is to
   trust in him though he slay us.

   V. He wishes to argue the case even with God himself, if he might but
   have leave to settle the preliminaries of the treaty, v. 20-22. He had
   desired (v. 3) to reason with God, and is still of the same mind. He
   will not hide himself, that is, he will not decline the trial, nor
   dread the issue of it, but under two provisos:--1. That his body might
   not be tortured with this exquisite pain: "Withdraw thy hand far from
   me; for, while I am in this extremity, I am fit for nothing. I can make
   a shift to talk with my friends, but I know not how to address myself
   to thee." When we are to converse with God we have need to be composed,
   and as free as possible from every thing that may make us uneasy. 2.
   That his mind might not be terrified with the tremendous majesty of
   God: "Let not thy dread make me afraid; either let the manifestations
   of thy presence be familiar or let me be enabled to bear them without
   disorder and disturbance." Moses himself trembled before God, so did
   Isaiah and Habakkuk. O God! thou art terrible even in thy holy places.
   "Lord," says Job, "let me not be put into such a consternation of
   spirit, together with this bodily affliction; for then I must certainly
   drop the cause, and shall make nothing of it." See what a folly it is
   for men to put off their repentance and conversion to a sick-bed and a
   death-bed. How can even a good man, much less a bad man, reason with
   God, so as to be justified before him, when he is upon the rack of pain
   and under the terror of the arrests of death? At such a time it is very
   bad to have the great work to do, but very comfortable to have it done,
   as it was to Job, who, if he might but have a little breathing-time,
   was ready either, (1.) To hear God speaking to him by his word, and
   return an answer: Call thou, and I will answer; or, (2.) To speak to
   him by prayer, and expect an answer: Let me speak, and answer thou me,
   v. 22. Compare this with ch. ix. 34, 35, where he speaks to the same
   purport. In short, the badness of his case was at present such a damp
   upon him as he could not get over; otherwise he was well assured of the
   goodness of his cause, and doubted not but to have the comfort of it at
   last, when the present cloud was over. With such holy boldness may the
   upright come to the throne of grace, not doubting but to find mercy
   there.

   23 How many are mine iniquities and sins? make me to know my
   transgression and my sin.   24 Wherefore hidest thou thy face, and
   holdest me for thine enemy?   25 Wilt thou break a leaf driven to and
   fro? and wilt thou pursue the dry stubble?   26 For thou writest bitter
   things against me, and makest me to possess the iniquities of my youth.
     27 Thou puttest my feet also in the stocks, and lookest narrowly unto
   all my paths; thou settest a print upon the heels of my feet.   28 And
   he, as a rotten thing, consumeth, as a garment that is moth eaten.

   Here, I. Job enquires after his sins, and begs to have them discovered
   to him. He looks up to God, and asks him what was the number of them
   (How many are my iniquities?) and what were the particulars of them:
   Make me to know my transgressions, v. 23. His friends were ready enough
   to tell him how numerous and how heinous they were, ch. xxii. 5. "But,
   Lord," says he, "let me know them from thee; for thy judgment is
   according to truth, theirs is not." This may be taken either, 1. As a
   passionate complaint of hard usage, that he was punished for his faults
   and yet was not told what his faults were. Or, 2. As a prudent appeal
   to God from the censures of his friends. He desired that all his sins
   might be brought to light, as knowing they would then appear not so
   many, nor so mighty, as his friends suspected him to be guilty of. Or,
   3. As a pious request, to the same purport with that which Elihu
   directed him to, ch. xxxiv. 32. That which I see not, teach thou me.
   Note, A true penitent is willing to know the worst of himself; and we
   should all desire to know what our transgressions are, that we may be
   particular in the confession of them and on our guard against them for
   the future.

   II. He bitterly complains of God's withdrawings from him (v. 24):
   Wherefore hidest thou thy face? This must be meant of something more
   than his outward afflictions; for the loss of estate, children, health,
   might well consist with God's love; when that was all, he blessed the
   name of the Lord; but his soul was also sorely vexed, and that is it
   which he here laments. 1. That the favours of the Almighty were
   suspended. God hid his face as one strange to him, displeased with him,
   shy and regardless of him. 2. That the terrors of the Almighty were
   inflicted and impressed upon him. God held him for his enemy, shot his
   arrows at him (ch. vi. 4), and set him as a mark, ch. vii. 20. Note,
   The Holy Ghost sometimes denies his favours and discovers his terrors
   to the best and dearest of his saints and servants in this world. This
   case occurs, not only in the production, but sometimes in the progress
   of the divine life. Evidences for heaven are eclipsed, sensible
   communications interrupted, dread of divine wrath impressed, and the
   returns of comfort, for the present, despaired of, Ps. lxxvii. 7-9;
   lxxxviii. 7, 15, 16. These are grievous burdens to a gracious soul,
   that values God's loving-kindness as better than life, Prov. xviii. 14.
   A wounded spirit who can bear? Job, by asking here, Why hidest thou thy
   face? teaches us that, when at any time we are under the sense of God's
   withdrawings, we are concerned to enquire into the reason of them--what
   is the sin for which he corrects us and what the good he designs us.
   Job's sufferings were typical of the sufferings of Christ, from whom
   not only men hid their faces (Isa. liii. 3), but God hid his, witness
   the darkness which surrounded him on the cross when he cried out, My
   God, my God, why hast thou forsaken me? If this were done to these
   green trees, what shall be done to the dry? They will for ever be
   forsaken.

   III. He humbly pleads with God his own utter inability to stand before
   him (v. 25): "Wilt thou break a leaf, pursue the dry stubble? Lord, is
   it for thy honour to trample upon one that is down already, or to crush
   one that neither has nor pretends to any power to resist thee?" Note,
   We ought to have such an apprehension of the goodness and compassion of
   God as to believe that he will not break the bruised reed, Matt. xii.
   20.

   IV. He sadly complains of God's severe dealings with him. He owns it
   was for his sins that God thus contended with him, but thinks it hard,

   1. That his former sins, long since committed, should now be remembered
   against him, and he should he reckoned with for the old scores (v. 26):
   Thou writest bitter things against me. Afflictions are bitter things.
   Writing them denotes deliberation and determination, written as a
   warrant for execution; it denotes also the continuance of his
   affliction, for that which is written remains, and, "Herein thou makest
   me to possess the iniquities of my youth," that is, "thou punishest me
   for them, and thereby puttest me in mind of them, and obligest me to
   renew my repentance for them." Note, (1.) God sometimes writes very
   bitter things against the best and dearest of his saints and servants,
   both in outward afflictions and inward disquiet; trouble in body and
   trouble in mind, that he may humble them, and prove them, and do them
   good in their latter end. (2.) That the sins of youth are often the
   smart of age both in respect of sorrow within (Jer. xxxi. 18, 19) and
   suffering without, ch. xx. 11. Time does not wear out the guilt of sin.
   (3.) That when God writes bitter things against us his design therein
   is to make us possess our iniquities, to bring forgotten sins to mind,
   and so to bring us to remorse for them as to break us off from them.
   This is all the fruit, to take away our sin.

   2. That his present mistakes and miscarriages should be so strictly
   taken notice of, and so severely animadverted upon (v. 27): "Thou
   puttest my feet also in the stocks, not only to afflict me and expose
   me to shame, not only to keep me from escaping the strokes of thy
   wrath, but that thou mayest critically remark all my motions and look
   narrowly to all my paths, to correct me for every false step, nay, for
   but a look awry or a word misapplied; nay, thou settest a print upon
   the heels of my feet, scorest down every thing I do amiss, to reckon
   for it; or no sooner have I trodden wrong, though ever so little, than
   immediately I smart for it; the punishment treads upon the very heels
   of the sin. Guilt, both of the oldest and of the freshest date, is put
   together to make up the cause of my calamity." Now, (1.) It was not
   true that God did thus seek advantages against him. He is not thus
   extreme to mark what we do amiss; if he were, there were no abiding for
   us, Ps. cxxx. 3. But he is so far from this that he deals not with us
   according to the desert, no, not of our manifest sins, which are not
   found by secret search, Jer. ii.34. This therefore was the language of
   Job's melancholy; his sober thoughts never represented God thus as a
   hard Master. (2.) But we should keep such a strict and jealous eye as
   this upon ourselves and our own steps, both for the discovery of sin
   past and the prevention of it for the future. It is good for us all to
   ponder the path of our feet.

   V. He finds himself wasting away apace under the heavy hand of God, v.
   28. He (that is, man) as a rotten thing, the principle of whose
   putrefaction is in itself, consumes, even like a moth-eaten garment,
   which becomes continually worse and worse. Or, He (that is, God) like
   rottenness, and like a moth, consumes me. Compare this with Hos. v. 12,
   I will be unto Ephraim as a moth, and to the house of Judah as
   rottenness; and see Ps. xxxix. 11. Note, Man, at the best, wears fast;
   but, under God's rebukes especially, he is soon gone. While there is so
   little soundness in the soul, no marvel there is so little soundness in
   the flesh, Ps. xxxviii. 3.
     __________________________________________________________________

J O B

  CHAP. XIV.

   Job had turned from speaking to his friends, finding it to no purpose
   to reason with them, and here he goes on to speak to God and himself.
   He had reminded his friends of their frailty and mortality (ch. xiii.
   12); here he reminds himself of his own, and pleads it with God for
   some mitigation of his miseries. We have here an account, I. Of man's
   life, that it is, 1. Short, ver. 1. 2. Sorrowful, ver. 1. 3. Sinful,
   ver. 4. 4. Stinted, ver. 5, 14. II. Of man's death, that it puts a
   final period to our present life, to which we shall not again return
   (ver. 7-12), that it hides us from the calamities of life (ver. 13),
   destroys the hopes of life (ver. 18, 19), sends us away from the
   business of life (ver. 20), and keeps us in the dark concerning our
   relations in this life, how much soever we have formerly been in care
   about them ver. 21, 22. III. The use Job makes of all this. 1. He
   pleads it with God, who, he thought, was too strict and severe with him
   (ver. 16, 17), begging that, in consideration of his frailty, he would
   not contend with him (ver. 3), but grant him some respite, ver. 6. 2.
   He engages himself to prepare for death (ver. 14), and encourages
   himself to hope that it would be comfortable to him, ver. 15. This
   chapter is proper for funeral solemnities; and serious meditations on
   it will help us both to get good by the death of others and to get
   ready for our own.

Brevity and Frailty of Human Life. (b. c. 1520.)

   1 Man that is born of a woman is of few days, and full of trouble.   2
   He cometh forth like a flower, and is cut down: he fleeth also as a
   shadow, and continueth not.   3 And dost thou open thine eyes upon such
   an one, and bringest me into judgment with thee?   4 Who can bring a
   clean thing out of an unclean? not one.   5 Seeing his days are
   determined, the number of his months are with thee, thou hast appointed
   his bounds that he cannot pass;   6 Turn from him, that he may rest,
   till he shall accomplish, as a hireling, his day.

   We are here led to think,

   I. Of the original of human life. God is indeed its great original, for
   he breathed into man the breath of life and in him we live; but we date
   it from our birth, and thence we must date both its frailty and its
   pollution. 1. Its frailty: Man, that is born of a woman, is therefore
   of few days, v. 1. This may refer to the first woman, who was called
   Eve, because she was the mother of all living. Of her, who being
   deceived by the tempter was first in the transgression, we are all
   born, and consequently derive from her that sin and corruption which
   both shorten our days and sadden them. Or it may refer to every man's
   immediate mother. The woman is the weaker vessel, and we know that
   partus sequitur ventrem--the child takes after the mother. Let not the
   strong man therefore glory in his strength, or in the strength of his
   father, but remember that he is born of a woman, and that, when God
   pleases, the mighty men become as women, Jer. li. 30. 2. Its pollution
   (v. 4): Who can bring a clean thing out of an unclean? If man be born
   of a woman that is a sinner, how can it be otherwise than that he
   should be a sinner? See ch. xxv. 4. How can he be clean that is born of
   a woman? Clean children cannot come from unclean parents any more than
   pure streams from an impure spring or grapes from thorns. Our habitual
   corruption is derived with our nature from our parents, and is
   therefore bred in the bone. Our blood is not only attainted by a legal
   conviction, but tainted with an hereditary disease. Our Lord Jesus,
   being made sin for us, is said to be made of a woman, Gal. iv. 4.

   II. Of the nature of human life: it is a flower, it is a shadow, v. 2.
   The flower is fading, and all its beauty soon withers and is gone. The
   shadow is fleeting, and its very being will soon be lost and drowned in
   the shadows of the night. Of neither do we make any account; in neither
   do we put any confidence.

   III. Of the shortness and uncertainty of human life: Man is of few
   days. Life is here computed, not by months or years, but by days, for
   we cannot be sure of any day but that it may be our last. These days
   are few, fewer than we think of, few at the most, in comparison with
   the days of the first patriarchs, much more in comparison with the days
   of eternity, but much fewer to most, who come short of what we call the
   age of man. Man sometimes no sooner comes forth than he is cut
   down--comes forth out of the womb than he dies in the cradle--comes
   forth into the world and enters into the business of it than he is
   hurried away as soon as he has laid his hand to the plough. If not cut
   down immediately, yet he flees as a shadow, and never continues in one
   stay, in one shape, but the fashion of it passes away; so does this
   world, and our life in it, 1 Cor. vii. 31.

   IV. Of the calamitous state of human life. Man, as he is short-lived,
   so he is sad-lived. Though he had but a few days to spend here, yet, if
   he might rejoice in those few, it were well (a short life and a merry
   one is the boast of some); but it is not so. During these few days he
   is full of trouble, not only troubled, but full of trouble, either
   toiling or fretting, grieving or fearing. No day passes without some
   vexation, some hurry, some disorder or other. Those that are fond of
   the world shall have enough of it. He is satur tremore--full of
   commotion. The fewness of his days creates him a continual trouble and
   uneasiness in expectation of the period of them, and he always hangs in
   doubt of his life. Yet, since man's days are so full of trouble, it is
   well that they are few, that the soul's imprisonment in the body, and
   banishment from the Lord, are not perpetual, are not long. When we come
   to heaven our days will be many, and perfectly free from trouble, and
   in the mean time faith, hope, and love, balance the present grievances.

   V. Of the sinfulness of human life, arising from the sinfulness of the
   human nature. So some understand that question (v. 4), Who can bring a
   clean thing out of an unclean?--a clean performance from an unclean
   principle? Note, Actual transgressions are the natural product of
   habitual corruption, which is therefore called original sin, because it
   is the original of all our sins. This holy Job here laments, as all
   that are sanctified do, running up the streams to the fountain (Ps. li.
   5); and some think he intends it as a plea with God for compassion:
   "Lord, be not extreme to mark my sins of human frailty and infirmity,
   for thou knowest my weakness. O remember that I am flesh!" The Chaldee
   paraphrase has an observable reading of this verse: Who can make a man
   clean that is polluted with sin? Cannot one? that is, God. Or who but
   God, who is one, and will spare him? God, by his almighty grace, can
   change the skin of the Ethiopian, the skin of Job, though clothed with
   worms.

   VI. Of the settled period of human life, v. 5.

   1. Three things we are here assured of:-- (1.) That our life will come
   to an end; our days upon earth are not numberless, are not endless, no,
   they are numbered, and will soon be finished, Dan. v. 26. (2.) That it
   is determined, in the counsel and decree of God, how long we shall live
   and when we shall die. The number of our months is with God, at the
   disposal of his power, which cannot be controlled, and under the view
   of his omniscience, which cannot be deceived. It is certain that God's
   providence has the ordering of the period of our lives; our times are
   in his hand. The powers of nature depend upon him, and act under him.
   In him we live and move. Diseases are his servants; he kills and makes
   alive. Nothing comes to pass by chance, no, not the execution done by a
   bow drawn at a venture. It is therefore certain that God's prescience
   has determined it before; for known unto God are all his works.
   Whatever he does he determined, yet with a regard partly to the settled
   course of nature (the end and the means are determined together) and to
   the settled rules of moral government, punishing evil and rewarding
   good in this life. We are no more governed by the Stoic's blind fate
   than by the Epicurean's blind fortune. (3.) That the bounds God has
   fixed we cannot pass; for his counsels are unalterable, his foresight
   being infallible.

   2. These considerations Job here urges as reasons, (1.) Why God should
   not be so strict in taking cognizance of him and of his slips and
   failings (v. 3): "Since I have such a corrupt nature within, and am
   liable to so much trouble, which is a constant temptation from without,
   dost thou open thy eyes and fasten them upon such a one, extremely to
   mark what I do amiss? ch. xiii. 27. And dost thou bring me, such a
   worthless worm as I am, into judgment with thee who art so quick
   sighted to discover the least failing, so holy to hate it, so just to
   condemn it, and so mighty to punish it?" The consideration of our own
   inability to contend with God, of our own sinfulness and weakness,
   should engage us to pray, Lord, enter not into judgment with thy
   servant. (2.) Why he should not be so severe in his dealings with him:
   "Lord, I have but a little time to live. I must certainly and shortly
   go hence, and the few days I have to spend here are, at the best, full
   of trouble. O let me have a little respite! v. 6. Turn from afflicting
   a poor creature thus, and let him rest awhile; allow him some breathing
   time, until he shall accomplish as a hireling his day. It is appointed
   to me once to die; let that one day suffice me, and let me not thus be
   continually dying, dying a thousand deaths. Let it suffice that my
   life, at best, is as the day of a hireling, a day of toil and labour. I
   am content to accomplish that, and will make the best of the common
   hardships of human life, the burden and heat of the day; but let me not
   feel those uncommon tortures, let not my life be as the day of a
   malefactor, all execution-day." Thus may we find some relief under
   great troubles by recommending ourselves to the compassion of that God
   who knows our frame and will consider it, and our being out of frame
   too.

Death Anticipated. (b. c. 1520.)

   7 For there is hope of a tree, if it be cut down, that it will sprout
   again, and that the tender branch thereof will not cease.   8 Though
   the root thereof wax old in the earth, and the stock thereof die in the
   ground;   9 Yet through the scent of water it will bud, and bring forth
   boughs like a plant.   10 But man dieth, and wasteth away: yea, man
   giveth up the ghost, and where is he?   11 As the waters fail from the
   sea, and the flood decayeth and drieth up:   12 So man lieth down, and
   riseth not: till the heavens be no more, they shall not awake, nor be
   raised out of their sleep.   13 O that thou wouldest hide me in the
   grave, that thou wouldest keep me secret, until thy wrath be past, that
   thou wouldest appoint me a set time, and remember me!   14 If a man
   die, shall he live again? all the days of my appointed time will I
   wait, till my change come.   15 Thou shalt call, and I will answer
   thee: thou wilt have a desire to the work of thine hands.

   We have seen what Job has to say concerning life; let us now see what
   he has to say concerning death, which his thoughts were very much
   conversant with, now that he was sick and sore. It is not unseasonable,
   when we are in health, to think of dying; but it is an inexcusable
   incogitancy if, when we are already taken into the custody of death's
   messengers, we look upon it as a thing at a distance. Job had already
   shown that death will come, and that its hour is already fixed. Now
   here he shows,

   I. That death is a removal for ever out of this world. This he had
   spoken of before (ch. vii. 9, 10), and now he mentions it again; for,
   though it be a truth that needs not be proved, yet it needs to be much
   considered, that it may be duly improved.

   1. A man cut down by death will not revive again, as a tree cut down
   will. What hope there is of a tree he shows very elegantly, v. 7-9. If
   the body of the tree be cut down, and only the stem or stump left in
   the ground, though it seem dead and dry, yet it will shoot out young
   boughs again, as if it were but newly planted. The moisture of the
   earth and the rain of heaven are, as it were, scented and perceived by
   the stump of a tree, and they have an influence upon it to revive it;
   but the dead body of a man would not perceive them, nor be in the least
   affected by them. In Nebuchadnezzar's dream, when his being deprived of
   the use of his reason was signified by the cutting down of a tree, his
   return to it again was signified by the leaving of the stump in the
   earth with a band of iron and brass to be wet with the dew of heaven,
   Dan. iv. 15. But man has no such prospect of a return to life. The
   vegetable life is a cheap and easy thing: the scent of water will
   recover it. The animal life, in some insects and fowls, is so: the heat
   of the sun retrieves it. But the rational soul, when once retired, is
   too great, too noble, a thing to be recalled by any of the powers of
   nature; it is out of the reach of sun or rain, and cannot be restored
   but by the immediate operations of Omnipotence itself; for (v. 10) man
   dieth and wasteth, away, yea, man giveth up the ghost, and where is he?
   Two words are here used for man:--Geber, a mighty man, though mighty,
   dies; Adam, a man of the earth, because earthy, gives up the ghost.
   Note, Man is a dying creature. He is here described by what occurs,
   (1.) Before death: he wastes away; he is continually wasting, dying
   daily, spending upon the quick stock of life. Sickness and old age are
   wasting things to the flesh, the strength, the beauty. (2.) In death:
   he gives up the ghost; the soul leaves the body, and returns to God who
   gave it, the Father of spirits. (3.) After death: Where is he? He is
   not where he was; his place knows him no more; but is he nowhere? So
   some read it. Yes, he is somewhere; and it is a very awful
   consideration to think where those are that have given up the ghost,
   and where we shall be when we give it up. It has gone to the world of
   spirits, gone into eternity, gone to return no more to this world.

   2. A man laid down in the grave will not rise up again, v. 11, 12.
   Every night we lie down to sleep, and in the morning we awake and rise
   again; but at death we must lie down in the grave, not to awake or rise
   again to such a world, such a state, as we are now in, never to awake
   or arise until the heavens, the faithful measures of time, shall be no
   more, and consequently time itself shall come to an end and be
   swallowed up in eternity; so that the life of man may fitly be compared
   to the waters of a land-flood, which spread far and make a great show,
   but they are shallow, and when they are cut off from the sea or river,
   the swelling and overflowing of which was the cause of them, they soon
   decay and dry up, and their place knows them no more. The waters of
   life are soon exhaled and disappear. The body, like some of those
   waters, sinks and soaks into the earth, and is buried there; the soul,
   like others of them, is drawn upwards, to mingle with the waters above
   the firmament. The learned Sir Richard Blackmore makes this also to be
   a dissimilitude. If the waters decay and be dried up in the summer, yet
   they will return again in the winter; but it is not so with the life of
   man. Take part of his paraphrase in his own words:--


   A flowing river, or a standing lake,

   May their dry banks and naked shores forsake;

   Their waters may exhale and upward move,

   Their channel leave to roll in clouds above;

   But the returning water will restore

   What in the summer they had lost before:

   But if, O man! thy vital streams desert

   Their purple channels and defraud the heart,

   With fresh recruits they ne'er will be supplied,

   Nor feel their leaping life's returning tide.

   II. That yet there will be a return of man to life again in another
   world, at the end of time, when the heavens are no more. Then they
   shall awake and be raised out of their sleep. The resurrection of the
   dead was doubtless an article of Job's creed, as appears, ch. xix. 26,
   and to that, it should seem, he has an eye here, where, in the belief
   of that, we have three things:--

   1. A humble petition for a hiding-place in the grave, v. 13. It was not
   only a passionate weariness of this life that he wished to die, but in
   a pious assurance of a better life, to which at length he should arise.
   O that thou wouldst hide me in the grave! The grave is not only a
   resting-place, but a hiding-place, to the people of God. God has the
   key of the grave, to let in now and to let out at the resurrection. He
   hides men in the grave, as we hide our treasure in a place of secresy
   and safety; and he who hides will find, and nothing shall be lost. "O
   that thou wouldst hide me, not only from the storms and troubles of
   this life, but for the bliss and glory of a better life! Let me lie in
   the grave, reserved for immortality, in secret from all the world, but
   not from thee, not from those eyes which saw my substance when first
   curiously wrought in the lowest parts of the earth," Ps. cxxxix. 15,
   16. There let me lie, (1.) Until thy wrath be past. As long as the
   bodies of the saints lie in the grave, so long there are some remains
   of that wrath which they were by nature children of, so long they are
   under some of the effects of sin; but, when the body is raised, it is
   wholly past--death, the last enemy, will then be totally destroyed.
   (2.) Until the set time comes for my being remembered, as Noah was
   remembered in the ark (Gen. viii. 1), where God not only hid him from
   the destruction of the old world, but reserved him for the reparation
   of a new world. The bodies of the saints shall not be forgotten in the
   grave. There is a time appointed, a time set, for their being enquired
   after. We cannot be sure that we shall look through the darkness of our
   present troubles and see good days after them in this world; but, if we
   can but get well to the grave, we may with an eye of faith look through
   the darkness of that, as Job here, and see better days on the other
   side of it, in a better world.

   2. A holy resolution patiently to attend the will of God both in his
   death and his resurrection (v. 14): If a man die, shall he live again?
   All the days of my appointed time will I wait until my change come.
   Job's friends proving miserable comforters, he set himself to be the
   more his own comforter. His case was now bad, but he pleases himself
   with the expectation of a change. I think it cannot be meant of his
   return to a prosperous condition in this world. His friends indeed
   flattered him with the hopes of that, but he himself all along
   despaired of it. Comforts founded upon uncertainties at best must needs
   be uncertain comforts; and therefore, no doubt, it is something more
   sure than that which he here bears up himself with the expectation of.
   The change he waits for must therefore be understood either, (1.) Of
   the change of the resurrection, when the vile body shall be changed
   (Phil. iii. 21), and a great and glorious change it will be; and then
   that question, If a man die, shall he live again? must be taken by way
   of admiration. "Strange! Shall these dry bones live! If so, all the
   time appointed for the continuance of the separation between soul and
   body my separate soul shall wait until that change comes, when it shall
   be united again to the body, and my flesh also shall rest in hope." Ps.
   xvi. 9. Or, (2.) Of the change at death. "If a man die, shall he live
   again? No, not such a life as he now lives; and therefore I will
   patiently wait until that change comes which will put a period to my
   calamities, and not impatiently wish for the anticipation of it, as I
   have done." Observe here, [1.] That it is a serious thing to die; it is
   a work by itself. It is a change; there is a visible change in the
   body, its appearance altered, its actions brought to an end, but a
   greater change with the soul, which quits the body, and removes to the
   world of spirits, finishes its state of probation and enters upon that
   of retribution. This change will come, and it will be a final change,
   not like the transmutations of the elements, which return to their
   former state. No, we must die, not thus to live again. It is but once
   to die, and that had need be well done that is to be done but once. An
   error here is fatal, conclusive, and not again to be rectified. [2.]
   That therefore it is the duty of every one of us to wait for that
   change, and to continue waiting all the days of our appointed time. The
   time of life is an appointed time; that time is to be reckoned by days;
   and those days are to be spent in waiting for our change. That is,
   First, We must expect that it will come, and think much of it.
   Secondly, We must desire that it would come, as those that long to be
   with Christ. Thirdly, We must be willing to tarry until it does come,
   as those that believe God's time to be the best. Fourthly, We must give
   diligence to get ready against it comes, that it may be a blessed
   change to us.

   3. A joyful expectation of bliss and satisfaction in this (v. 15): Then
   thou shalt call, and I will answer thee. Now, he was under such a cloud
   that he could not, he durst not, answer (ch. ix. 15, 35; xiii. 22); but
   he comforted himself with this, that there would come a time when God
   would call and he should answer. Then, that is, (1.) At the
   resurrection, "Thou shalt call me out of the grave, by the voice of the
   archangel, and I will answer and come at the call." The body is the
   work of God's hands, and he will have a desire to that, having prepared
   a glory for it. Or, (2.) At death: "Thou shalt call my body to the
   grave, and my soul to thyself, and I will answer, Ready, Lord,
   ready--Coming, coming; here I am." Gracious souls can cheerfully answer
   death's summons, and appear to his writ. Their spirits are not forcibly
   required from them (as Luke xii. 20), but willingly resigned by them,
   and the earthly tabernacle not violently pulled down, but voluntarily
   laid down, with this assurance, "Thou wilt have a desire to the work of
   thy hands. Thou hast mercy in store for me, not only as made by thy
   providence, but new-made by thy grace;" otherwise he that made them
   will not save them. Note, Grace in the soul is the work of God's own
   hands, and therefore he will not forsake it in this world (Ps.
   cxxxviii. 8), but will have a desire to it, to perfect it in the other,
   and to crown it with endless glory.

Complainings of Job. (b. c. 1520.)

   16 For now thou numberest my steps: dost thou not watch over my sin?
   17 My transgression is sealed up in a bag, and thou sewest up mine
   iniquity.   18 And surely the mountain falling cometh to nought, and
   the rock is removed out of his place.   19 The waters wear the stones:
   thou washest away the things which grow out of the dust of the earth;
   and thou destroyest the hope of man.   20 Thou prevailest for ever
   against him, and he passeth: thou changest his countenance, and sendest
   him away.   21 His sons come to honour, and he knoweth it not; and they
   are brought low, but he perceiveth it not of them.   22 But his flesh
   upon him shall have pain, and his soul within him shall mourn.

   Job here returns to his complaints; and, though he is not without hope
   of future bliss, he finds it very hard to get over his present
   grievances.

   I. He complains of the particular hardships he apprehended himself
   under from the strictness of God's justice, v. 16, 17. Therefore he
   longed to go hence to that world where God's wrath will be past,
   because now he was under the continual tokens of it, as a child, under
   the severe discipline of the rod, longs to be of age. "When shall my
   change come? For now thou seemest to me to number my steps, and watch
   over my sin, and seal it up in a bag, as bills of indictment are kept
   safely, to be produced against the prisoner." See Deut. xxxii. 34.
   "Thou takest all advantages against me; old scores are called over,
   every infirmity is animadverted upon, and no sooner is a false step
   taken than I am beaten for it." Now, 1. Job does right to the divine
   justice in owning that he smarted for his sins and transgressions, that
   he had done enough to deserve all that was laid upon him; for there was
   sin in all his steps, and he was guilty of transgression enough to
   bring all this ruin upon him, if it were strictly enquired into: he is
   far from saying that he perishes being innocent. But, 2. He does wrong
   to the divine goodness in suggesting that God was extreme to mark what
   he did amiss, and made the worst of every thing. He spoke to this
   purport, ch. xiii. 27. It was unadvisedly said, and therefore we will
   not dwell too much upon it. God does indeed see all our sins; he sees
   sin in his own people; but he is not severe in reckoning with us, nor
   is the law ever stretched against us, but we are punished less than our
   iniquities deserve. God does indeed seal and sew up, against the day of
   wrath, the transgression of the impenitent, but the sins of his people
   he blots out as a cloud.

   II. He complains of the wasting condition of mankind in general. We
   live in a dying world. Who knows the power of God's anger, by which we
   are consumed and troubled, and in which all our days are passed away?
   See Ps. xc. 7-9, 11. And who can bear up against his rebukes? Ps.
   xxxix. 11.

   1. We see the decays of the earth itself. (1.) Of the strongest parts
   of it, v. 18. Nothing will last always, for we see even mountains
   moulder and come to nought; they wither and fall as a leaf; rocks wax
   old and pass away by the continual beating of the sea against them. The
   waters wear the stones with constant dropping, non vi, sed sæpe
   cadendo--not by the violence, but by the constancy with which they
   fall. On this earth every thing is the worse for the wearing. Tempus
   edax rerum--Time devours all things. It is not so with the heavenly
   bodies. (2.) Of the natural products of it. The things which grow out
   of the earth, and seem to be firmly rooted in it, are sometimes by an
   excess of rain washed away, v. 19. Some think he pleads this for
   relief: "Lord, my patience will not hold out always; even rocks and
   mountains will fail at last; therefore cease the controversy."

   2. No marvel then if we see the decays of man upon the earth, for he is
   of the earth, earthy. Job begins to think his case is not singular, and
   therefore he ought to reconcile himself to the common lot. We perceive
   by many instances, (1.) How vain it is to expect much from the
   enjoyments of life: "Thou destroyest the hope of man," that is,
   "puttest an end to all the projects he had framed and all the prospects
   of satisfaction he had flattered himself with." Death will be the
   destruction of all those hopes which are built upon worldly confidences
   and confined to worldly comforts. Hope in Christ, and hope in heaven,
   death will consummate and not destroy. (2.) How vain it is to struggle
   against the assaults of death (v. 20): Thou prevailest for ever against
   him. Note, Man is an unequal match for God. Whom God contends with he
   will certainly prevail against, prevail for ever against so that they
   shall never be able to make head again. Note further, The stroke of
   death is irresistible; it is to no purpose to dispute its summons. God
   prevails against man and he passes away, and lo he is not. Look upon a
   dying man, and see, [1.] How his looks are altered: Thou changest his
   countenance, and this in two ways:--First, By the disease of his body.
   When a man has been a few days sick what a change is there in his
   countenance! How much more when he has been a few minutes dead! The
   countenance which was majestic and awful becomes mean and
   despicable--that was lovely and amiable becomes ghastly and frightful.
   Bury my dead out of my sight. Where then is the admired beauty? Death
   changes the countenance, and then sends us away out of this world,
   gives us one dismission hence, never to return. Secondly, By the
   discomposure of his mind. Note, The approach of death will make the
   strongest and stoutest to change countenance; it will make the most
   merry smiling countenance to look grave and serious, and the most bold
   daring countenance to look pale and timorous. [2.] How little he is
   concerned in the affairs of his family, which once lay so near his
   heart. When he is in the hands of the harbingers of death, suppose
   struck with a palsy or apoplexy, or delirious in a fever, or in
   conflict with death, tell him then the most agreeable news, or the most
   painful, concerning his children, it is all alike, he knows it not, he
   perceives it not, v. 21. He is going to that world where he will be a
   perfect stranger to all those things which here filled and affected
   him. The consideration of this should moderate our cares concerning our
   children and families. God will know what comes of them when we are
   gone. To him therefore let us commit them, with him let us leave them,
   and not burden ourselves with needless fruitless cares concerning them.
   [3.] How dreadful the agonies of death are (v. 22): While his flesh is
   upon him (so it may be read), that is, the body he is so loth to lay
   down,: it shall have pain; and while his soul is within him, that is,
   the spirit he is so loth to resign, it shall mourn. Note, Dying work is
   hard work; dying pangs are, commonly, sore pangs. It is folly therefore
   for men to defer their repentance to a death-bed, and to have that to
   do which is the one thing needful when they are really unfit to do any
   thing: but it is true wisdom by making our peace with God in Christ and
   keeping a good conscience, to treasure up comforts which will support
   and relieve us against the pains and sorrows of a dying hour.
     __________________________________________________________________

J O B

  CHAP. XV.

   Perhaps Job was so clear, and so well satisfied, in the goodness of his
   own cause, that he thought, if he had not convinced, yet he had at
   least silenced all his three friends; but, it seems he had not: in this
   chapter they begin a second attack upon him, each of them charging him
   afresh with as much vehemence as before. It is natural to us to be fond
   of our own sentiments, and therefore to be firm to them, and with
   difficulty to be brought to recede from them. Eliphaz here keeps close
   to the principles upon which he had condemned Job, and, I. He reproves
   him for justifying himself, and fathers on him many evil things which
   are unfairly inferred thence, ver. 2-13. II. He persuades him to humble
   himself before God and to take shame to himself, ver. 14-16. III. He
   reads him a long lecture concerning the woeful estate of wicked people,
   who harden their hearts against God and the judgments which are
   prepared for them, ver. 17-35. A good use may be made both of his
   reproofs (for they are plain) and of his doctrine (for it is sound),
   though both the one and the other are misapplied to Job.

Second Address of Eliphaz. (b. c. 1520.)

   1 Then answered Eliphaz the Temanite, and said,   2 Should a wise man
   utter vain knowledge, and fill his belly with the east wind?   3 Should
   he reason with unprofitable talk? or with speeches wherewith he can do
   no good?   4 Yea, thou castest off fear, and restrainest prayer before
   God.   5 For thy mouth uttereth thine iniquity, and thou choosest the
   tongue of the crafty.   6 Thine own mouth condemneth thee, and not I:
   yea, thine own lips testify against thee.   7 Art thou the first man
   that was born? or wast thou made before the hills?   8 Hast thou heard
   the secret of God? and dost thou restrain wisdom to thyself?   9 What
   knowest thou, that we know not? what understandest thou, which is not
   in us?   10 With us are both the grayheaded and very aged men, much
   elder than thy father.   11 Are the consolations of God small with
   thee? is there any secret thing with thee?   12 Why doth thine heart
   carry thee away? and what do thy eyes wink at,   13 That thou turnest
   thy spirit against God, and lettest such words go out of thy mouth?
   14 What is man, that he should be clean? and he which is born of a
   woman, that he should be righteous?   15 Behold, he putteth no trust in
   his saints; yea, the heavens are not clean in his sight.   16 How much
   more abominable and filthy is man, which drinketh iniquity like water?

   Eliphaz here falls very foul upon Job, because he contradicted what he
   and his colleagues had said, and did not acquiesce in it and applaud
   it, as they expected. Proud people are apt thus to take it very much
   amiss if they may not have leave to dictate and give law to all about
   them, and to censure those as ignorant and obstinate, and all that is
   naught, who cannot in every thing say as they say. Several great crimes
   Eliphaz here charges Job with, only because he would not own himself a
   hypocrite.

   I. He charges him with folly and absurdity (v. 2, 3), that, whereas he
   had been reputed a wise man, he had now quite forfeited his reputation;
   any one would say that his wisdom had departed from him, he talked so
   extravagantly and so little to the purpose. Bildad began thus (ch.
   viii. 2), and Zophar, ch. xi. 2, 3. It is common for angry disputants
   thus to represent one another's reasonings as impertinent and
   ridiculous more than there is cause, forgetting the doom of him that
   calls his brother Raca, and Thou fool. It is true, 1. That there is in
   the world a great deal of vain knowledge, science falsely so called,
   that is useless, and therefore worthless. 2. That this is the knowledge
   that puffs up, with which men swell in a fond conceit of their own
   accomplishments. 3. That, whatever vain knowledge a man may have in his
   head, if he would be thought a wise man he must not utter it, but let
   it die with himself as it deserves. 4. Unprofitable talk is evil talk.
   We must give an account in the great day not only for wicked words, but
   for idle words. Speeches therefore which do no good, which do no
   service either to God or our neighbour, or no justice to ourselves,
   which are no way to the use of edifying, were better unspoken. Those
   words which are as wind, light and empty, especially which are as the
   east wind, hurtful and pernicious, it will be pernicious to fill either
   ourselves or others with, for they will pass very ill in the account.
   5. Vain knowledge or unprofitable talk ought to be reproved and
   checked, especially in a wise man, whom it worst becomes and who does
   most hurt by the bad example of it.

   II. He charges him with impiety and irreligion (v. 4): "Thou castest
   off fear," that is, "the fear of God, and that regard to him which thou
   shouldst have; and then thou restrainest prayer." See what religion is
   summed up in, fearing God and praying to him, the former the most
   needful principle, the latter the most needful practice. Where no fear
   of God is no good is to be expected; and those who live without prayer
   certainly live without God in the world. Those who restrain prayer do
   thereby give evidence that they cast off fear. Surely those have no
   reverence of God's majesty, no dread of his wrath, and are in no care
   about their souls and eternity, who make no applications to God for his
   grace. Those who are prayerless are fearless and graceless. When the
   fear of God is cast off all sin is let in and a door opened to all
   manner of profaneness. It is especially bad with those who have had
   some fear of God, but have now cast it off--have been frequent in
   prayer, but now restrain it. How have they fallen! How is their first
   love lost! It denotes a kind of force put upon themselves. The fear of
   God would cleave to them, but they throw it off; prayer would be
   uttered, but they restrain it; and, in both, they baffle their
   convictions. Those who either omit prayer or straiten and abridge
   themselves in it, quenching the spirit of adoption and denying
   themselves the liberty they might take in the duty, restrain prayer.
   This is bad enough, but it is worse to restrain others from prayer, to
   prohibit and discourage prayer, as Darius, Dan. vi. 7. Now,

   1. Eliphaz charges this upon Job, either, (1.) As that which was his
   own practice. He thought that Job talked of God with such liberty as if
   he had been his equal, and that he charged him so vehemently with hard
   usage of him, and challenged him so often to a fair trial, that he had
   quite thrown off all religious regard to him. This charge was utterly
   false, and yet wanted not some colour. We ought not only to take care
   that we keep up prayer and the fear of God, but that we never drop any
   unwary expressions which may give occasion to those who seek occasion
   to question our sincerity and constancy in religion. Or, (2.) As that
   which others would infer from the doctrine he maintained. "If this be
   true" (thinks Eliphaz) "which Job says, that a man may be thus sorely
   afflicted and yet be a good man, then farewell all religion, farewell
   prayer and the fear of God. If all things come alike to all, and the
   best men may have the worst treatment in this world, every one will be
   ready to say, It is vain to serve God; and what profit is it to keep
   his ordinances? Mal. iii. 14. Verily I have cleansed my hands in vain,
   Ps. lxxiii. 13, 14. Who will be honest if the tabernacles of robbers
   prosper? ch. xii. 6. If there be no forgiveness with God (ch. vii. 21),
   who will fear him? Ps. cxxx. 4. If he laugh at the trial of the
   innocent (ch. ix. 23), if he be so difficult of access (ch. ix. 32),
   who will pray to him?" Note, It is a piece of injustice which even wise
   and good men are too often guilty of, in the heat of disputation, to
   charge upon their adversaries those consequences of their opinions
   which are not fairly drawn from them and which really they abhor. This
   is not doing as we would be done by.

   2. Upon this strained innuendo Eliphaz grounds that high charge of
   impiety (v. 5): Thy mouth utters thy iniquity--teaches it, so the word
   is. "Thou teachest others to have the same hard thoughts of God and
   religion that thou thyself hast." It is bad to break even the least of
   the commandments, but worse to teach men so, Matt. v. 19. If we ever
   thought evil, let us lay our hand upon our mouth to suppress the evil
   thought (Prov. xxx. 32), and let us by no means utter it; that is
   putting an imprimatur to it, publishing it with allowance, to the
   dishonour of God and the damage of others. Observe, When men have cast
   off fear and prayer their mouths utter iniquity. Those that cease to do
   good soon learn to do evil. What can we expect but all manner of
   iniquity from those that arm not themselves with the grace of God
   against it? But thou choosest the tongue of the crafty, that is, "Thou
   utterest thy iniquity with some show and pretence of piety, mixing some
   good words with the bad, as tradesmen do with their wares to help them
   off." The mouth of iniquity could not do so much mischief as it does
   without the tongue of the crafty. The serpent beguiled Eve through his
   subtlety. See Rom. xvi. 18. The tongue of the crafty speaks with design
   and deliberation; and therefore those that use it may be said to choose
   it, as that which will serve their purpose better than the tongue of
   the upright: but it will be found, at last, that honesty is the best
   policy. Eliphaz, in his first discourse, had proceeded against Job upon
   mere surmise (ch. iv. 6, 7), but now he has got proof against him from
   his own discourses (v. 6): Thy own mouth condemns thee, and not I. But
   he should have considered that he and his fellows had provoked him to
   say that which now they took advantage of; and that was not fair. Those
   are most effectually condemned that are condemned by themselves, Tit.
   iii. 11; Luke xix. 22. Many a man needs no more to sink him than for
   his own tongue to fall upon him.

   III. He charges him with intolerable arrogancy and self-conceitedness.
   It was a just, and reasonable, and modest demand that Job had made (ch.
   xii. 3), Allow that I have understanding as well as you; but see how
   they seek occasion against him: that is misconstrued, as if he
   pretended to be wiser than any man. Because he will not grant to them
   the monopoly of wisdom, they will have it thought that he claims it to
   himself, v. 7-9. As if he thought he had the advantage of all mankind,
   1. In length of acquaintance with the world, which furnishes men with
   so much the more experience: "Art thou the first man that was born;
   and, consequently, senior to us, and better able to give the sense of
   antiquity and the judgment of the first and earliest, the wisest and
   purest, ages? Art thou prior to Adam?" So it may be read. "Did not he
   suffer for sin; and yet wilt not thou, who art so great a sufferer, own
   thyself a sinner? Wast thou made before the hills, as Wisdom herself
   was? Prov. viii. 23, &c. Must God's counsels, which are as the great
   mountains (Ps. xxxvi. 6), and immovable as the everlasting hills, be
   subject to thy notions and bow to them? Dost thou know more of the
   world than any of us do? No, thou art but of yesterday even as we are,"
   ch. viii. 9. Or, 2. In intimacy of acquaintance with God (v. 8): "Hast
   thou heard the secret of God? Dost thou pretend to be of the
   cabinet-council of heaven, that thou canst give better reasons than
   others can for God's proceedings?" There are secret things of God,
   which belong not to us, and which therefore we must not pretend to
   account for. Those are daringly presumptuous who do. He also represents
   him, (1.) As assuming to himself such knowledge as none else had: "Dost
   thou restrain wisdom to thyself, as if none were wise besides?" Job had
   said (ch. xiii. 2), What you know, the same do I know also; and now
   they return upon him, according to the usage of eager disputants, who
   think they have a privilege to commend themselves: What knowest thou
   that we know not? How natural are such replies as these in the heat of
   argument! But how simple do they look afterwards, upon the review! (2.)
   As opposing the stream of antiquity, a venerable name, under the shade
   of which all contending parties strive to shelter themselves: "With us
   are the gray-headed and very aged men, v. 10. We have the fathers on
   our side; all the ancient doctors of the church are of our opinion." A
   thing soon said, but not so soon proved; and, when proved, truth is not
   so soon discovered and proved by it as most people imagine. David
   preferred right scripture-knowledge before that of antiquity (Ps. cxix.
   100): I understand more than the ancients, because I keep thy precepts.
   Or perhaps one or more, if not all three, of these friends of Job, were
   older than he (ch. xxxii. 6), and therefore they thought he was bound
   to acknowledge them to be in the right. This also serves contenders to
   make a noise with to very little purpose. If they are older than their
   adversaries, and can say they knew such a thing before their opponents
   were born, this will not serve to justify them in being arrogant and
   overbearing; for the oldest are not always the wisest, ch. xxxii. 9.

   IV. He charges him with a contempt of the counsels and comforts that
   were given him by his friends (v. 11): Are the consolations of God
   small with thee? 1. Eliphaz takes it ill that Job did not value the
   comforts which he and his friends administered to him more than it
   seems he did, and did not welcome every word they said as true and
   important. It is true they had said some very good things, but, in
   their application to Job, they were miserable comforters. Note, We are
   apt to think that great and considerable which we ourselves say, when
   others perhaps with good reason think it small and trifling. Paul found
   that those who seemed to be somewhat, yet, in conference, added nothing
   to him, Gal. ii. 6. 2. He represents this as a slight put upon divine
   consolations in general, as if they were of small account with him,
   whereas really they were not. If he had not highly valued them, he
   could not have borne up as he did under his sufferings. Note, (1.) The
   consolations of God are not in themselves small. Divine comforts are
   great things, that is, the comfort which is from God, especially the
   comfort which is in God. (2.) The consolations of God not being small
   in themselves, it is very lamentable if they be small with us. It is a
   great affront to God, and an evidence of a degenerate depraved mind, to
   disesteem and undervalue spiritual delights and despise the pleasant
   land. "What!" (says Eliphaz) "is there any secret thing with thee? Hast
   thou some cordial to support thyself with, that is a proprium, an
   arcanum, that nobody else can pretend to, or knows any thing of?" Or,
   "Is there some secret sin harboured and indulged in thy bosom, which
   hinders the operation of divine comforts?" None disesteem divine
   comforts but those that secretly affect the world and the flesh.

   V. He charges him with opposition to God himself and to religion (v.
   12, 13): "Why doth thy heart carry thee away into such indecent
   irreligious expressions?" Note, Every man is tempted when he is drawn
   away of his own lust, Jam. i. 14. If we fly off from God and our duty,
   or fly out into anything amiss, it is our own heart that carries us
   away. If thou scornest, thou alone shalt bear it. There is a violence,
   an ungovernable impetus, in the turnings of the soul; the corrupt heart
   carries men away, as it were, by force, against their convictions.
   "What is it that thy eyes wink at? Why so careless and mindless of what
   is said to thee, hearing it as if thou wert half asleep? Why so
   scornful, disdaining what we say, as if it were below thee to take
   notice of it? What have we said that deserves to be thus slighted--nay,
   that thou turnest thy spirit against God?" It was bad that his heart
   was carried away from God, but much worse that it was turned against
   God. But those that forsake God will soon break out in open enmity to
   him. But how did this appear? Why, "Thou lettest such words go out of
   thy mouth, reflecting on God, and his justice and goodness." It is the
   character of the wicked that they set their mouth against the heavens
   (Ps. lxxiii. 9), which is a certain indication that the spirit is
   turned against God. He thought Job's spirit was soured against God, and
   so turned from what it had been, and exasperated at his dealings with
   him. Eliphaz wanted candour and charity, else he would not have put
   such a harsh construction upon the speeches of one that had such a
   settled reputation for piety and was now in temptation. This was, in
   effect, to give the cause on Satan's side, and to own that Job had done
   as Satan said he would, had cursed God to his face.

   VI. He charges him with justifying himself to such a degree as even to
   deny his share in the common corruption and pollution of the human
   nature (v. 14): What is man, that he should be clean? that is, that he
   should pretend to be so, or that any should expect to find him so. What
   is he that is born of a woman, a sinful woman, that he should be
   righteous? Note, 1. Righteousness is cleanness; it makes us acceptable
   to God and easy to ourselves, Ps. xviii. 24. 2. Man, in his fallen
   state, cannot pretend to be clean and righteous before God, either to
   acquit himself to God's justice or recommend himself to his favour. 3.
   He is to be adjudged unclean and unrighteous because born of a woman,
   from whom he derives a corrupt nature, which is both his guilt and his
   pollution. With these plain truths Eliphaz thinks to convince Job,
   whereas he had just now said the same (ch. xiv. 4): Who can bring a
   clean thing out of an unclean? But does it therefore follow that Job is
   a hypocrite, and a wicked man, which is all that he denied? By no
   means. Though man, as born of a woman, is not clean, yet, as born again
   of the Spirit, he is clean. 4. Further to evince this he here shows,
   (1.) That the brightest creatures are imperfect and impure before God,
   v. 15. God places no confidence in saints and angels; he employs both,
   but trusts neither with his service, without giving them fresh supplies
   of strength and wisdom for it, as knowing they are not sufficient of
   themselves, neither more nor better than his grace makes them. He takes
   no complacency in the heavens themselves. How pure soever they seem to
   us, in his eye they have many a speck and many a flaw: The heavens are
   not clean in his sight. If the stars (says Mr. Caryl) have no light in
   the sight of the sun, what light has the sun in the sight of God! See
   Isa. xxiv. 23. (2.) That man is much more so (v. 16): How much more
   abominable and filthy is man! If saints are not to be trusted, much
   less sinners. If the heavens are not pure, which are as God made them,
   much less man, who is degenerated. Nay, he is abominable and filthy in
   the sight of God, and if ever he repent he is so in his own sight, and
   therefore he abhors himself. Sin is an odious thing, it makes men
   hateful. The body of sin is so, and is therefore called a dead body, a
   loathsome thing. Is it not a filthy thing, and enough to make any one
   sick, to see a man eating swine's food or drinking some nauseous and
   offensive stuff? Such is the filthiness of man that he drinks iniquity
   (that abominable thing which the Lord hates) as greedily, and with as
   much pleasure, as a man drinks water when he is thirsty. It is his
   constant drink; it is natural to sinners to commit iniquity. It
   gratifies, but does not satisfy, the appetites of the old man. It is
   like water to a man in a dropsy. The more men sin the more they would
   sin.

   17 I will show thee, hear me; and that which I have seen I will
   declare;   18 Which wise men have told from their fathers, and have not
   hid it:   19 Unto whom alone the earth was given, and no stranger
   passed among them.   20 The wicked man travaileth with pain all his
   days, and the number of years is hidden to the oppressor.   21 A
   dreadful sound is in his ears: in prosperity the destroyer shall come
   upon him.   22 He believeth not that he shall return out of darkness,
   and he is waited for of the sword.   23 He wandereth abroad for bread,
   saying, Where is it? he knoweth that the day of darkness is ready at
   his hand.   24 Trouble and anguish shall make him afraid; they shall
   prevail against him, as a king ready to the battle.   25 For he
   stretcheth out his hand against God, and strengtheneth himself against
   the Almighty.   26 He runneth upon him, even on his neck, upon the
   thick bosses of his bucklers:   27 Because he covereth his face with
   his fatness, and maketh collops of fat on his flanks.   28 And he
   dwelleth in desolate cities, and in houses which no man inhabiteth,
   which are ready to become heaps.   29 He shall not be rich, neither
   shall his substance continue, neither shall he prolong the perfection
   thereof upon the earth.   30 He shall not depart out of darkness; the
   flame shall dry up his branches, and by the breath of his mouth shall
   he go away.   31 Let not him that is deceived trust in vanity: for
   vanity shall be his recompence.   32 It shall be accomplished before
   his time, and his branch shall not be green.   33 He shall shake off
   his unripe grape as the vine, and shall cast off his flower as the
   olive.   34 For the congregation of hypocrites shall be desolate, and
   fire shall consume the tabernacles of bribery.   35 They conceive
   mischief, and bring forth vanity, and their belly prepareth deceit.

   Eliphaz, having reproved Job for his answers, here comes to maintain
   his own thesis, upon which he built his censure of Job. His opinion is
   that those who are wicked are certainly miserable, whence he would
   infer that those who are miserable are certainly wicked, and that
   therefore Job was so. Observe,

   I. His solemn preface to this discourse, in which he bespeaks Job's
   attention, which he had little reason to expect, he having given so
   little heed to and put so little value upon what Job had said (v. 17):
   "I will show thee that which is worth hearing, and not reason, as thou
   dost, with unprofitable talk." Thus apt are men, when they condemn the
   reasonings of others, to commend their own. He promises to teach him,
   1. From his own experience and observation: "That which I have myself
   seen, in divers instances, I will declare." It is of good use to take
   notice of the providences of God concerning the children of men, from
   which many a good lesson may be learned. What good observations we have
   made, and have found benefit by ourselves, we should be ready to
   communicate for the benefit of others; and we may speak boldly when we
   declare what we have seen. 2. From the wisdom of the ancients (v. 18):
   Which wise men have told from their fathers. Note, The wisdom and
   learning of the moderns are very much derived from those of the
   ancients. Good children will learn a good deal from their good parents;
   and what we have learned from our ancestors we must transmit to our
   posterity and not hide from the generations to come. See Ps. lxxviii.
   3-6. If the thread of the knowledge of many ages be cut off by the
   carelessness of one, and nothing be done to preserve it pure and
   entire, all that succeed fare the worse. The authorities Eliphaz
   vouched were authorities indeed, men of rank and figure (v. 19), unto
   whom alone the earth was given, and therefore you may suppose them
   favourites of Heaven and best capable of making observations concerning
   the affairs of this earth. The dictates of wisdom come with advantage
   from those who are in places of dignity and power, as Solomon; yet
   there is a wisdom which none of the princes of this world knew, 1 Cor.
   ii. 7, 8.

   II. The discourse itself. He here aims to show,

   1. That those who are wise and good do ordinarily prosper in this
   world. This he only hints at (v. 19), that those of whose mind he was
   were such as had the earth given to them, and to them only; they
   enjoyed it entirely and peaceably, and no stranger passed among them,
   either to share with them or give disturbance to them. Job had said,
   The earth is given into the hand of the wicked, ch. ix. 24. "No," says
   Eliphaz, "it is given into the hands of the saints, and runs along with
   the faith committed unto them; and they are not robbed and plundered by
   strangers and enemies making inroads upon them, as thou art by the
   Sabeans and Chaldeans." But because many of God's people have
   remarkably prospered in this world, as Abraham, Isaac, and Jacob, it
   does not therefore follow that those who are crossed and impoverished,
   as Job, are not God's people.

   2. That wicked people, and particularly oppressors and tyrannizing
   rulers, are subject to continual terrors, live very uncomfortably, and
   perish very miserably. On this head he enlarges, showing that even
   those who impiously dare God's judgments yet cannot but dread them and
   will feel them at last. He speaks in the singular number--the wicked
   man, meaning (as some think) Nimrod; or perhaps Chedorlaomer, or some
   such mighty hunter before the Lord. I fear he meant Job himself, whom
   he expressly charges both with the tyranny and with the timorousness
   here described, ch. xxii. 9, 10. Here he thinks the application easy,
   and that Job might, in this description, as in a glass, see his own
   face. Now,

   (1.) Let us see how he describes the sinner who lives thus miserably.
   He does not begin with that, but brings it in as a reason of his doom,
   v. 25-28. It is no ordinary sinner, but one of the first rate, an
   oppressor (v. 20), a blasphemer, and a persecutor, one that neither
   fears God nor regards man. [1.] He bids defiance to God, and to his
   authority and power, v. 25. Tell him of the divine law, and its
   obligations; he breaks those bonds asunder, and will not have, no, not
   him that made him, to restrain him or rule over him. Tell him of the
   divine wrath, and its terrors; he bids the Almighty do his worst, he
   will have his will, he will have his way, in spite of him, and will not
   be controlled by law, or conscience, or the notices of a judgment to
   come. He stretches out his hand against God, in defiance of him and of
   the power of his wrath. God is indeed out of his reach, but he
   stretches out his hand against him, to show that, if it were in his
   power, he would ungod him. This applies to the audacious impiety of
   some sinners who are really haters of God (Rom. i. 30), and whose
   carnal mind is not only an enemy to him, but enmity itself, Rom. viii.
   7. But, alas! the sinner's malice is as impotent as it is impudent;
   what can he do? He strengthens himself (he would be valiant, so some
   read it) against the Almighty. He thinks with his exorbitant despotic
   power to change times and laws (Dan. vii. 25), and, in spite of
   Providence, to carry the day for rapine and wrong, clear of the check
   of conscience. Note, It is the prodigious madness of presumptuous
   sinners that they enter the lists with Omnipotence. Woe unto him that
   strives with his Maker. That is generally taken for a further
   description of the sinner's daring presumption (v. 26): He runs upon
   him, upon God himself, in a direct opposition to him, to his precepts
   and providences, even upon his neck, as a desperate combatant, when he
   finds himself an unequal match for his adversary, flies in his face,
   though, at the same time, he falls on his sword's point, or the sharp
   spike of his buckler. Sinners, in general, run from God; but the
   presumptuous sinner, who sins with a high hand, runs upon him, fights
   against him, and bids defiance to him; and it is easy to foretel what
   will be the issue. [2.] He wraps himself up in security and sensuality
   (v. 27): He covers his face with his fatness. This signifies both the
   pampering of his flesh with daily delicious fare and the hardening of
   his heart thereby against the judgments of God. Note, The gratifying of
   the appetites of the body, feeding and feasting that to the full, often
   turns to the damage of the soul and its interests. Why is God forgotten
   and slighted, but because the belly is made a god of and happiness
   placed in the delights of sense? Those that fill themselves with wine
   and strong drink abandon all that is serious and flatter themselves
   with hopes that tomorrow shall be as this day, Isa. lvi. 12. Woe to
   those that are thus at ease in Zion, Amos vi. 1, 3, 4; Luke xii. 19.
   The fat that covers his face makes him look bold and haughty, and that
   which covers his flanks makes him lie easy and soft, and feel little;
   but this will prove poor shelter against the darts of God's wrath. [3.]
   He enriches himself with the spoils of all about him, v. 28. He dwells
   in cities which he himself has made desolate by expelling the
   inhabitants out of them, that he might be placed alone in them, Isa. v.
   8. Proud and cruel men take a strange pleasure in ruins, when they are
   of their own making, in destroying cities (Ps. ix. 6) and triumphing in
   the destruction, since they cannot make them their own but by making
   them ready to become heaps, and frightening the inhabitants out of
   them. Note, Those that aim to engross the world to themselves, and
   grasp at all, lose the comfort of all, and make themselves miserable in
   the midst of all. How does this tyrant gain his point, and make himself
   master of cities that have all the marks of antiquity upon them? We are
   told (v. 35) that he does it by malice and falsehood, the two chief
   ingredients of his wickedness who was a liar and a murderer from the
   beginning, They conceive mischief, and then they effect it by preparing
   deceit, pretending to protect those whom they design to subdue, and
   making leagues of peace the more effectually to carry on the operations
   of war. From such wicked men God deliver all good men.

   (2.) Let us see now what is the miserable condition of this wicked man,
   both in spiritual and temporal judgments.

   [1.] His inward peace is continually disturbed. He seems to those about
   him to be easy, and they therefore envy him and wish themselves in his
   condition; but he who knows what is in men tells us that a wicked man
   has so little comfort and satisfaction in his own breast that he is
   rather to be pitied than envied. First, His own conscience accuses him,
   and with the pangs and throes of that he travaileth in pain all his
   days, v. 20. He is continually uneasy at the thought of the cruelties
   he as been guilty of and the blood in which he has imbrued his hands.
   His sins stare him in the face at every turn. Diri conscia facti mens
   habet attonitos--Conscious guilt astonishes and confounds. Secondly, He
   is vexed at the uncertainty of the continuance of his wealth and power:
   The number of years is hidden to the oppressor. He knows, whatever he
   pretends, that they will not last always, and has reason to fear that
   they will not last long and this he frets at. Thirdly, He is under a
   certain fearful expectation of judgment and fiery indignation (Heb. x.
   27), which puts him into, and keeps him in, a continual terror and
   consternation, so that he dwells with Cain in the land of Nod, or
   commotion (Gen. iv. 16), and is made like, Pashur, Magor-missabib--a
   terror round about, Jer. xx. 3, 4. A dreadful sound is in his ears, v.
   21. He knows that both heaven and earth are incensed against him, that
   God is angry with him and that all the world hates him; he has done
   nothing to make his peace with either, and therefore he thinks that
   every one who meets him will slay him, Gen. iv. 14. Or he is like a man
   absconding for debt, who thinks every man a bailiff. Fear came in, at
   first, with sin (Gen. iii. 10) and still attends it. Even in prosperity
   he is apprehensive that the destroyer will come upon him, either some
   destroying angel sent of God to avenge his quarrel or some of his
   injured subjects who will be their own avengers. Those who are the
   terror of the mighty in the land of the living usually go down slain to
   the pit (Ezek. xxxii. 25), the expectation of which makes them a terror
   to themselves. This is further set forth (v. 22): He is, in his own
   apprehension, waited for of the sword; for he knows that he who killeth
   with the sword must be killed with the sword, Rev. xiii. 10. A guilty
   conscience represents to the sinner a flaming sword turning every way
   (Gen. iii. 24) and himself inevitably running on it. Again (v. 23): He
   knows that the day of darkness (or the night of darkness rather) is
   ready at his hand, that it is appointed to him and cannot be put by,
   that it is hastening on apace and cannot be put off. This day of
   darkness is something beyond death; it is that day of the Lord which to
   all wicked people will be darkness and not light and in which they will
   be doomed to utter, endless, darkness. Note, Some wicked people, though
   they seem secure, have already received the sentence of death, eternal
   death, within themselves, and plainly see hell gaping for them. No
   marvel that it follows (v. 24), Trouble and anguish (that inward
   tribulation and anguish of soul spoken of Rom. ii. 8, 9, which are the
   effect of God's indignation and wrath fastening upon the conscience)
   shall make him afraid of worse to come. What is the hell before him if
   this be the hell within him? And though he would fain shake off his
   fears, drink them away, and jest them away, it will not do; they shall
   prevail against him, and overpower him, as a king ready to the battle,
   with forces too strong to be resisted. He that would keep his peace,
   let him keep a good conscience. Fourthly, If at any time he be in
   trouble, he despairs of getting out (v. 22): He believeth not that he
   shall return out of darkness, but he gives himself up for gone and lost
   in an endless night. Good men expect light at evening time, light out
   of darkness; but what reason have those to expect that they shall
   return out of the darkness of trouble who would not return from the
   darkness of sin, but went on in it? Ps. lxxxii. 5. It is the misery of
   damned sinners that they know they shall never return out of that utter
   darkness, nor pass the gulf there fixed. Fifthly, He perplexes himself
   with continual care, especially if Providence ever so little frown upon
   him, v. 23. Such a dread he has of poverty, and such a waste does he
   discern upon his estate, that he is already, in his own imagination,
   wandering abroad for bread, going a begging for a meal's meat, and
   saying, Where is it? The rich man, in his abundance, cried out, What
   shall I do? Luke xii. 17. Perhaps he pretends fear of wanting, as an
   excuse of his covetous practices; and justly may he be brought to this
   extremity at last. We read of those who were full, but have hired out
   themselves for bread (1 Sam. ii. 5), which this sinner will not do. He
   cannot dig; he is too fat (v. 27): but to beg he may well be ashamed.
   See Ps. cix. 10. David never saw the righteous so far forsaken as to
   beg their bread; for, verily, they shall be fed by the charitable
   unasked, Ps. xxxvii. 3, 25. But the wicked want it, and cannot expect
   it should be readily given them. How should those find mercy who never
   showed mercy?

   [2.] His outward prosperity will soon come to an end, and all his
   confidence and all his comfort will come to an end with it. How can he
   prosper when God runs upon him? so some understand that, v. 26. Whom
   God runs upon he will certainly run down; for when he judges he will
   overcome. See how the judgments of God cross this worldly wicked man in
   all his cares, desires, and projects, and so complete his misery.
   First, He is in care to get, but he shall not be rich, v. 29. His own
   covetous mind keeps him from being truly rich. He is not rich that has
   not enough, and he has not enough that does not think he has. It is
   contentment only that is great gain. Providence remarkably keeps some
   from being rich, defeating their enterprises, breaking their measures,
   and keeping them always behind-hand. Many that get much by fraud and
   injustice, yet do not grow rich: it goes as it comes; it is got by one
   sin and spent upon another. Secondly, He is in care to keep what he has
   got, but in vain: His substance shall not continue; it will dwindle and
   come to nothing. God blasts it, and what came up in a night perishes in
   a night. Wealth gotten by vanity will certainly be diminished. Some
   have themselves lived to see the ruin of those estates which have been
   raised by oppression; but, where this is not the case, that which is
   left goes with a curse to those who succeed. De male quæsitis vix
   gaudet tertius hæres--Ill-gotten property will scarcely be enjoyed by
   the third generation. He purchases estates to him and his heirs for
   ever; but to what purpose? He shall not prolong the perfection thereof
   upon the earth; neither the credit nor the comfort of his riches shall
   be prolonged; and, when those are gone, where is the perfection of
   them? How indeed can we expect the perfection of any thing to be
   prolonged upon the earth, where every thing is transitory, and we soon
   see the end of all perfection? Thirdly, He is in care to leave what he
   has got and kept to his children after him. But in this he is crossed;
   the branches of his family shall perish, in whom he hoped to live and
   flourish and to have the reputation of making them all great men. They
   shall not be green, v. 32. The flame shall dry them up, v. 30. he shall
   shake them off as blossoms that never knit, or as the unripe grape, v.
   33. They shall die in the beginning of their days and never come to
   maturity. Many a man's family is ruined by his iniquity. Fourthly, He
   is in care to enjoy it a great while himself; but in that also he is
   crossed. 1. He may perhaps be taken from it (v. 30): By the breath of
   God's mouth shall he go away, and leave his wealth to others; that is,
   by God's wrath, which, like a stream of brimstone, kindles the fire
   that devours him (Isa. xxx. 33), or by his word; he speaks, and it is
   done immediately. This night thy soul shall be required of thee; and so
   the wicked is driven away in his wickedness, the worldling in his
   worldliness. 2. It may perhaps be taken from him, and fly away like an
   eagle towards heaven: It shall be accomplished (or cut off) before his
   time (v. 32); that is, he shall survive his prosperity, and see himself
   stripped of it. Fifthly, He is in care, when he is in trouble, how to
   get out of it (not how to get good by it); but in this also he is
   crossed (v. 30): He shall not depart out of darkness. When he begins to
   fall, like Haman, all men say, "Down with him." It was said of him (v.
   22), He believeth not that he shall return out of darkness. He
   frightened himself with the perpetuity of his calamity, and God also
   shall choose his delusions and bring his fears upon him (Isa. lxvi. 4),
   as he did upon Israel, Num. xiv. 28. God says Amen to his distrust and
   despair. Sixthly, He is in care to secure his partners, and hopes to
   secure himself by his partnership with them; but that is in vain too,
   v. 34, 35. The congregation of them, the whole confederacy, they and
   all their tabernacles, shall be desolate and consumed with fire.
   Hypocrisy and bribery are here charged upon them; that is, deceitful
   dealing both with God and man--God affronted under colour of religion,
   man wronged under colour of justice. It is impossible that these should
   end well. Though hand join in hand for the support of these perfidious
   practices, yet shall not the wicked go unpunished. (3.) The use and
   application of all this. Will the prosperity of presumptuous sinners
   end thus miserably? Then (v. 31) let not him that is deceived trust in
   vanity. Let the mischiefs which befal others be our warnings, and let
   not us rest on that broken reed which always failed those who leaned on
   it. [1.] Those who trust to their sinful ways of getting wealth trust
   in vanity, and vanity will be their recompence, for they shall not get
   what they expected. Their arts will deceive them and perhaps ruin them
   in this world. [2.] Those who trust to their wealth when they have
   gotten it, especially to the wealth they have gotten dishonestly, trust
   in vanity; for it will yield them no satisfaction. The guilt that
   cleaves to it will ruin the joy of it. They sow the wind, and will reap
   the whirlwind, and will own at length, with the utmost confusion, that
   a deceived heart turned them aside, and that they cheated themselves
   with a lie in their right hand.
     __________________________________________________________________

J O B

  CHAP. XVI.

   This chapter begins Job's reply to that discourse of Eliphaz which we
   had in the foregoing chapter; it is but the second part of the same
   song of lamentation with which he had before bemoaned himself, and is
   set to the same melancholy tune. I. He upbraids his friends with their
   unkind usage of him, ver. 1-5. II. He represents his own case as very
   deplorable upon all accounts, ver. 6-16. III. He still holds fast his
   integrity, concerning which he appeals to God's righteous judgment from
   the unrighteous censures of his friends, ver. 14-22.

The Reply of Job to Eliphaz. (b. c. 1520.)

   1 Then Job answered and said,   2 I have heard many such things:
   miserable comforters are ye all.   3 Shall vain words have an end? or
   what emboldeneth thee that thou answerest?   4 I also could speak as ye
   do: if your soul were in my soul's stead, I could heap up words against
   you, and shake mine head at you.   5 But I would strengthen you with my
   mouth, and the moving of my lips should assuage your grief.

   Both Job and his friends took the same way that disputants commonly
   take, which is to undervalue one another's sense, and wisdom, and
   management. The longer the saw of contention is drawn the hotter it
   grows; and the beginning of this sort of strife is as the letting forth
   of water; therefore leave it off before it be meddled with. Eliphaz had
   represented Job's discourses as idle, and unprofitable, and nothing to
   the purpose; and Job here gives his the same character. Those who are
   free in passing such censures must expect to have them retorted; it is
   easy, it is endless: but cui bono?--what good does it do? It will stir
   up men's passions, but will never convince their judgments, nor set
   truth in a clear light. Job here reproves Eliphaz, 1. For needless
   repetitions (v. 2): "I have heard many such things. You tell me nothing
   but what I knew before, nothing but what you yourselves have before
   said; you offer nothing new; it is the same thing over and over again."
   This Job thinks as great a trial of his patience as almost any of his
   troubles. The inculcating of the same things thus by an adversary is
   indeed provoking and nauseous, but by a teacher it is often necessary,
   and must not be grievous to the learner, to whom precept must be upon
   precept, and line upon line. Many things we have heard which it is good
   for us to hear again, that we may understand and remember them better,
   and be more affected with them and influenced by them. 2. For unskilful
   applications. They came with a design to comfort him, but they went
   about it very awkwardly, and, when they touched Job's case, quite
   mistook it: "Miserable comforters are you all, who, instead of offering
   any thing to alleviate the affliction, add affliction to it, and make
   it yet more grievous." The patient's case is sad indeed when his
   medicines are poisons and his physicians his worst disease. What Job
   says here of his friends is true of all creatures, in comparison with
   God, and, one time or other, we shall be made to see it and own it,
   that miserable comforters are they all. When we are under convictions
   of sin, terrors of conscience, and the arrests of death, it is only the
   blessed Spirit that can comfort effectually; all others, without him,
   do it miserably, and sing songs to a heavy heart, to no purpose. 3. For
   endless impertinence. Job wishes that vain words might have an end, v.
   3. If vain, it were well that they were never begun, and the sooner
   they are ended the better. Those who are so wise as to speak to the
   purpose will be so wise as to know when they have said enough of a
   thing and when it is time to break off. 4. For causeless obstinacy.
   What emboldeneth thee, that thou answerest? It is a great piece of
   confidence, and unaccountable, to charge men with those crimes which we
   cannot prove upon them, to pass a judgment on men's spiritual state
   upon the view of their outward condition, and to re-advance those
   objections which have been again and again answered, as Eliphaz did. 5.
   For the violation of the sacred laws of friendship, doing by his
   brother as he would not have been done by and as his brother would not
   have done by him. This is a cutting reproof, and very affecting, v. 4,
   5. (1.) He desires his friends, in imagination, for a little while, to
   change conditions with him, to put their souls in his soul's stead, to
   suppose themselves in misery like him and him at ease like them. This
   was no absurd or foreign supposition, but what might quickly become
   true in fact. So strange, so sudden, frequently, are the vicissitudes
   of human affairs, and such the turns of the wheel, that the spokes soon
   change places. Whatever our brethren's sorrows are, we ought by
   sympathy to make them our own, because we know not how soon they may be
   so. (2.) He represents the unkindness of their conduct towards him, by
   showing what he could do to them if they were in his condition: I could
   speak as you do. It is an easy thing to trample upon those that are
   down, and to find fault with what those say that are in extremity of
   pain and affliction: "I could heap up words against you, as you do
   against me; and how would you like it? how would you bear it?" (3.) He
   shows them what they should do, by telling them what in that case he
   would do (v. 5): "I would strengthen you, and say all I could to
   assuage your grief, but nothing to aggravate it." It is natural to
   sufferers to think what they would do if the tables were turned. But
   perhaps our hearts may deceive us; we know not what we should do. We
   find it easier to discern the reasonableness and importance of a
   command when we have occasion to claim the benefit of it than when we
   have occasion to do the duty of it. See what is the duty we owe to our
   brethren in their affliction. [1.] We should say and do all we can to
   strengthen them, suggesting to them such considerations as are proper
   to encourage their confidence in God and to support their sinking
   spirits. Faith and patience are the strength of the afflicted; whatever
   helps these graces confirms the feeble knees. [2.] To assuage their
   grief--the causes of their grief, if possible, or at least their
   resentment of those causes. Good words cost nothing; but they may be of
   good service to those that are in sorrow, not only as it is some
   comfort to them to see their friends concerned for them, but as they
   may be so reminded of that which, through the prevalency of grief, was
   forgotten. Though hard words (we say) break no bones, yet kind words
   may help to make broken bones rejoice; and those have the tongue of the
   learned that know how to speak a word in season to the weary.

Grievances of Job. (b. c. 1520.)

   6 Though I speak, my grief is not assuaged: and though I forbear, what
   am I eased?   7 But now he hath made me weary: thou hast made desolate
   all my company.   8 And thou hast filled me with wrinkles, which is a
   witness against me: and my leanness rising up in me beareth witness to
   my face.   9 He teareth me in his wrath, who hateth me: he gnasheth
   upon me with his teeth; mine enemy sharpeneth his eyes upon me.   10
   They have gaped upon me with their mouth; they have smitten me upon the
   cheek reproachfully; they have gathered themselves together against me.
     11 God hath delivered me to the ungodly, and turned me over into the
   hands of the wicked.   12 I was at ease, but he hath broken me asunder:
   he hath also taken me by my neck, and shaken me to pieces, and set me
   up for his mark.   13 His archers compass me round about, he cleaveth
   my reins asunder, and doth not spare; he poureth out my gall upon the
   ground.   14 He breaketh me with breach upon breach, he runneth upon me
   like a giant.   15 I have sewed sackcloth upon my skin, and defiled my
   horn in the dust.   16 My face is foul with weeping, and on my eyelids
   is the shadow of death;

   Job's complaint is here as bitter as any where in all his discourses,
   and he is at a stand whether to smother it or to give it vent.
   Sometimes the one and sometimes the other is a relief to the afflicted,
   according as the temper or the circumstances are; but Job found help by
   neither, v. 6. 1. Sometimes giving vent to grief gives ease; but,
   "Though I speak" (says Job), "my grief is not assuaged, my spirit is
   never the lighter for the pouring out of my complaint; nay, what I
   speak is so misconstrued as to be turned to the aggravation of my
   grief." 2. At other times keeping silence makes the trouble the easier
   and the sooner forgotten; but (says Job) though I forbear I am never
   the nearer; what am I eased? If he complained he was censured as
   passionate; if not, as sullen. If he maintained his integrity, that was
   his crime; if he made no answer to their accusations, his silence was
   taken for a confession of his guilt.

   Here is a doleful representation of Job's grievances. O what reason
   have we to bless God that we are not making such complaints! He
   complains,

   I. That his family was scattered (v. 7): "He hath made me weary, weary
   of speaking, weary of forbearing, weary of my friends, weary of life
   itself; my journey through the world proves so very uncomfortable that
   I am quite tired with it." This made it as tiresome as any thing, that
   all his company was made desolate, his children and servants being
   killed and the poor remains of his great household dispersed. The
   company of good people that used to meet at his house for religious
   worship, was now scattered, and he spent his sabbaths in silence and
   solitude. He had company indeed, but such as he would rather have been
   without, for they seemed to triumph in his desolation. If lovers and
   friends are put far from us, we must see and own God's hand in it,
   making our company desolate.

   II. That his body was worn away with diseases and pains, so that he had
   become a perfect skeleton, nothing but skin and bones, v. 8. His face
   was furrowed, not with age, but sickness: Thou hast filled me with
   wrinkles. His flesh was wasted with the running of his sore boils, so
   that his leanness rose up in him, that is, his bones, that before were
   not seen, stuck out, ch. xxxiii. 21. These are called witnesses against
   him, witnesses of God's displeasure against him, and such witnesses as
   his friends produced against him to prove him a wicked man. Or, "They
   are witnesses for me, that my complaint is not causeless," or
   "witnesses to me, that I am a dying man, and must be gone shortly."

   III. That his enemy was a terror to him, threatened him, frightened
   him, looked sternly upon him, and gave all the indications of rage
   against him (v. 9): He tears me in his wrath. But who is this enemy? 1.
   Eliphaz, who showed himself very much exasperated against him, and
   perhaps had expressed himself with such marks of indignation as are
   here mentioned: at least, what he said tore Job's good name and
   thundered nothing but terror to him; his eyes were sharpened to spy out
   matter of reproach against Job, and very barbarously both he and the
   rest of them used him. Or, 2. Satan. He was his enemy that hated him,
   and perhaps, by the divine permission, terrified him with apparitions,
   as (some think) he terrified our Saviour, which put him into his
   agonies in the garden; and thus he aimed to make him curse God. It is
   not improbable that this is the enemy he means. Or, (3.) God himself.
   If we understand it of him, the expressions are indeed as rash as any
   he used. God hates none of his creatures; but Job's melancholy did thus
   represent to him the terrors of the Almighty: and nothing can be more
   grievous to a good man than to apprehend God to be his enemy. If the
   wrath of a king be as messengers of death, what is the wrath of the
   King of kings!

   IV. That all about him were abusive to him, v. 10. They came upon him
   with open mouth to devour him, as if they would swallow him alive, so
   terrible were their threats and so scornful was their conduct to him.
   They offered him all the indignities they could invent, and even smote
   him on the cheek; and herein many were confederate. They gathered
   themselves together against him, even the abjects, Ps. xxxv. 15. Herein
   Job was a type of Christ, as many of the ancients make him: these very
   expressions are used in the predictions of his sufferings, Ps. xxii.
   13, They gaped upon me with their mouths; and (Mic. v. 1), They shall
   smite the Judge of Israel with a rod upon the cheek, which was
   literally fulfilled, Matt. xxvi. 67. How were those increased that
   troubled him!

   V. That God, instead of delivering him out of their hands, as he hoped,
   delivered him into their hands (v. 11): He hath turned me over into the
   hands of the wicked. They could have had no power against him if it had
   not been given them from above. He therefore looks beyond them to God
   who gave them their commission, as David did when Shimei cursed him;
   but he thinks it strange, and almost thinks it hard, that those should
   have power against him who were God's enemies as much as his. God
   sometimes makes use of wicked men as his sword to one another (Ps.
   xvii. 13) and his rod to his own children, Isa. x. 5. Herein also Job
   was a type of Christ, who was delivered into wicked hands, to be
   crucified and slain, by the determinate counsel and fore-knowledge of
   God, Acts ii. 23.

   VI. That God not only delivered him into the hands of the wicked, but
   took him into his own hands too, into which it is a fearful thing to
   fall (v. 12): "I was at ease in the comfortable enjoyment of the gifts
   of God's bounty, not fretting and uneasy, as some are in the midst of
   their prosperity, who thereby provoke God to strip them; yet he has
   broken me asunder, put me upon the rack of pain, and torn me limb from
   limb." God, in afflicting him, had seemed, 1. As if he were furious.
   Though fury is not in God, he thought it was, when he took him by the
   neck (as a strong man in a passion would take a child) and shook him to
   pieces, triumphing in the irresistible power he had to do what he would
   with him. 2. As if he were partial. "He has distinguished me from the
   rest of mankind by this hard usage of me: He has set me up for his
   mark, the butt at which he is pleased to let fly all his arrows: at me
   they are directed, and they come not by chance; against me they are
   levelled, as if I were the greatest sinner of all the men of the east
   or were singled out to be made an example." When God set him up for a
   mark his archers presently compassed him round. God has archers at
   command, who will be sure to hit the mark that he sets up. Whoever are
   our enemies, we must look upon them as God's archers, and see him
   directing the arrow. It is the Lord; let him do what seemeth him good.
   3. As if he were cruel, and his wrath as relentless as his power was
   resistless. As if he contrived to touch him in the tenderest part,
   cleaving his reins asunder with acute pains; perhaps they were
   nephritic pains, those of the stone, which lie in the region of the
   kidneys. As if he had no mercy in reserve for him, he does not spare
   nor abate any thing of the extremity. And as if he aimed at nothing but
   his death, and his death in the midst of the most grievous tortures: He
   pours out my gall upon the ground, as when men have taken a wild beast,
   and killed it, they open it, and pour out the gall with a loathing of
   it. He thought his blood was poured out, as if it were not only not
   precious, but nauseous. 4. As if he were unreasonable and insatiable in
   his executions (v. 14): "He breaketh me with breach upon breach,
   follows me with one wound after another." So his troubles came at
   first; while one messenger of evil tidings was speaking another came:
   and so it was still; new boils were rising every day, so that he had no
   prospect of the end of his troubles. Thus he thought that God ran upon
   him like a giant, whom he could not possibly stand before or confront;
   as the giants of old ran down all their poor neighbours, and were too
   hard for them. Note, Even good men, when they are in great and
   extraordinary troubles, have much ado not to entertain hard thoughts of
   God.

   VII. That he had divested himself of all his honour, and all his
   comfort, in compliance with the afflicting providences that surrounded
   him. Some can lessen their own troubles by concealing them, holding
   their heads as high and putting on as good a face as ever; but Job
   could not do so: he received the impressions of them, and, as one truly
   penitent and truly patient, he humbled himself under the mighty hand of
   God, v. 15, 16. 1. He now laid aside all his ornaments and soft
   clothing, consulted not either his ease or finery in his dress, but
   sewed sackcloth upon his skin; that clothing he thought good enough for
   such a defiled distempered body as he had. Silks upon sores, such
   sores, he thought, would be unsuitable; sackcloth would be more
   becoming. Those are fond indeed of gay clothing that will not be weaned
   from it by sickness and old age, and, as Job was (v. 8), by wrinkles
   and leanness. He not only put on sackcloth, but sewed it on, as one
   that resolved to continue his humiliation as long as the affliction
   continued. 2. He insisted not upon any points of honour, but humbled
   himself under humbling providences: He defiled his horn in the dust,
   and refused the respect that used to be paid to his dignity, power, and
   eminency. Note, When God brings down our condition, that should bring
   down our spirits. Better lay the horn in the dust than lift it up in
   contradiction to the designs of Providence and have it broken at last.
   Eliphaz had represented Job as high and haughty, and unhumbled under
   his affliction. "No," says Job, "I know better things; the dust is now
   the fittest place for me." 3. He banished mirth as utterly
   unseasonable, and set himself to sow in tears (v. 16): "My face is foul
   with weeping so constantly for my sins, for God's displeasure against
   me, and for my friends unkindness: this has brought a shadow of death
   upon my eyelids." He had not only wept away all his beauty, but almost
   wept his eyes out. In this also he was a type of Christ, who was a man
   of sorrows, and much in tears, and pronounced those blessed that mourn,
   for they shall be comforted.

Testimony of Conscience; Job's Comfort in Conscious Integrity. (b. c. 1520.)

   17 Not for any injustice in mine hands: also my prayer is pure.   18 O
   earth, cover not thou my blood, and let my cry have no place.   19 Also
   now, behold, my witness is in heaven, and my record is on high.   20 My
   friends scorn me: but mine eye poureth out tears unto God.   21 O that
   one might plead for a man with God, as a man pleadeth for his
   neighbour!   22 When a few years are come, then I shall go the way
   whence I shall not return.

   Job's condition was very deplorable; but had he nothing to support him,
   nothing to comfort him? Yes, and he here tells us what it was.

   I. He had the testimony of his conscience for him that he had walked
   uprightly, and had never allowed himself in any gross sin. None was
   ever more ready than he to acknowledge his sins of infirmity; but, upon
   search, he could not charge himself with any enormous crime, for which
   he should be made more miserable than other men, v. 17.

   1. He had kept a conscience void of offence, (1.) Towards men: "Not for
   any injustice in my hands, any wealth that I have unjustly got or
   kept." Eliphaz had represented him as a tyrant and an oppressor. "No,"
   says he, "I never did any wrong to any man, but always despised the
   gain of oppression." (2.) Towards God: Also my prayer is pure; but
   prayer cannot be pure as long as there is injustice in our hands, Isa.
   i. 15. Eliphaz had charged him with hypocrisy in religion, but he
   specifies prayer, the great act of religion, and professes that in that
   he was pure, though not from all infirmity, yet from reigning and
   allowed guile: it was not like the prayers of the Pharisees, who looked
   no further than to be seen of men, and to serve a turn.

   2. This assertion of his own integrity he backs with a solemn
   imprecation of shame and confusion to himself if it were not true, v.
   18. (1.) If there were any injustice in his hands, he wished it might
   not be concealed: O earth! cover thou not my blood, that is, "the
   innocent blood of others, which I am suspected to have shed." Murder
   will out; and "let it," says Job, "if I have ever been guilty if it,"
   Gen. iv. 10, 11. The day is coming when the earth shall disclose her
   blood (Isa. xxvi. 21), and a good man as far from dreading that day.
   (2.) If there were any impurity in his prayers, he wished they might
   not be accepted: Let my cry have no place. He was willing to be judged
   by that rule, If I regard iniquity in my heart, the Lord will not hear
   me, Ps. lxvi. 18. There is another probable sense of these words, that
   he does hereby, as it were, lay his death upon his friends, who broke
   his heart with their harsh censures, and charges the guilt of his blood
   upon them, begging of God to avenge it and that the cry of his blood
   might have no place in which to lie hid, but might come up to heaven
   and be heard by him that makes inquisition for blood.

   II. He could appeal to God's omniscience concerning his integrity, v.
   19. The witness in our own bosoms for us will stand us in little stead
   if we have not a witness in heaven for us too; for God is greater than
   our hearts, and we are not to be our own judges. This therefore is
   Job's triumph, My witness is in heaven. Note, It is an unspeakable
   comfort to a good man, when he lies under the censure of his brethren,
   that there is a God in heaven who knows his integrity and will clear it
   up sooner or later. See John v. 31, 37. This one witness is instead of
   a thousand.

   III. He had a God to go to before whom he might unbosom himself, v. 20,
   21. See here, 1. How the case stood between him and his friends. He
   knew not how to be free with them, nor could he expect either a fair
   hearing with them or fair dealing from them. "My friends (so they call
   themselves) scorn me; they set themselves not only to resist me, but to
   expose me; they are of counsel against me, and use all their art and
   eloquence" (so the word signifies) "to run me down." The scorns of
   friends are more cutting than those of enemies; but we must expect
   them, and provide accordingly. 2. How it stood between him and God. He
   doubted not but that, (1.) God did now take cognizance of his sorrows:
   My eye pours out tears to God. He had said (v. 16) that he wept much;
   here he tells us in what channel his tears ran, and which way they were
   directed. His sorrow was not that of the world, but he sorrowed after a
   godly sort, wept before the Lord, and offered to him the sacrifice of a
   broken heart. Note, Even tears, when sanctified to God, give ease to
   troubled spirits; and, if men slight our grief, this may comfort us,
   that God regards them. (2.) That he would in due time clear up his
   innocency (v. 21): O that one might plead for a man with God! If he
   could but now have the same freedom at God's bar that men commonly have
   at the bar of the civil magistrate, he doubted not but to carry his
   cause, for the Judge himself was a witness to his integrity. The
   language of this wish is like that in Isa. l. 7, 8, I know that I shall
   not be ashamed, for he is near that justifies me. Some give a gospel
   sense of this verse, and the original will very well bear it; and he
   will plead (that is, there is one that will plead) for man with God,
   even the Son of man for his friend, or neighbour. Those who pour out
   tears before God, though they cannot plead for themselves, by reason of
   their distance and defects, have a friend to plead for them, even the
   Son of man, and on this we must bottom all our hopes of acceptance with
   God.

   IV. He had a prospect of death which would put a period to all his
   troubles. Such confidence had he towards God that he could take
   pleasure in thinking of the approach of death, when he should be
   determined to his everlasting state, as one that doubted not but it
   would be well with him then: When a few years have come (the years of
   number which are determined and appointed to me) then I shall go the
   way whence I shall not return. Note, 1. To die is to go the way whence
   we shall not return. It is to go a journey, a long journey, a journey
   for good and all, to remove from this to another country, from the
   world of sense to the world of spirits. It is a journey to our long
   home; there will be no coming back to out state in this world nor any
   change of our state in the other world. 2. We must all of us very
   certainly, and very shortly, go this journey; and it is comfortable to
   those who keep a good conscience to think of it, for it is the crown of
   their integrity.
     __________________________________________________________________

J O B

  CHAP. XVII.

   In this chapter, I. Job reflects upon the harsh censures which his
   friends had passed upon him, and looking upon himself as a dying man
   (ver. 1), he appeals to God, and begs of him speedily to appear for
   him, and right him, because they had wronged him, and he knew not how
   to right himself, ver. 2-7. But he hopes that, though it should be a
   surprise, it will be no stumbling-block, to good people, to see him
   thus abused, ver. 8, 9. II. He reflects upon the vain hopes they had
   fed him with, that he should yet see good days, showing that his days
   were just at an end, and with his body all his hopes would be buried in
   the dust, ver. 10-16. His friends becoming strange to him, which
   greatly grieved him, he makes death and the grave familiar to him,
   which yielded him some comfort.

Deplorable Condition of Job; The Improvement of Job's Troubles. (b. c. 1520.)

   1 My breath is corrupt, my days are extinct, the graves are ready for
   me.   2 Are there not mockers with me? and doth not mine eye continue
   in their provocation?   3 Lay down now, put me in a surety with thee;
   who is he that will strike hands with me?   4 For thou hast hid their
   heart from understanding: therefore shalt thou not exalt them.   5 He
   that speaketh flattery to his friends, even the eyes of his children
   shall fail.   6 He hath made me also a byword of the people; and
   aforetime I was as a tabret.   7 Mine eye also is dim by reason of
   sorrow, and all my members are as a shadow.   8 Upright men shall be
   astonied at this, and the innocent shall stir up himself against the
   hypocrite.   9 The righteous also shall hold on his way, and he that
   hath clean hands shall be stronger and stronger.

   Job's discourse is here somewhat broken and interrupted, and he passes
   suddenly from one thing to another, as is usual with men in trouble;
   but we may reduce what is here said to three heads:--

   I. The deplorable condition which poor Job was now in, which he
   describes, to aggravate the great unkindness of his friends to him and
   to justify his own complaints. Let us see what his case was.

   1. He was a dying man, v. 1. He had said (ch. xvi. 22), "When a few
   years have come, I shall go that long journey." But here he corrects
   himself. "Why do I talk of years to come? Alas! I am just setting out
   on that journey, am now ready to be offered, and the time of my
   departure is at hand. My breath is already corrupt, or broken off; my
   spirits are spent; I am a gone man." It is good for every one of us
   thus to look upon ourselves as dying, and especially to think of it
   when we are sick. We are dying, that is, (1.) Our life is going; for
   the breath of life is going. It is continually going forth; it is in
   our nostrils (Isa. ii. 22), the door at which it entered (Gen. ii. 7);
   there it is upon the threshold, ready to depart. Perhaps Job's
   distemper obstructed his breathing, and short breath will, after a
   while, be no breath. Let the Anointed of the Lord be the breath of our
   nostrils, and let us get spiritual life breathed into us, and that
   breath will never be corrupted. (2.) Our time is ending: My days are
   extinct, are put out, as a candle which, from the first lighting, is
   continually wasting and burning down, and will by degrees burn out of
   itself, but may by a thousand accidents be extinguished. Such is life.
   It concerns us therefore carefully to redeem the days of time, and to
   spend them in getting ready for the days of eternity, which will never
   be extinct. (3.) We are expected in our long home: The graves are ready
   for me. But would not one grave serve? Yes, but he speaks of the
   sepulchres of his fathers, to which he must be gathered: "The graves
   where they are laid are ready for me also," graves in consort, the
   congregation of the dead. Wherever we go there is but a step between us
   and the grave. Whatever is unready, that is ready; it is a bed soon
   made. If the graves be ready for us, it concerns us to be ready for the
   graves. The graves for me (so it runs), denoting not only his
   expectation of death, but his desire of it. "I have done with the
   world, and have nothing now to wish for but a grave."

   2. He was a despised man (v. 6): "He" (that is, Eliphaz, so some, or
   rather God, whom he all along acknowledges to be the author of his
   calamities) "has made me a byword of the people, the talk of the
   country, a laughing-stock to many, a gazing-stock to all; and aforetime
   (or to men's faces, publicly) I was as a tabret, that whoever chose
   might play upon." They made ballads of him; his name became a proverb;
   it is so still, As poor as Job. "He has now made me a byword," a
   reproach of men, whereas, aforetime, in my prosperity, I was as a
   tabret, deliciæ humani generis--the darling of the human race, whom
   they were all pleased with. It is common for those who were honoured in
   their wealth to be despised in their poverty.

   3. He was a man of sorrows, v. 7. He wept so much that he had almost
   lost his sight: My eye is dim by reason of sorrow, ch. xvi. 16. The
   sorrow of the world thus works darkness and death. He grieved so much
   that he had fretted all the flesh away and become a perfect skeleton,
   nothing but skin and bones: "All my members are as a shadow. I have
   become so poor and thin that I am not to be called a man, but the
   shadow of a man."

   II. The ill use which his friends made of his miseries. They trampled
   upon him, and insulted over him, and condemned him as a hypocrite,
   because he was thus grievously afflicted. Hard usage! Now observe,

   1. How Job describes it, and what construction he puts upon their
   discourses with him. He looks upon himself as basely abused by them.
   (1.) They abused him with their foul censures, condemning him as a bad
   man, justly reduced thus and exposed to contempt, v. 2. "They are
   mockers, who deride my calamities, and insult over me, because I am
   thus brought low. They are so with me, abusing me to my face,
   pretending friendship in their visit, but intending mischief. I cannot
   get clear of them; they are continually tearing me, and they will not
   be wrought upon, either by reason or pity, to let fall the
   prosecution." (2.) They abused him too with their fair promises, for in
   them they did but banter him. He reckons them (v. 5) among those that
   speak flattery to their friends. They all came to mourn with him.
   Eliphaz began with a commendation of him, ch. iv. 3. They had all
   promised him that he would be happy if he would take their advice. Now
   all this he looked upon as flattery, and as designed to vex him so much
   the more. All this he calls their provocation, v. 2. They did what they
   could to provoke him and then condemned him for his resentment of it;
   but he thinks himself excusable when his eye continued thus in their
   provocation: it never ceased, and he never could look off it. Note, The
   unkindness of those that trample upon their friends in affliction, that
   banter and abuse them then, is enough to try, if not to tire, the
   patience even of Job himself.

   2. How he condemns it. (1.) It was a sign that God had hidden their
   heart from understanding (v. 4), and that in this matter they were
   infatuated, and their wonted wisdom had departed from them. Wisdom is a
   gift of God, which he grants to some and withholds from others, grants
   at some times and withholds at other times. Those that are void of
   compassion are so far void of understanding. Where there is not the
   tenderness of a man one may question whether there be the understanding
   of a man. (2.) It would be a lasting reproach and diminution to them:
   Therefore shalt thou not exalt them. Those are certainly kept back from
   honour whose hearts are hidden from understanding. When God infatuates
   men he will abase them. Surely those who discover so little
   acquaintance with the methods of Providence shall not have the honour
   of deciding this controversy! That is reserved for a man of better
   sense and better temper, such a one as Elihu afterwards appeared to be.
   (3.) It would entail a curse upon their families. He that thus violates
   the sacred laws of friendship forfeits the benefit of it, not only for
   himself, but for his posterity: "Even the eyes of his children shall
   fail, and, when they look for succour and comfort from their own and
   their father's friends, they shall look in vain as I have done, and be
   as much disappointed as I am in you." Note, Those that wrong their
   neighbours may thereby, in the end, wrong their own children more than
   they are aware of.

   3. How he appeals from them to God (v. 3): Lay down now, put me in a
   surety with thee, that is, "Let me be assured that God will take the
   hearing and determining of the cause into his own hands, and I desire
   no more. Let some one engage for God to bring on this matter." Thus
   those whose hearts condemn them not have confidence towards God, and
   can with humble and believing boldness beg of him to search and try
   them. Some make Job here to glance at the mediation of Christ, for he
   speaks of a surety with God, without whom he durst not appear before
   God, nor try his cause at his bar; for, though his friends' accusations
   of him were utterly false, yet he could not justify himself before God
   but in a mediator. Our English annotations give this reading of the
   verse: "Appoint, I pray thee, my surety with thee, namely, Christ who
   is with thee in heaven, and has undertaken to be my surety let him
   plead my cause, and stand up for me; and who is he then that will
   strike upon my hand?" that is, "Who dares then contend with me? Who
   shall lay any thing to my charge if Christ be an advocate for me?" Rom.
   viii. 32, 33. Christ is the surety of the better testament (Heb. vii.
   22), a surety of God's appointing; and, if he undertake for us, we need
   not fear what can be done against us.

   III. The good use which the righteous should make of Job's afflictions
   from God, from his enemies, and from his friends, v. 8, 9. Observe
   here,

   1. How the saints are described. (1.) They are upright men, honest and
   sincere, and that act from a steady principle, with a single eye. This
   was Job's own character (ch. i. 1), and probably he speaks of such
   upright men especially as had been his intimates and associates. (2.)
   They are the innocent, not perfectly so, but innocence is what they aim
   at and press towards. Sincerity is evangelical innocency, and those
   that are upright are said to be innocent from the great transgression,
   Ps. xix. 13. (3.) They are the righteous, who walk in the way of
   righteousness. (4.) They have clean hands, kept clean from the gross
   pollutions of sin, and, when spotted with infirmities, washed with
   innocency, Ps. xxvi. 6.

   2. How they should be affected with the account of Job's troubles.
   Great enquiry, no doubt, would be made concerning him, and every one
   would speak of him and his case; and what use will good people make of
   it? (1.) It will amaze them: Upright men shall be astonished at this;
   they will wonder to hear that so good a man as Job should be so
   grievously afflicted in body, name, and estate, that God should lay his
   hand so heavily upon him, and that his friends, who ought to have
   comforted him, should add to his grief, that such a remarkable saint
   should be such a remarkable sufferer, and so useful a man laid aside in
   the midst of his usefulness; what shall we say to these things? Upright
   men, though satisfied in general that God is wise and holy in all he
   does, yet cannot but be astonished at such dispensations of Providence,
   paradoxes which will not be unfolded till the mystery of God shall be
   finished. (2.) It will animate them. Instead of being deterred from and
   discouraged in the service of God, by the hard usage which this
   faithful servant of God met with, they shall be so much the more
   emboldened to proceed and persevere in it. That which was St. Paul's
   care (1 Thess. iii. 3) was Job's, that no good man should be moved,
   either from his holiness or his comfort, by these afflictions, that
   none should, for the sake hereof, think the worse of the ways or work
   of God. And that which was St. Paul's comfort was his too, that the
   brethren in the Lord would wax confident by his bonds, Phil. i. 14.
   They would hereby be animated, [1.] To oppose sin and to confront the
   corrupt and pernicious inferences which evil men would draw from Job's
   sufferings, as that God has forsaken the earth, that it is in vain to
   serve him, and the like: The innocent shall stir up himself against the
   hypocrite, will not bear to hear this (Rev. ii. 2), but will withstand
   him to his face, will stir up himself to search into the meaning of
   such providences and study these hard chapters, that he may read them
   readily, will stir up himself to maintain religion's just but injured
   cause against all its opposers. Note, The boldness of the attacks which
   profane people make upon religion should sharpen the courage and
   resolution of its friends and advocates. It is time to stir when
   proclamation is made in the gate of the camp, Who is on the Lord's
   side? When vice is daring it is no time for virtue, through fear, to
   hide itself. [2.] To persevere in religion. The righteous, instead of
   drawing back, or so much as starting back, at this frightful spectacle,
   or standing still to deliberate whether he should proceed or no (allude
   to 2 Sam. ii. 23), shall with so much the more constancy and resolution
   hold on his way and press forward. "Though in me he foresees that bonds
   and afflictions abide him, yet none of these things shall move him,"
   Acts xx. 24. Those who keep their eye upon heaven as their end will
   keep their feet in the paths of religion as their way, whatever
   difficulties and discouragements they meet with in it [3.] In order
   thereunto to grow in grace. He will not only hold on his way
   notwithstanding, but will grow stronger and stronger. By the sight of
   other good men's trials, and the experience of his own, he will be made
   more vigorous and lively in his duty, more warm and affectionate, more
   resolute and undaunted; the worse others are the better he will be;
   that which dismays others emboldens him. The blustering wind makes the
   traveller gather his cloak the closer about him and gird it the faster.
   Those that are truly wise and good will be continually growing wiser
   and better. Proficiency in religion is a good sign of sincerity in it.

Job Reproves His Three Friends; Vanity of Worldly Expectations. (b. c. 1520.)

   10 But as for you all, do ye return, and come now: for I cannot find
   one wise man among you.   11 My days are past, my purposes are broken
   off, even the thoughts of my heart.   12 They change the night into
   day: the light is short because of darkness.   13 If I wait, the grave
   is mine house: I have made my bed in the darkness.   14 I have said to
   corruption, Thou art my father: to the worm, Thou art my mother, and my
   sister.   15 And where is now my hope? as for my hope, who shall see
   it?   16 They shall go down to the bars of the pit, when our rest
   together is in the dust.

   Job's friends had pretended to comfort him with the hopes of his return
   to a prosperous estate again; now he here shows,

   I. That it was their folly to talk so (v. 10): "Return, and come now,
   be convinced that you are in an error, and let me persuade you to be of
   my mind; for I cannot find one wise man among you, that knows how to
   explain the difficulties of God's providence or how to apply the
   consolations of his promises." Those do not go wisely about the work of
   comforting the afflicted who fetch their comforts from the possibility
   of their recovery and enlargement in this world; though that is not to
   be despaired of, it is at the best uncertain; and if it should fail, as
   perhaps it may, the comfort built upon it will fail too. It is
   therefore our wisdom to comfort ourselves, and others, in distress,
   with that which will not fail, the promise of God, his love and grace,
   and a well-grounded hope of eternal life.

   II. That it would he much more his folly to heed them; for,

   1. All his measures were already broken and he was full of confusion,
   v. 11, 12. He owns he had, in his prosperity, often pleased himself
   both with projects of what he should do and prospects of what he should
   enjoy; but now he looked upon his days as past, or drawing towards a
   period; all those purposes were broken off and those expectations
   dashed. He had had thoughts about enlarging his border, increasing his
   stock, and settling his children, and many pious thoughts, it is
   likely, of promoting religion in his country, redressing grievances,
   reforming the profane, relieving the poor, and raising funds perhaps
   for charitable uses; but he concluded that all these thoughts of his
   heart were now at an end, and that he should never have the
   satisfaction of seeing his designs effected. Note, The period of our
   days will be the period of all our contrivances and hopes for this
   world; but, if with full purpose of heart we cleave to the Lord, death
   will not break off that purpose. Job, being thus put upon new counsels,
   was under a constant uneasiness (v. 12): The thoughts of his heart
   being broken, they changed the night into day and shortened the light.
   Some, in their vanity and riot, turn night into day and day into night;
   but Job did so through trouble and anguish of spirit, which were a
   hindrance, (1.) To the repose of the night, keeping his eyes waking, so
   that the night was as wearisome to him as the day, and the tossings of
   the night tired him as much as the toils of the day. (2.) To the
   entertainments of the day. "The light of the morning is welcome, but,
   by reason of this inward darkness, the comfort of it is soon gone, and
   the day is to me as dismal as the black and dark night," Deut. xxviii.
   67. See what reason we have to be thankful for the health and ease
   which enable us to welcome both the shadows of the evening and the
   light of the morning.

   2. All his expectations from this world would very shortly be buried in
   the grave with him; so that it was a jest for him to think of such
   mighty things as they had flattered him with the hopes of, ch. v. 19;
   viii. 21; xi. 17. "Alas! you do but make a fool of me."

   (1.) He saw himself just dropping into the grave. A convenient house,
   an easy bed, and agreeable relations, are some of those things in which
   we take satisfaction in this world: Job expected not any of these above
   ground; all he felt, and all he had in view, was unpleasing and
   disagreeable, but under ground he expected them. [1.] He counted upon
   no house but the grave (v. 13): "If I wait, if there be any place where
   I shall ever be easy again, it must be in the grave. I should deceive
   myself if I should count upon any out-let from my trouble but what
   death will give me. Nothing is so sure as that." Note, In all our
   prosperity it is good to keep death in prospect. Whatever we expect,
   let us be sure to expect that; for that may prevent other things which
   we expect, but nothing will prevent that. But see how he endeavours not
   only to reconcile himself to the grave, but to recommend it to himself:
   "It is my house." The grave is a house; to the wicked it is a
   prison-house (ch. xxiv. 19, 20); to the godly it is Bethabara, a
   passage-house in their way home. "It is my house, mine by descent, I am
   born to it; it is my father's house. It is mine by purchase. I have
   made myself obnoxious to it." We must everyone of us shortly remove to
   this house, and it is our wisdom to provide accordingly; let us think
   of removing, and send before to our long home. [2.] He counted upon no
   quiet bed but in the darkness: "There," says he, "I have made my bed.
   It is made, for it is ready, and I am just going to it." The grave is a
   bed, for we shall rest in it in the evening of our day on earth, and
   rise from it in the morning of our everlasting day, Isa. lvii. 2. Let
   this make good people willing to die; it is but going to bed; they are
   weary and sleepy, and it is time that they were in their beds. Why
   should they not go willingly, when their father calls? "Nay, I have
   made my bed, by preparation for it, have endeavoured to make it easy,
   by keeping conscience pure, by seeing Christ lying in this bed, and so
   turning it into a bed of spices, and by looking beyond it to the
   resurrection." [3.] He counted upon no agreeable relations but what he
   had in the grave (v. 14): I have cried to corruption (that is, to the
   grave, where the body will corrupt), Thou art my father (for our bodies
   were formed out of the earth), and to the worms there, You are my
   mother and my sister, to whom I am allied (for man is a worm) and with
   whom I must be conversant, for the worms shall cover us, ch. xxi. 26.
   Job complained that his kindred were estranged from him (ch. xix. 13,
   14); therefore here he claims acquaintance with other relations that
   would cleave to him when those disowned him. Note, First, We are all of
   us near akin to corruption and the worms. Secondly, It is therefore
   good to make ourselves familiar with them, by conversing much with them
   in our thoughts and meditations, which would very much help us above
   the inordinate love of life and fear of death.

   (2.) He saw all his hopes from this world dropping into the grave with
   him (v. 15, 16): "Seeing I must shortly leave the world, where is now
   my hope? How can I expect to prosper who do not expect to live?" He is
   not hopeless, but his hope is not where they would have it be. If in
   this life only he had hope, he was of all men most miserable. "No, as
   for my hope, that hope which I comfort and support myself with, who
   shall see it? It is something out of sight that I hope for, not things
   that are seen, that are temporal, but things not seen, that are
   eternal." What is his hope he will tell us (ch. xix. 25), Non est
   mortale quod opto, immortale peto--I seek not for that which perishes,
   but for that which abides for ever. "But, as for the hopes you would
   buoy me up with, they shall go down with me to the bars of the pit. You
   are dying men, and cannot make good your promises. I am a dying man,
   and cannot enjoy the good you promise. Since, therefore, our rest will
   be together in the dust, let us all lay aside the thoughts of this
   world and set our hearts upon another." We must shortly be in the dust,
   for dust we are, dust and ashes in the pit, under the bars of the pit,
   held fast there, never to loose the bands of death till the general
   resurrection. But we shall rest there; we shall rest together there.
   Job and his friends could not agree now, but they will both be quiet in
   the grave; the dust of that will shortly stop their mouths and put an
   end to the controversy. Let the foresight of this cool the heat of all
   contenders and moderate the disputers of this world.
     __________________________________________________________________

J O B

  CHAP. XVIII.

   In this chapter Bildad makes a second assault upon Job. In his first
   discourse (ch. viii.) he had given him encouragement to hope that all
   should yet be well with him. But here there is not a word of that; he
   has grown more peevish, and is so far from being convinced by Job's
   reasonings that he is but more exasperated. I. He sharply reproves Job
   as haughty and passionate, and obstinate in his opinion, ver. 1-4. II.
   He enlarges upon the doctrine he had before maintained, concerning the
   miser of wicked people and the ruin that attends them, ver. 5-21. In
   this he seems, all along, to have an eye to Job's complaints of the
   miserable condition he was in, that he was in the dark, bewildered,
   ensnared, terrified, and hastening out of the world. "This," says
   Bildad, "is the condition of a wicked man; and therefore thou art one."

Second Address of Eliphaz. (b. c. 1520.)

   1 Then answered Bildad the Shuhite, and said,   2 How long will it be
   ere ye make an end of words? mark, and afterwards we will speak.   3
   Wherefore are we counted as beasts, and reputed vile in your sight?   4
   He teareth himself in his anger: shall the earth be forsaken for thee?
   and shall the rock be removed out of his place?

   Bildad here shoots his arrows, even bitter words, against poor Job,
   little thinking that, though he was a wise and good man, in this
   instance he was serving Satan's design in adding to Job's affliction.

   I. He charges him with idle endless talk, as Eliphaz had done (ch. xv.
   2, 3): How long will it be ere you make an end of words? v. 2. Here he
   reflects, not only upon Job himself, but either upon all the managers
   of the conference (thinking perhaps that Eliphaz and Zophar did not
   speak so closely to the purpose as they might have done) or upon some
   that were present, who possibly took part with Job, and put in a word
   now and then in his favour, though it be not recorded. Bildad was weary
   of hearing others speak, and impatient till it came to his turn, which
   cannot be observed to any man's praise, for we ought to be swift to
   hear and slow to speak. It is common for contenders to monopolize the
   reputation of wisdom, and then to insist upon it as their privilege to
   be dictators. How unbecoming this conduct is in others every one can
   see; but few that are guilty of it can see it in themselves. Time was
   when Job had the last word in all debates (ch. xxix. 22): After my
   words they spoke not again. Then he was in power and prosperity; but
   now that he was impoverished and brought low he could scarcely be
   allowed to speak at all, and every thing he said was as much vilified
   as formerly it had been magnified. Wisdom therefore (as the world goes)
   is good with an inheritance (Eccl. vii. 11); for the poor man's wisdom
   is despised, and, because he is poor, his words are not heard, Eccl.
   ix. 16.

   II. With a regardlessness of what was said to him, intimated in that,
   Mark, and afterwards we will speak. And it is to no purpose to speak,
   though what is said be ever so much to the purpose, if those to whom it
   is addressed will not mark and observe it. Let the ear be opened to
   hear as the learned, and then the tongues of the learned will do good
   service (Isa. l. 4) and not otherwise. It is an encouragement to those
   that speak of the things of God to see the hearers attentive.

   III. With a haughty contempt and disdain of his friends and of that
   which they offered (v. 3): Wherefore are we counted as beasts? This was
   invidious. Job had indeed called them mockers, had represented them
   both as unwise and as unkind, wanting both in the reason and tenderness
   of men, but he did not count them beasts; yet Bildad so represents the
   matter, 1. Because his high spirit resented what Job had said as if it
   had been the greatest affront imaginable. Proud men are apt to think
   themselves slighted more than really they are. 2. Because his hot
   spirit was willing to find a pretence to be hard upon Job. Those that
   incline to be severe upon others will have it thought that others have
   first been so upon them.

   IV. With outrageous passion: He teareth himself in his anger, v. 4.
   Herein he seems to reflect upon what Job had said (ch. xiii. 14):
   Wherefore did I take my flesh in my teeth? "It is thy own fault," says
   Bildad. Or he reflected upon what he said ch. xvi. 9, where he seemed
   to charge it upon God, or, as some think, upon Eliphaz: He teareth me
   in his wrath. "No," says Bildad; "thou alone shalt bear it." He teareth
   himself in his anger. Note, Anger is a sin that is its own punishment.
   Fretful passionate people tear and torment themselves. He teareth his
   soul (so the word is); every sin wounds the soul, tears that, wrongs
   that (Prov. viii. 36), unbridled passion particularly.

   V. With a proud and arrogant expectation to give law even to Providence
   itself: "Shall the earth be forsaken for thee? Surely not; there is no
   reason for that, that the course of nature should be changed and the
   settled rules of government violated to gratify the humour of one man.
   Job, dost thou think the world cannot stand without thee; but that, if
   thou art ruined, all the world is ruined and forsaken with thee?" Some
   make it a reproof of Job's justification of himself, falsely
   insinuating that either Job was a wicked man or we must deny a
   Providence and suppose that God has forsaken the earth and the rock of
   ages is removed. It is rather a just reproof of his passionate
   complaints. When we quarrel with the events of Providence we forget
   that, whatever befals us, it is, 1. According to the eternal purpose
   and counsel of God. 2. According to the written word. Thus it is
   written that in the world we must have tribulation, that, since we sin
   daily, we must expect to smart for it; and, 3. According to the usual
   way and custom, the track of Providence, nothing but what is common to
   men; and to expect that God's counsels should change, his method alter,
   and his word fail, to please us, is as absurd and unreasonable as to
   think the earth should be forsaken for us and the rock removed out of
   its place.

Miserable Condition of the Wicked. (b. c. 1520.)

   5 Yea, the light of the wicked shall be put out, and the spark of his
   fire shall not shine.   6 The light shall be dark in his tabernacle,
   and his candle shall be put out with him.   7 The steps of his strength
   shall be straitened, and his own counsel shall cast him down.   8 For
   he is cast into a net by his own feet, and he walketh upon a snare.   9
   The gin shall take him by the heel, and the robber shall prevail
   against him.   10 The snare is laid for him in the ground, and a trap
   for him in the way.

   The rest of Bildad's discourse is entirely taken up in an elegant
   description of the miserable condition of a wicked man, in which there
   is a great deal of certain truth, and which will be of excellent use if
   duly considered--that a sinful condition is a sad condition, and that
   iniquity will be men's ruin if they do not repent of it. But it is not
   true that all wicked people are visibly and openly made thus miserable
   in this world; nor is it true that all who are brought into great
   distress and trouble in this world are therefore to be deemed and
   adjudged wicked men, when no other proof appears against them; and
   therefore, though Bildad thought the application of it to Job was easy,
   yet it was not safe nor just. In these verses we have,

   I. The destruction of the wicked foreseen and foretold, under the
   similitude of darkness (v. 5, 6): Yea, the light of the wicked shall be
   put out. Even his light, the best and brightest part of him, shall be
   put out; even that which he rejoiced in shall fail him. Or the yea may
   refer to Job's complaints of the great distress he was in and the
   darkness he should shortly make his bed in. "Yea," says Bildad, "So it
   is; thou art clouded, and straitened, and made miserable, and no better
   could be expected; for the light of the wicked shall be put out, and
   therefore thine shall." Observe here, 1. The wicked may have some light
   for a while, some pleasure, some joy, some hope within, as well as
   wealth, and honour, and power without. But his light is but a spark (v.
   5), a little thing and soon extinguished. It is but a candle (v. 6),
   wasting, and burning down, and easily blown out. It is not the light of
   the Lord (that is sun-light), but the light of his own fire and sparks
   of his own kindling, Isa. l. 11. 2. His light will certainly be put out
   at length, quite put out, so that not the least spark of it shall
   remain with which to kindle another fire. Even while he is in his
   tabernacle, while he is in the body, which is the tabernacle of the
   soul (2 Cor. v. 1), the light shall be dark; he shall have no true
   solid comfort, no joy that is satisfying, no hope that is supporting.
   Even the light that is in him is darkness; and how great is that
   darkness! But, when he is put out of this tabernacle by death, his
   candle shall be put out with him. The period of his life will be the
   final period of all his days and will turn all his hopes into endless
   despair. When a wicked man dies his expectation shall perish, Prov. xi.
   7. He shall lie down in sorrow.

   II. The preparatives for that destruction represented under the
   similitude of a beast or bird caught in a snare, or a malefactor
   arrested and taken into custody in order to his punishment, v. 7-10. 1.
   Satan is preparing for his destruction. He is the robber that shall
   prevail against him (v. 9); for, as he was a murderer, so he was a
   robber, from the beginning. He, as the tempter, lays snares for sinners
   in the way, wherever they go, and he shall prevail. If he make them
   sinful like himself, he will make them miserable like himself. He hunts
   for the precious life. 2. He is himself preparing for his own
   destruction by going on in sin, and so treasuring up wrath against the
   day of wrath. God gives him up, as he deserves and desires, to his own
   counsels, and then his own counsels cast him down, v. 7. His sinful
   projects and pursuits bring him into mischief. He is cast into a net by
   his own feet (v. 8), runs upon his own destruction, is snared in the
   work of his own hands (Ps. ix. 16); his own tongue falls upon him, Ps.
   lxiv. 8. In the transgression of an evil man there is a snare. 3. God
   is preparing for his destruction. The sinner by his sin is preparing
   the fuel and then God by his wrath is preparing the fire. See here,
   (1.) How the sinner is infatuated, to run himself into the snare; and
   whom God will destroy he infatuates. (2.) How he is embarrassed: The
   steps of his strength, his mighty designs and efforts, shall be
   straitened, so that he shall not compass what he intended; and the more
   he strives to extricate himself the more will he be entangled. Evil men
   wax worse and worse. (3.) How he is secured and kept from escaping the
   judgments of God that are in pursuit of him. The gin shall take him by
   the heel. He can no more escape the divine wrath that is in pursuit of
   him than a man, so held, can flee from the pursuer. God knows how to
   reserve the wicked for the day of judgment, 2 Pet. ii. 9.

   11 Terrors shall make him afraid on every side, and shall drive him to
   his feet.   12 His strength shall be hungerbitten, and destruction
   shall be ready at his side.   13 It shall devour the strength of his
   skin: even the firstborn of death shall devour his strength.   14 His
   confidence shall be rooted out of his tabernacle, and it shall bring
   him to the king of terrors.   15 It shall dwell in his tabernacle,
   because it is none of his: brimstone shall be scattered upon his
   habitation.   16 His roots shall be dried up beneath, and above shall
   his branch be cut off.   17 His remembrance shall perish from the
   earth, and he shall have no name in the street.   18 He shall be driven
   from light into darkness, and chased out of the world.   19 He shall
   neither have son nor nephew among his people, nor any remaining in his
   dwellings.   20 They that come after him shall be astonied at his day,
   as they that went before were affrighted.   21 Surely such are the
   dwellings of the wicked, and this is the place of him that knoweth not
   God.

   Bildad here describes the destruction itself which wicked people are
   reserved for in the other world, and which, in some degree, often
   seizes them in this world. Come, and see what a miserable condition the
   sinner is in when his day comes to fall.

   I. See him disheartened and weakened by continual terrors arising from
   the sense of his own guilt and the dread of God's wrath (v. 11, 12):
   Terror shall make him afraid on every side. The terrors of his own
   conscience shall haunt him, so that he shall never be easy. Wherever he
   goes, these shall follow him; which way soever he looks, these shall
   stare him in the face. It will make him tremble to see himself fought
   against by the whole creation, to see Heaven frowning on him, hell
   gaping for him, and earth sick of him. He that carries his own accuser,
   and his own tormentor, always in his bosom, cannot but be afraid on
   every side. This will drive him to his feet, like the malefactor, who,
   being conscious of his own guilt, takes to his heels and flees when
   none pursues, Prov. xxviii. 1. But his feet will do him no service;
   they are fast in the snare, v. 9. The sinner may as soon overpower the
   divine omnipotence as flee from the divine omniscience, Amos ix. 2, 3.
   No marvel that the sinner is dispirited and distracted with fear, for,
   1. He sees his ruin approaching: Destruction shall be ready at his
   side, to seize him whenever justice gives the word, so that he is
   brought into desolation in a moment, Ps. lxxiii. 19. 2. He feels
   himself utterly unable to grapple with it, either to escape it or to
   bear up under it. That which he relied upon as his strength (his
   wealth, power, pomp, friends, and the hardiness of his own spirit)
   shall fail him in the time of need, and be hunger-bitten, that is, it
   shall do him no more service than a famished man, pining away for
   hunger, would do in work or war. The case being thus with him, no
   marvel that he is a terror to himself. Note, The way of sin is a way of
   fear, and leads to everlasting confusion, of which the present terrors
   of an impure and unpacified conscience are earnests, as they were to
   Cain and Judas.

   II. See him devoured and swallowed up by a miserable death; and
   miserable indeed a wicked man's death is, how secure and jovial soever
   his life was. 1. See him dying, arrested by the first-born of death
   (some disease, or some stroke that has in it a more than ordinary
   resemblance of death itself; so great a death, as it is called, 2 Cor.
   i. 10, a messenger of death that has in it an uncommon strength and
   terror), weakened by the harbingers of death, which devour the strength
   of his skin, that is, it shall bring rottenness into his bones and
   consume them. His confidence shall then be rooted out of his tabernacle
   (v. 14), that is, all that he trusted to for his support shall be taken
   from him, and he shall have nothing to rely upon, no, not his own
   tabernacle. His own soul was his confidence, but that shall be rooted
   out of the tabernacle of the body, as a tree that cumbered the ground.
   "Thy soul shall be required of thee." 2. See him dead, and see his case
   then with an eye of faith. (1.) He is then brought to the king of
   terrors. He was surrounded with terrors while he lived (v. 11), and
   death was the king of all those terrors; they fought against the sinner
   in death's name, for it is by reason of death that sinners are all
   their lifetime subject to bondage (Heb. ii. 15), and at length they
   will be brought to that which they so long feared, as a captive to the
   conqueror. Death is terrible to nature; our Saviour himself prayed,
   Father, save me from this hour. But to the wicked it is in a special
   manner the king of terrors, both as it is a period to that life in
   which they placed their happiness and a passage to that life where they
   will find their endless misery. How happy then are the saints, and how
   much indebted to the Lord Jesus, by whom death is so far abolished, and
   the property of it altered, that this king of terrors becomes a friend
   and servant! (2.) He is then driven from the light into darkness (v.
   18), from the light of this world, and his prosperous condition in it,
   into darkness, the darkness of the grave, the darkness of hell, into
   utter darkness, never to see light (Ps. xlix. 19), not the least gleam,
   nor any hopes of it. (3.) He is then chased out of the world, hurried
   and dragged away by the messengers of death, sorely against his will,
   chased as Adam out of paradise, for the world is his paradise. It
   intimates that he would fain stay here; he is loth to depart, but go he
   must; all the world is weary of him, and therefore chases him out, as
   glad to get rid of him. This is death to a wicked man.

   III. See his family sunk and cut off, v. 15. The wrath and curse of God
   light and lie, not only upon his head and heart, but upon his house
   too, to consume it with the timber and stones thereof, Zech. v. 4.
   Death itself shall dwell in his tabernacle, and, having expelled him,
   shall take possession of his house, to the terror and destruction of
   all that he leaves behind. Even the dwelling shall be ruined for the
   sake of its owner: Brimstone shall be scattered upon his habitation,
   rained upon it as upon Sodom, to the destruction of which this seems to
   have reference. Some think he here upbraids Job with the burning of his
   sheep and servants with fire from heaven. The reason is here given why
   his tabernacle is thus marked for ruin: Because it is none of his; that
   is, it was unjustly got, and kept, from the rightful owner, and
   therefore let him not expect either the comfort or the continuance of
   it. His children shall perish, either with him or after him, v. 16. So
   that, his roots being in his own person dried up beneath, above his
   branch (every child of his family) shall be cut off. Thus the houses of
   Jeroboam, Baasha, and Ahab, were cut off; none that descended from them
   were left alive. Those who take root in the earth may expect it will
   thus be dried up; but, if we be rooted in Christ, even our leaf shall
   not wither, much less shall our branch be cut off. Those who consult
   the true honour of their family, and the welfare of its branches, will
   be afraid of withering it by sin. The extirpation of the sinner's
   family is mentioned again (v. 19): He shall neither have son nor
   nephew, child nor grandchild, to enjoy his estate and bear up his name,
   nor shall there be any remaining in his dwelling akin to him. Sin
   entails a curse upon posterity, and the iniquity of the fathers is
   often visited upon the children. Herein, also, it is probable that
   Bildad reflects upon the death of Job's children and servants, as a
   further proof of his being a wicked man; whereas all that are written
   childless are not thereby written graceless; there is a name better
   than that of sons and daughters.

   IV. See his memory buried with him, or made odious; he shall either be
   forgotten or spoken of with dishonour (v. 17): His remembrance shall
   perish from the earth; and, if it perish thence, it perishes wholly,
   for it was never written in heaven, as the names of the saints are,
   Luke x. 20. All his honour shall be laid and lost in the dust, or
   stained with perpetual infamy, so that he shall have no name in the
   street, departing without being desired. Thus the judgments of God
   follow him, after death, in this world, as an indication of the misery
   his soul is in after death, and an earnest of that everlasting shame
   and contempt to which he shall rise in the great day. The memory of the
   just is blessed, but the name of the wicked shall rot, Prov. x. 7.

   V. See a universal amazement at his fall, v. 20. Those that see it are
   affrighted, so sudden is the change, so dreadful the execution, so
   threatening to all about him: and those that come after, and hear the
   report of it, are astonished at it; their ears are made to tingle, and
   their hearts to tremble, and they cry out, Lord, how terrible art thou
   in thy judgments! A place or person utterly ruined is said to be made
   an astonishment, Deut. xxviii. 37; 2 Chron. vii. 21; Jer. xxv. 9, 18.
   Horrible sins bring strange punishments.

   VI. See all this averred as the unanimous sense of the patriarchal age,
   grounded upon their knowledge of God and their many observations of his
   providence (v. 21): Surely such are the dwellings of the wicked, and
   this is the place (this the condition) of him that knows not God! See
   here what is the beginning, and what is the end, of the wickedness of
   this wicked world. 1. The beginning of it is ignorance of God, and it
   is a wilful ignorance, for there is that to be known of him which is
   sufficient to leave them for ever inexcusable. They know not God, and
   then they commit all iniquity. Pharaoh knows not the Lord, and
   therefore will not obey his voice. 2. The end of it, and that is utter
   destruction. Such, so miserable, are the dwellings of the wicked.
   Vengeance will be taken of those that know not God, 2 Thess. i. 8. For
   those whom he has not honour from he will get himself honour upon. Let
   us therefore stand in awe and not sin, for it will certainly be
   bitterness in the latter end.
     __________________________________________________________________

J O B

  CHAP. XIX.

   This chapter is Job's answer to Bildad's discourse in the foregoing
   chapter. Though his spirit was grieved and much heated, and Bildad was
   very peevish, yet he gave him leave to say all he designed to say, and
   did not break in upon him in the midst of his argument; but, when he
   had done, he gave him a fair answer, in which, I. He complains of
   unkind usage. And very unkindly he takes it. 1. That his comforters
   added to his affliction, ver. 2-7. 2. That his God was the author of
   his affliction, ver. 8-12. 3. That his relations and friends were
   strange to him, and shy of him, in his affliction, ver. 20-22. II. He
   comforts himself with the believing hopes of happiness in the other
   world, though he had so little comfort in this, making a very solemn
   confession of his faith, with a desire that it might be recorded as an
   evidence of his sincerity, ver. 23-27. III. He concludes with a caution
   to his friends not to persist in their hard censures of him, ver. 28,
   29. If the remonstrance Job here makes of his grievances may serve
   sometimes to justify our complaints, yet his cheerful views of the
   future state, at the same time, may shame us Christians, and may serve
   to silence our complaints, or at least to balance them.

The Reply of Job to Bildad. (b. c. 1520.)

   1 Then Job answered and said,   2 How long will ye vex my soul, and
   break me in pieces with words?   3 These ten times have ye reproached
   me: ye are not ashamed that ye make yourselves strange to me.   4 And
   be it indeed that I have erred, mine error remaineth with myself.   5
   If indeed ye will magnify yourselves against me, and plead against me
   my reproach:   6 Know now that God hath overthrown me, and hath
   compassed me with his net.   7 Behold, I cry out of wrong, but I am not
   heard: I cry aloud, but there is no judgment.

   Job's friends had passed a very severe censure upon him as a wicked man
   because he was so grievously afflicted; now here he tells them how ill
   he took it to be so censured. Bildad had twice begun with a How long
   (ch. viii. 2, xviii. 2), and therefore Job, being now to answer him
   particularly, begins with a How long too, v. 2. What is not liked is
   commonly thought long; but Job had more reason to think those long who
   assaulted him than they had to think him long who only vindicated
   himself. Better cause may be shown for defending ourselves, if we have
   right on our side, than for offending our brethren, though we have
   right on our side. Now observe here,

   I. How he describes their unkindness to him and what account he gives
   of it. 1. They vexed his soul, and that is more grievous than the
   vexation of the bones, Ps. vi. 2, 3. They were his friends; they came
   to comfort him, pretended to counsel him for the best; but with a great
   deal of gravity, and affectation of wisdom and piety, they set
   themselves to rob him of the only comfort he had now left him in a good
   God, a good conscience, and a good name; and this vexed him to his
   heart. 2. They broke him in pieces with words, and those were surely
   hard and very cruel words that would break a man to pieces: they
   grieved him, and so broke him; and therefore there will be a reckoning
   hereafter for all the hard speeches spoken against Christ and his
   people, Jude 15. 3. They reproached him, (v. 3), gave him a bad
   character and laid to his charge things that he knew not. To an
   ingenuous mind reproach is a cutting thing. 4. They made themselves
   strange to him, were shy of him now that he was in his troubles, and
   seemed as if they did not know him (ch. ii. 12), were not free with him
   as they used to be when he was in his prosperity. Those are governed by
   the spirit of the world, and not by any principles of true honour or
   love, who make themselves strange to their friends, or God's friends,
   when they are in trouble. A friend loves at all times. 5. They not only
   estranged themselves from him, but magnified themselves against him (v.
   5), not only looked shy of him, but looked big upon him, and insulted
   over him, magnifying themselves to depress him. It is a mean thing, it
   is a base thing, thus to trample upon those that are down. 6. They
   pleaded against him his reproach, that is, they made use of his
   affliction as an argument against him to prove him a wicked man. They
   should have pleaded for him his integrity, and helped him to take the
   comfort of that under his affliction, and so have pleaded that against
   his reproach (as St. Paul, 2 Cor. i. 12); but, instead of that, they
   pleaded his reproach against his integrity, which was not only unkind,
   but very unjust; for where shall we find an honest man if reproach may
   be admitted for a plea against him?

   II. How he aggravates their unkindness. 1. They had thus abused him
   often (v. 3): These ten times you have reproached me, that is, very
   often, as Gen. xxxi. 7; Num. xiv. 22. Five times they had spoken, and
   every speech was a double reproach. He spoke as if he had kept a
   particular account of their reproaches, and could tell just how many
   they were. It is but a peevish and unfriendly thing to do so, and looks
   like a design of retaliation and revenge. We better befriend our own
   peace by forgetting injuries and unkindnesses than by remembering them
   and scoring them up. 2. They continued still to abuse him, and seemed
   resolved to persist in it: "How long will you do it?" v. 2, 5. "I see
   you will magnify yourselves against me, notwithstanding all I have said
   in my own justification." Those that speak too much seldom think they
   have said enough; and, when the mouth is opened in passion, the ear is
   shut to reason. 3. They were not ashamed of what they did, v. 3. They
   had reason to be ashamed of their hard-heartedness, so ill becoming
   men, of their uncharitableness, so ill becoming good men, and of their
   deceitfulness, so ill becoming friends: but were they ashamed? No,
   though they were told of it again and again, yet they could not blush.

   III. How he answers their harsh censures, by showing them that what
   they condemned was capable of excuse, which they ought to have
   considered. 1. The errors of his judgment were excusable (v. 4): "Be it
   indeed that I have erred, that I am in the wrong through ignorance or
   mistake," which may well be supposed concerning men, concerning good
   men. Humanum est errare--Error cleaves to humanity; and we must be
   willing to suppose it concerning ourselves. It is folly to think
   ourselves infallible. "But be it so," said Job, "my error remaineth
   with myself," that is, "I speak according to the best of my judgment,
   with all sincerity, and not from a spirit of contradiction." Or, "If I
   be in an error, I keep it to myself, and do not impose it upon others
   as you do. I only prove myself and my own work by it. I meddle not with
   other people, either to teach them or to judge them." Men's errors are
   the more excusable if they keep them to themselves, and do not disturb
   others with them. Hast thou faith? Have it to thyself. Some give this
   sense of these words: "If I be in an error, it is I that must smart for
   it; and therefore you need not concern yourselves: nay, it is I that do
   smart, and smart severely, for it; and therefore you need not add to my
   misery by your reproaches." 2. The breakings out of his passion, though
   not justifiable, yet were excusable, considering the vastness of his
   grief and the extremity of his misery. "If you will go on to cavil at
   every complaining word I speak, will make the worst of it and improve
   it against me, yet take the cause of the complaint along with you, and
   weigh that, before you pass a judgment upon the complaint, and turn it
   to my reproach: Know then that God has overthrown me," v. 6. Three
   things he would have them consider:--(1.) That his trouble was very
   great. He was overthrown, and could not help himself, enclosed as in a
   net, and could not get out. (2.) That God was the author of it, and
   that, in it, he fought against him: "It was his hand that overthrew me;
   it is in his net that I am enclosed; and therefore you need not appear
   against me thus. I have enough to do to grapple with God's displeasure;
   let me not have yours also. Let God's controversy with me be ended
   before you begin yours." It is barbarous to persecute him whom God hath
   smitten and to talk to the grief of one whom he hath wounded, Ps. lxix.
   26. (3.) That he could not obtain any hope of the redress of his
   grievances, v. 7. He complained of his pain, but got no ease--begged to
   know the cause of his affliction, but could not discover it--appealed
   to God's tribunal for the clearing of his innocency, but could not
   obtain a hearing, much less a judgment, upon his appeal: I cry out of
   wrong, but I am not heard. God, for a time, may seem to turn away his
   ear from his people, to be angry at their prayers and overlook their
   appeals to him, and they must be excused if, in that case, they
   complain bitterly. Woe unto us if God be against us!

Job Complains of God's Displeasure; Job Complains of His Friends. (b. c.
1520.)

   8 He hath fenced up my way that I cannot pass, and he hath set darkness
   in my paths.   9 He hath stripped me of my glory, and taken the crown
   from my head.   10 He hath destroyed me on every side, and I am gone:
   and mine hope hath he removed like a tree.   11 He hath also kindled
   his wrath against me, and he counteth me unto him as one of his
   enemies.   12 His troops come together, and raise up their way against
   me, and encamp round about my tabernacle.   13 He hath put my brethren
   far from me, and mine acquaintance are verily estranged from me.   14
   My kinsfolk have failed, and my familiar friends have forgotten me.
   15 They that dwell in mine house, and my maids, count me for a
   stranger: I am an alien in their sight.   16 I called my servant, and
   he gave me no answer; I intreated him with my mouth.   17 My breath is
   strange to my wife, though I intreated for the children's sake of mine
   own body.   18 Yea, young children despised me; I arose, and they spake
   against me.   19 All my inward friends abhorred me: and they whom I
   loved are turned against me.   20 My bone cleaveth to my skin and to my
   flesh, and I am escaped with the skin of my teeth.   21 Have pity upon
   me, have pity upon me, O ye my friends; for the hand of God hath
   touched me.   22 Why do ye persecute me as God, and are not satisfied
   with my flesh?

   Bildad had very disingenuously perverted Job's complaints by making
   them the description of the miserable condition of a wicked man; and
   yet he repeats them here, to move their pity, and to work upon their
   good nature, if they had any left in them.

   I. He complains of the tokens of God's displeasure which he was under,
   and which infused the wormwood and gall into the affliction and misery.
   How doleful are the accents of his complaints! "He hath kindled his
   wrath against me, which flames and terrifies me, which burns and pains
   me," v. 11. What is the fire of hell but the wrath of God? Seared
   consciences will feel it hereafter, but do not fear it now. Enlightened
   consciences fear it now, but shall not feel it hereafter. Job's present
   apprehension was that God counted him as one of his enemies; and yet,
   at the same time, God loved him, and gloried in him, as his faithful
   friend. It is a gross mistake, but a very common one, to think that
   whom God afflicts he treats as his enemies; whereas, on the contrary,
   as many as he loves he rebukes and chastens; it is the discipline of
   his sons. Which way soever Job looked he thought he saw the tokens of
   God's displeasure against him. 1. Did he look back upon his former
   prosperity? He saw God's hand putting an end to that (v. 9): "He has
   stripped me of my glory, my wealth, honour, power, and all the
   opportunity I had of doing good. My children were my glory, but I have
   lost them; and whatever was a crown to my head he has taken it from me,
   and has laid all my honour in the dust." See the vanity of worldly
   glory: it is what we may be soon stripped of; and, whatever strips us,
   we must see and own God's hand in it and comply with his design. 2. Did
   he look down upon his present troubles? He saw God giving them their
   commission, and their orders to attack him. They are his troops, that
   act by his direction, which encamp against me, v. 12. It did not so
   much trouble him that his miseries came upon him in troops as that they
   were God's troops, in whom it seemed as if God fought against him and
   intended his destruction. God's troops encamped around his tabernacle,
   as soldiers lay siege to a strong city, cutting off all provisions from
   being brought into it and battering it continually; thus was Job's
   tabernacle besieged. Time was when God's hosts encamped round him for
   safety: Hast thou not made a hedge about him? Now, on the contrary,
   they surrounded him, to his terror, and destroyed him on every side, v.
   10. 3. Did he look forward for deliverance? He saw the hand of God
   cutting off all hopes of that (v. 8): "He hath fenced up my way, that I
   cannot pass. I have now no way left to help myself, either to extricate
   myself out of my troubles or to ease myself under them. Would I make
   any motion, take any steps towards deliverance? I find my way hedged
   up; I cannot do what I would; nay, if I would please myself with the
   prospect of a deliverance hereafter, I cannot do it; it is not only out
   of my reach, but out of my sight: God hath set darkness in my paths,
   and there is none to tell me how long," Ps. lxxiv. 9. He concludes (v.
   10), "I am gone, quite lost and undone for this world; my hope hath he
   removed like a tree cut down, or plucked up by the roots, which will
   never grow again." Hope in this life is a perishing thing, but the hope
   of good men, when it is cut off from this world, is but removed like a
   tree, transplanted from this nursery to the garden of the Lord. We
   shall have no reason to complain if God thus remove our hopes from the
   sand to the rock, from things temporal to things eternal.

   II. He complains of the unkindness of his relations and of all his old
   acquaintance. In this also he owns the hand of God (v. 13): He has put
   my brethren far from me, that is, "He has laid those afflictions upon
   me which frighten them from me, and make them stand aloof from my
   sores." As it was their sin God was not the author of it; it is Satan
   that alienates men's minds from their brethren in affliction. But, as
   it was Job's trouble, God ordered it for the completing of his trial.
   As we must eye the hand of God in all the injuries we receive from our
   enemies ("the Lord has bidden Shimei curse David"), so also in all the
   slights and unkindnesses we receive from our friends, which will help
   us to bear them the more patiently. Every creature is that to us (kind
   or unkind, comfortable or uncomfortable) which God makes it to be. Yet
   this does not excuse Job's relations and friends from the guilt of
   horrid ingratitude and injustice to him, which he had reason to
   complain of; few could have borne it so well as he did. He takes notice
   of the unkindness, 1. Of his kindred and acquaintance, his neighbours,
   and such as he had formerly been familiar with, who were bound by all
   the laws of friendship and civility to concern themselves for him, to
   visit him, to enquire after him, and to be ready to do him all the good
   offices that lay in their power; yet these were estranged from him, v.
   13. They took no more care about him than if he had been a stranger
   whom they never knew. His kinsfolk, who claimed relation to him when he
   was in prosperity, now failed him; they came short of their former
   professions of friendship to him and his present expectations of
   kindness from them. Even his familiar friends, whom he was mindful of,
   had now forgotten him, had forgotten both his former friendliness to
   them and his present miseries: they had heard of his troubles, and
   designed him a visit; but truly they forgot it, so little affected were
   they with it. Nay, his inward friends, the men of his secret, whom he
   was most intimate with and laid in his bosom, not only forgot him, but
   abhorred him, kept as far off from him as they could, because he was
   poor and could not entertain them as he used to do, and because he was
   sore and a loathsome spectacle. Those whom he loved, and who therefore
   were worse than publicans if they did not love him now that he was in
   distress, not only turned from him, but were turned against him, and
   did all they could to make him odious, so to justify themselves in
   being so strange to him, v. 19. So uncertain is the friendship of men;
   but, if God be our friend, he will not fail us in a time of need. But
   let none that pretend either to humanity or Christianity ever use their
   friends as Job's friends used him: adversity is the proof of
   friendship. 2. Of his domestics and family relations. Sometimes indeed
   we find that, beyond our expectation, there is a friend that sticks
   closer than a brother; but the master of a family ordinarily expects to
   be attended on and taken care of by those of his family, even when,
   through weakness of body or mind, he has become despicable to others.
   But poor Job was misused by his own family, and some of his worst foes
   were those of his own house. He mentions not his children; they were
   all dead, and we may suppose that the unkindness of his surviving
   relations made him lament the death of his children so much the more:
   "If they had been alive," would he think, "I should have had comfort in
   them." As for those that were now about him, (1.) His own servants
   slighted him. His maids did not attend him in his illness, but counted
   him for a stranger and an alien, v. 15. His other servants never heeded
   him; if he called to them they would not come at his call, but
   pretended that they did not hear him. If he asked them a question, they
   would not vouchsafe to give him an answer, v. 16. Job had been a good
   master to them, and did not despise their cause when they pleaded with
   him (ch. xxxi. 13), and yet they were rude to him now, and despised his
   cause when he pleaded with them. We must not think it strange if we
   receive evil at the hand of those from whom we have deserved well.
   Though he was now sickly, yet he was not cross with his servants, and
   imperious, as is too common, but he entreated his servants with his
   mouth, when he had authority to command; and yet they would not be
   civil to him, neither kind nor just. Note, Those that are sick and in
   sorrow are apt to take things ill, and be jealous of a slight, and to
   lay to heart the least unkindness done to them: when Job was in
   affliction even his servants' neglect of him troubled him. (2.) But,
   one would think, when all forsook him, the wife of his bosom should
   have been tender of him: no, because he would not curse God and die, as
   she persuaded him, his breath was strange to her too; she did not care
   for coming near him, nor took any notice of what he said, v. 17. Though
   he spoke to her, not with the authority, but with the tenderness of a
   husband, did not command, but entreated her by that conjugal love which
   their children were the pledges of, yet she regarded him not. Some read
   it, "Though I lamented, or bemoaned myself, for the children," that is,
   "for the death of the children of my own body," an affliction in which
   she was equally concerned with him. Now, it appeared, the devil spared
   her to him, not only to be his tempter, but to be his tormentor. By
   what she said to him at first, Curse God and die, it appeared that she
   had little religion in her; and what can one expect that is kind and
   good from those that have not the fear of God before their eyes and are
   not governed by conscience? (3.) Even the little children who were born
   in his house, the children of his own servants, who were his servants
   by birth, despised him, and spoke against him (v. 18); though he arose
   in civility to speak friendly to them, or with authority to check them,
   they let him know that they neither feared him nor loved him.

   III. He complains of the decay of his body; all the beauty and strength
   of that were gone. When those about him slighted him, if he had been in
   health, and at ease, he might have enjoyed himself. But he could take
   as little pleasure in himself as others took in him (v. 20): My bone
   cleaves now to my skin, as formerly it did to my flesh; it was this
   that filled him with wrinkles (ch. xvi. 8); he was a perfect skeleton,
   nothing but skin and bones. Nay, his skin too was almost gone, little
   remained unbroken but the skin of his teeth, his gums and perhaps his
   lips; all the rest was fetched off by his sore boils. See what little
   reason we have to indulge the body, which, after all our care, may be
   thus consumed by the diseases which it has in itself the seeds of.

   IV. Upon all these accounts he recommends himself to the compassion of
   his friends, and justly blames their harshness with him. From this
   representation of his deplorable case, it was easy to infer, 1. That
   they ought to pity him, v. 21. This he begs in the most moving melting
   language that could be, enough (one would think) to break a heart of
   stone: "Have pity upon me, have pity upon me, O you my friends! if you
   will do nothing else for me, be sorry for me, and show some concern for
   me; have pity upon me, for the hand of God hath touched me. My case is
   sad indeed, for I have fallen into the hands of the living God, my
   spirit is touched with the sense of his wrath, a calamity of all other
   the most piteous." Note, It becomes friends to pity one another when
   they are in trouble, and not to shut up the bowels of compassion. 2.
   That, however, they ought not to persecute him; if they would not ease
   his affliction by their pity, yet they must not be so barbarous as to
   add to it by their censures and reproaches (v. 22): "Why do you
   persecute me as God? Surely his rebukes are enough for one man to bear;
   you need not add your wormwood and gall to the cup of affliction he
   puts into my hand, it is bitter enough without that: God has a
   sovereign power over me, and may do what he pleases with me; but do you
   think that you may do so too?" No, we must aim to be like the Most Holy
   and the Most Merciful, but not like the Most High and Most Mighty. God
   gives not account of any of his matters, but we must give account of
   ours. If they did delight in his calamity, let them be satisfied with
   his flesh, which was wasted and gone, but let them not, as if that were
   too little, wound his spirit, and ruin his good name. Great tenderness
   is due to those that are in affliction, especially to those that are
   troubled in mind.

Job's Confession of Faith; Happiness of the Redeemed. (b. c. 1520.)

   23 Oh that my words were now written! oh that they were printed in a
   book!   24 That they were graven with an iron pen and lead in the rock
   for ever!   25 For I know that my redeemer liveth, and that he shall
   stand at the latter day upon the earth:   26 And though after my skin
   worms destroy this body, yet in my flesh shall I see God:   27 Whom I
   shall see for myself, and mine eyes shall behold, and not another;
   though my reins be consumed within me.   28 But ye should say, Why
   persecute we him, seeing the root of the matter is found in me?   29 Be
   ye afraid of the sword: for wrath bringeth the punishments of the
   sword, that ye may know there is a judgment.

   In all the conferences between Job and his friends we do not find any
   more weighty and considerable lines than these; would one have expected
   it? Here is much both of Christ and heaven in these verses: and he that
   said such things as these declared plainly that he sought the better
   country, that is, the heavenly; as the patriarchs of that age did, Heb.
   xi. 14. We have here Job's creed, or confession of faith. His belief in
   God the Father Almighty, the Maker of heaven and earth, and the
   principles of natural religion, he had often professed: but here we
   find him no stranger to revealed religion; though the revelation of the
   promised Seed, and the promised inheritance, was then discerned only
   like the dawning of the day, yet Job was taught of God to believe in a
   living Redeemer, and to look for the resurrection of the dead and the
   life of the world to come, for of these, doubtless, he must be
   understood to speak. These were the things he comforted himself with
   the expectation of, and not a deliverance from his trouble or a revival
   of his happiness in this world, as some would understand him; for
   besides that the expressions he here uses, of the Redeemer's standing
   at the latter day upon the earth, of his seeing God, and seeing him for
   himself, are wretchedly forced if they be understood of any temporal
   deliverance, it is very plain that he had no expectation at all of his
   return to a prosperous condition in this world. He had just now said
   that his way was fenced up, (v. 8) and his hope removed like a tree, v.
   10. Nay, and after this he expressed his despair of any comfort in this
   life, ch. xxiii. 8, 9; xxx. 23. So that we must necessarily understand
   him of the redemption of his soul from the power of the grave, and his
   reception to glory, which is spoken of, Ps. xlix. 15. We have reason to
   think that Job was just now under an extraordinary impulse of the
   blessed Spirit, which raised him above himself, gave him light, and
   gave him utterance, even to his own surprise. And some observe that,
   after this, we do not find Job's discourses such passionate, peevish,
   unbecoming, complaints of God and his providence as we have before met
   with: this hope quieted his spirit, stilled the storm and, having here
   cast anchor within the veil, his mind was kept steady from this time
   forward. Let us observe,

   I. To what intent Job makes this confession of his faith here. Never
   did any thing come in more pertinently, or to better purpose. 1. Job
   was now accused, and this was his appeal. His friends reproached him as
   a hypocrite and contemned him as a wicked man; but he appeals to his
   creed, to his faith, to his hope, and to his own conscience, which not
   only acquitted him from reigning sin, but comforted him with the
   expectation of a blessed resurrection. These are not the words of him
   that has a devil. He appeals to the coming of the Redeemer, from this
   wrangle at the bar to the judgment of the bench, even to him to whom
   all judgment is committed, who he knew would right him. The
   consideration of God's day coming will make it a very small thing with
   us to be judged of man's judgment, 1 Cor. iv. 3, 4. How easily may we
   bear the unjust calumnies and reproaches of men while we expect the
   glorious appearance of our Redeemer, and his redeemed, at the last day,
   and that there will then be a resurrection of names, as well as bodies!
   2. Job was now afflicted, and this was his cordial; when he was pressed
   above measure this kept him from fainting--he believed that he should
   see the goodness of the Lord in the land of the living; not in this
   world, for that is the land of the dying.

   II. With what a solemn preface he introduces it, v. 23, 24. He breaks
   off his complaints abruptly, to triumph his comforts, which he does,
   not only for his own satisfaction, but for the edification of others.
   Those now about him, he feared, would little regard what he said, and
   so it proved, He therefore wished it might be recorded for the
   generations to come. O that my words were now written, the words I am
   now about to say! As if he had said, "I own I have spoken many
   unadvised words, which I could wish might be forgotten, for they will
   neither do me credit nor do others good. But I am now going to speak
   deliberately, and that which I desire may be published to all the world
   and preserved for the generations to come, in perpetuam rei
   memoriam--for an abiding memorial, and therefore that it may be written
   plainly and printed, or drawn out in large and legible characters, so
   that he that runs may read it; and that it may not be left in loose
   papers, but put into a book; or, if that should perish, that it may be
   engraven like an inscription upon a monument, with an iron pen in lead,
   or in the stone; let the engraver use all his art to make it a durable
   appeal to posterity." That which Job here somewhat passionately wished
   for God graciously granted him. His words are written; they are printed
   in God's book; so that, wherever that book is read, there shall this be
   told for a memorial concerning Job. He believed, therefore he spoke.

   III. What his confession itself is; what are the words which he would
   have to be written; we here have them written, v. 25-27. Let us observe
   them.

   1. He believes the glory of the Redeemer and his own interest in him
   (v. 25): I know that my Redeemer liveth, that he is in being and is my
   life, and that he shall stand at last, or stand the last, or at the
   latter day, upon (or above) the earth. He shall be raised up, or, He
   shall be, at the latter day, (that is, in the fulness of time: the
   gospel day is called the last time because that is the last
   dispensation) upon the earth: so it points at his incarnation; or, He
   shall be lifted up from the earth (so it points at his crucifixion), or
   raised up out of the earth (so it is applicable to his resurrection),
   or, as we commonly understand it, At the end of time he shall appear
   over the earth, for he shall come in the clouds, and every eye shall
   see him, so close shall he come to this earth. He shall stand upon the
   dust (so the word is), upon all his enemies, which shall be put a dust
   under his feet; and he shall tread upon them and triumph over them.
   Observe here, (1.) That there is a Redeemer provided for fallen man,
   and Jesus Christ is that Redeemer. The word is Goël which is used for
   the next of kin, to whom, by the law of Moses, the right of redeeming a
   mortgaged estate did belong, Lev. xxv. 25. Our heavenly inheritance was
   mortgaged by sin; we are ourselves utterly unable to redeem it; Christ
   is near of kin to us, the next kinsman that is able to redeem; he has
   paid our debt, satisfied God's justice for sin, and so has taken off
   the mortgage and made a new settlement of the inheritance. Our persons
   also want a Redeemer; we are sold for sin, and sold under sin; our Lord
   Jesus has wrought out a redemption for us, and proclaims redemption for
   us, and proclaims redemption to us, and so he is truly the Redeemer.
   (2.) He is a living Redeemer. As we are made by a living God, so we are
   saved by a living Redeemer, who is both almighty and eternal, and is
   therefore able to save to the uttermost. Of him it is witnessed that he
   liveth, Heb. vii. 8; Rev. i. 18. We are dying, but he liveth, and hath
   assured us that because he lives we shall live also, John xiv. 19. (3.)
   There are those that through grace have an interest in this Redeemer,
   and can, upon good grounds, call him theirs. When Job had lost all his
   wealth and all his friends, yet he was not separated from Christ, nor
   cut off from his relation to him: "Still he is my Redeemer." That next
   kinsman adhered to him when all his other kindred forsook him, and he
   had the comfort of it. (4.) Our interest in the Redeemer is a thing
   that may be known; and, where it is known, it may be triumphed in, as
   sufficient to balance all our griefs: I know (observe with what an air
   of assurance he speaks it, as one confident of this very thing), I know
   that my Redeemer lives. His friends have often charged him with
   ignorance or vain knowledge; but he knows enough, and knows to good
   purpose, who knows Christ to be his Redeemer. (5.) There will be a
   latter day, a last day, a day when time shall be no more, Rev. x. 6.
   That is a day we are concerned to think of every day. (6.) Our Redeemer
   will at that day stand upon the earth, or over the earth, to summon the
   dead out of their graves, and determine them to an unchangeable state;
   for to him all judgment is committed. He shall stand, at the last, on
   the dust to which this earth will be reduced by the conflagration.

   2. He believes the happiness of the redeemed, and his own title to that
   happiness, that, at Christ's second coming, believers shall be raised
   up in glory and so made perfectly blessed in the vision and fruition of
   God; and this he believes with application to himself. (1.) He counts
   upon the corrupting of his body in the grave, and speaks of it with a
   holy carelessness and unconcernedness: Though, after my skin (which is
   already wasted and gone, none of it remaining but the skin of my teeth,
   v. 20) they destroy (those that are appointed to destroy it, the grave
   and the worms in it of which he had spoken, ch. xvii. 14) this body.
   The word body is added: "Though they destroy this, this skeleton, this
   shadow (ch. xvii. 7), this that I lay my hand upon," or (pointing
   perhaps to his weak and withered limbs) "this that you see, call it
   what you will; I expect that shortly it will be a feast for the worms."
   Christ's body saw not corruption, but ours must. And Job mentions this,
   that the glory of the resurrection he believed and hoped for might
   shine the more brightly. Note, It is good for us often to think, not
   only of the approaching death of our bodies, but of their destruction
   and dissolution in the grave; yet let not that discourage our hope of
   their resurrection, for the same power that made man's body at first,
   out of common dust, can raise it out of its own dust. This body which
   we now take such care about, and make such provision for, will in a
   little time be destroyed. Even my reins (says Job) shall be consumed
   within me (v. 27); the innermost part of the body, which perhaps
   putrefies first. (2.) He comforts himself with the hopes of happiness
   on the other side death and the grave: After I shall awake (so the
   margin reads it), though this body be destroyed, yet out of my flesh
   shall I see God. [1.] Soul and body shall come together again. That
   body which must be destroyed in the grave shall be raised again, a
   glorious body: Yet in my flesh I shall see God. The separate soul has
   eyes wherewith to see God, eyes of the mind; but Job speaks of seeing
   him with eyes of flesh, in my flesh, with my eyes; the same body that
   died shall rise again, a true body, but a glorified body, fit for the
   employments and entertainments of that world, and therefore a spiritual
   body, 1 Cor. xv. 44. Let us therefore glorify God with our bodies
   because there is such a glory designed for them. [2.] Job and God shall
   come together again: In my flesh shall I see God, that is, the
   glorified Redeemer, who is God. I shall see God in my flesh (so some
   read it), the Son of God clothed with a body which will be visible even
   to eyes of flesh. Though the body, in the grave, seem despicable and
   miserable, yet it shall be dignified and made happy in the vision of
   God. Job now complained that he could not get a sight of God (ch.
   xxiii. 8, 9), but hoped to see him shortly, never more to lose the
   sight of him, and that sight of him will be the more welcome after the
   present darkness and distance. Note, It is the blessedness of the
   blessed that they shall see God, shall see him as he is, see him face
   to face, and no longer through a glass darkly. See with what pleasure
   holy Job enlarges upon this (v. 27): "Whom I shall see for myself,"
   that is, "see and enjoy, see to my own unspeakable comfort and
   satisfaction. I shall see him as mine, as mine with an appropriating
   sight," Rev. xxi. 3. God himself shall be with them and be their God;
   they shall be like him, for they shall see him as he is, that is seeing
   for themselves, 1 John iii. 2. My eyes shall behold him, and not
   another. First, "He, and not another for him, shall be seen, not a type
   or figure of him, but he himself." Glorified saints are perfectly sure
   that they are not imposed upon; it is no deceptio visus--illusion of
   the senses. Secondly, "I, and not another for me, shall see him. Though
   my flesh and body be consumed, yet I shall not need a proxy; I shall
   see him with my own eyes." This was what Job hoped for, and what he
   earnestly desired, which, some think, is the meaning of the last
   clause: My reins are spent in my bosom, that is, "all my desires are
   summed up and concluded in this; this will crown and complete them all;
   let me have this, and I shall have nothing more to desire; it is
   enough; it is all." With this the prayers of David, the son of Jesse,
   are ended.

   IV. The application of this to his friends. His creed spoke comfort to
   himself, but warning and terror to those that set themselves against
   him.

   1. It was a word of caution to them not to proceed and persist in their
   unkind usage of him, v. 28. He had reproved them for what they had
   said, and now tells them what they should say for the reducing of
   themselves and one another to a better temper. "Why persecute we him
   thus? Why do we grieve him and vex him, by censuring and condemning
   him, seeing the root of the matter, or the root of the word, is found
   in him?" Let this direct us, (1.) In our care concerning ourselves. We
   are all concerned to see to it that the root of the matter be found in
   us. A living, quickening, commanding, principle of grace in the heart,
   is the root of the matter, as necessary to our religion as the root to
   the tree, to which it owes both its fixedness and its fruitfulness.
   Love to God and our brethren, faith in Christ, hatred of sin--these are
   the root of the matter; other things are but leaves in comparison with
   these. Serious godliness is the one thing needful. (2.) In our conduct
   towards our brethren. We are to believe that many have the root of the
   matter in them who are not in every thing of our mind--who have their
   follies, and weaknesses, and mistakes--and to conclude that it is at
   our peril if we persecute any such. Woe be to him that offends one of
   those little ones! God will resent and revenge it. Job and his friends
   differed in some notions concerning the methods of Providence, but they
   agreed in the root of the matter, the belief of another world, and
   therefore should not persecute one another for these differences.

   2. It was a word of terror to them. Christ's second coming will be very
   dreadful to those that are found smiting their fellow servants (Matt.
   xxiv. 49), and therefore (v. 29), "Be you afraid of the sword, the
   flaming sword of God's justice, which turns every way; fear, lest you
   make yourselves obnoxious to it." Good men need to be frightened from
   sin by the terrors of the Almighty, particularly from the sin of rashly
   judging their brethren, Matt. vii. 1; Jam. iii. 1. Those that are
   peevish and passionate with their brethren, censorious of them and
   malicious towards them, should know, not only that their wrath,
   whatever it pretends, works not the righteousness of God, but that,
   (1.) They may expect to smart for it in this world: It brings the
   punishments of the sword. Wrath leads to such crimes as expose men to
   the sword of the magistrate. God himself often takes vengeance for it,
   and those that showed no mercy shall find no mercy. (2.) If they repent
   not, that will be an earnest of worse. By these you may know there is a
   judgment, not only a present government, but a future judgment, in
   which hard speeches must be accounted for.
     __________________________________________________________________

J O B

  CHAP. XX.

   One would have thought that such an excellent confession of faith as
   Job made, in the close of the foregoing chapter, would satisfy his
   friends, or at least mollify them; but they do not seem to have taken
   any notice of it, and therefore Zophar here takes his turn, enters the
   lists with Job, and attacks him with as much vehemence as before. I.
   His preface is short, but hot, ver. 2, 3. II. His discourse is long,
   and all upon one subject, the very same that Bildad was large upon (ch.
   xviii.), the certain misery of wicked people and the ruin that awaits
   them. 1. He asserts, in general, that the prosperity of a wicked person
   is short, and his ruin sure, ver. 4-9. 2. He proves the misery of his
   condition by many instances--that he should have a diseased body, a
   troubled conscience, a ruined estate, a beggared family, an infamous
   name and that he himself should perish under the weight of divine
   wrath: all this is most curiously described here in lofty expressions
   and lively similitudes; and it often proves true in this world, and
   always in another, without repentance, ver. 10-29. But the great
   mistake was, and (as bishop Patrick expresses it) all the flaw in his
   discourse (which was common to him with the rest), that he imagined God
   never varied from this method, and therefore Job was, without doubt, a
   very bad man, though it did not appear that he was, any other way than
   by his infelicity.

Second Address of Zophar; Destruction of the Wicked. (b. c. 1520.)

   1 Then answered Zophar the Naamathite, and said,   2 Therefore do my
   thoughts cause me to answer, and for this I make haste.   3 I have
   heard the check of my reproach, and the spirit of my understanding
   causeth me to answer.   4 Knowest thou not this of old, since man was
   placed upon earth,   5 That the triumphing of the wicked is short, and
   the joy of the hypocrite but for a moment?   6 Though his excellency
   mount up to the heavens, and his head reach unto the clouds;   7 Yet he
   shall perish for ever like his own dung: they which have seen him shall
   say, Where is he?   8 He shall fly away as a dream, and shall not be
   found: yea, he shall be chased away as a vision of the night.   9 The
   eye also which saw him shall see him no more; neither shall his place
   any more behold him.

   Here, I. Zophar begins very passionately, and seems to be in a great
   heat at what Job had said. Being resolved to condemn Job for a bad man,
   he was much displeased that he talked so like a good man, and, as it
   should seem, broke in upon him, and began abruptly (v. 2): Therefore do
   my thoughts cause me to answer. He takes no notice of what Job had said
   to move their pity, or to evidence his own integrity, but fastens upon
   the reproof he gave them in the close of his discourse, counts that a
   reproach, and thinks himself therefore obliged to answer, because Job
   had bidden them be afraid of the sword, that he might not seem to be
   frightened by his menaces. The best counsel is too often ill taken from
   an antagonist, and therefore usually may be well spared. Zophar seemed
   more in haste to speak than became a wise man; but he excuses his haste
   with two things:--1. That Job had given him strong provocation (v. 3):
   "I have heard the check of my reproach, and cannot bear to hear it any
   longer." Job's friends, I doubt, had spirits too high to deal with a
   man in his low condition; and high spirits are impatient of
   contradiction, and think themselves affronted if all about them do not
   say as they say; they cannot bear a check but they call it the check of
   their reproach, and then they are bound in honour to return it, if not
   to draw upon him that gave it. 2. That his own heart gave him a strong
   instigation. His thoughts caused him to answer (v. 2), for out of the
   abundance of the heart the mouth speaks; but he fathers the instigation
   (v. 3) upon the spirit of his understanding: that indeed should cause
   us to answer; we should rightly apprehend a thing and duly consider it
   before we speak of it; but whether it did so here or no is a question.
   Men often mistake the dictates of their passion for the dictates of
   their reason, and therefore think they do well to be angry.

   II. Zophar proceeds very plainly to show the ruin and destruction of
   wicked people, insinuating that because Job was destroyed and ruined he
   was certainly a wicked man and a hypocrite. Observe,

   1. How this doctrine is introduced, v. 4, where he appeals, (1.) To
   Job's own knowledge and conviction: "Knowest thou not this? Canst thou
   be ignorant of a truth so plain? Or canst thou doubt of a truth which
   has been confirmed by the suffrages of all mankind?" Those know little
   who do not know that the wages of sin is death. (2.) To the experience
   of all ages. It was known of old, since man was placed upon the earth;
   that is, ever since man was made he has had this truth written in his
   heart, that the sin of sinners will be their ruin; and ever since there
   were instances of wickedness (which there were soon after man was
   placed on the earth) there were instances of the punishments of it,
   witness the exclusions of Adam and Cain. When sin entered into the
   world death entered with it: all the world knows that evil pursues
   sinners, whom vengeance suffers not to live (Acts xxviii. 4), and
   subscribes to that (Isa. iii. 11), Woe to the wicked; it shall be ill
   with him, sooner or later.

   2. How it is laid down (v. 5): The triumphing of the wicked is short,
   and the joy of the hypocrite but for a moment. Observe, (1.) He asserts
   the misery, not only of those who are openly wicked and profane, but of
   hypocrites, who secretly practice wickedness under a show and
   profession of religion, because such a wicked man he looked upon Job to
   be; and it is true that a form of godliness, if it be made use of for a
   cloak of maliciousness, does but make bad worse. Dissembled piety is
   double iniquity, and the ruin that attends it will be accordingly. The
   hottest place in hell will be the portion of hypocrites, as our Saviour
   intimates, Matt. xxiv. 51. (2.) He grants that wicked men may for a
   time prosper, may be secure and easy, and very merry. You may see them
   in triumph and joy, triumphing and rejoicing in their wealth and power,
   their grandeur and success, triumphing and rejoicing over their poor
   honest neighbours whom they vex and oppress: they feel no evil, they
   fear none. Job's friends were loth to own, at first, that wicked people
   might prosper at all (ch. iv. 9), until Job proved it plainly (ch. ix.
   24, xii. 6), and now Zophar yields it; but, (3.) He lays it down for a
   certain truth that they will not prosper long. Their joy is but for a
   moment, and will quickly end in endless sorrow. Though he be ever so
   great, and rich, and jovial, the hypocrite will be humbled, and
   mortified, and made miserable.

   3. How it is illustrated, v. 6-9. (1.) He supposes his prosperity to be
   very high, as high as you can imagine, v. 6. It is not his wisdom and
   virtue, but his worldly wealth or greatness, that he accounts his
   excellency, and values himself upon. We will suppose that to mount up
   to the heavens, and, since his spirit always rises with his condition,
   you may suppose that with it his head reaches to the clouds. He is
   every way advanced; the world has done the utmost it can for him. He
   looks down upon all about him with disdain, while they look up to him
   with admiration, envy, or fear. We will suppose him to bid fair for a
   universal monarchy. And, though he cannot but have made himself many
   enemies before he arrived to this pitch of prosperity, yet he thinks
   himself as much out of the reach of their darts as if he were in the
   clouds. (2.) He is confident that his ruin will accordingly be very
   great, and his fall the more dreadful for his having risen so high: He
   shall perish for ever, v. 7. His pride and security were the certain
   presages of his misery. This will certainly be true of all impenitent
   sinners in the other world; they shall be undone, for ever undone. But
   Zophar means his ruin in this world; and indeed sometimes notorious
   sinners are remarkably cut off by present judgments; they have reason
   enough to fear what Zophar here threatens even the triumphant sinner
   with. [1.] A shameful destruction: He shall perish like his own dung or
   dunghill, so loathsome is he to God and all good men, and so willing
   will the world be to part with him, Ps. cxix. 119; Isa. lxvi. 24. [2.]
   A surprising destruction. He will be brought into desolation in a
   moment (Ps. lxxiii. 19), so that those about him, that saw him but just
   now, will ask, "Where is he? Could he that made so great a figure
   vanish and expire so suddenly?" [3.] A swift destruction, v. 8. He
   shall fly away upon the wings of his own terrors, and be chased away by
   the just imprecations of all about him, who would gladly get rid of
   him. [4.] An utter destruction. It will be total; he shall go away like
   a dream, or vision of the night, which was a mere phantasm, and,
   whatever in it pleased the fancy, it is quite gone, and nothing of it
   remains but what serves us to laugh at the folly of. It will be final
   (v. 9): The eye that saw him, and was ready to adore him, shall see him
   no more, and the place he filled shall no more behold him, having given
   him an eternal farewell when he went to his own place, as Judas, Acts
   i. 25.

Misery of the Wicked. (b. c. 1520.)

   10 His children shall seek to please the poor, and his hands shall
   restore their goods.   11 His bones are full of the sin of his youth,
   which shall lie down with him in the dust.   12 Though wickedness be
   sweet in his mouth, though he hide it under his tongue;   13 Though he
   spare it, and forsake it not; but keep it still within his mouth:   14
   Yet his meat in his bowels is turned, it is the gall of asps within
   him.   15 He hath swallowed down riches, and he shall vomit them up
   again: God shall cast them out of his belly.   16 He shall suck the
   poison of asps: the viper's tongue shall slay him.   17 He shall not
   see the rivers, the floods, the brooks of honey and butter.   18 That
   which he laboured for shall he restore, and shall not swallow it down:
   according to his substance shall the restitution be, and he shall not
   rejoice therein.   19 Because he hath oppressed and hath forsaken the
   poor; because he hath violently taken away a house which he builded
   not;   20 Surely he shall not feel quietness in his belly, he shall not
   save of that which he desired.   21 There shall none of his meat be
   left; therefore shall no man look for his goods.   22 In the fulness of
   his sufficiency he shall be in straits: every hand of the wicked shall
   come upon him.

   The instances here given of the miserable condition of the wicked man
   in this world are expressed with great fulness and fluency of language,
   and the same thing returned to again and repeated in other words. Let
   us therefore reduce the particulars to their proper heads, and observe,

   I. What his wickedness is for which he is punished.

   1. The lusts of the flesh, here called the sins of his youth (v. 11);
   for those are the sins which, at that age, people are most tempted to.
   The forbidden pleasures of sense are said to be sweet in his mouth (v.
   12); he indulges himself in all the gratifications of the carnal
   appetite, and takes an inordinate complacency in them, as yielding the
   most agreeable delights. That is the satisfaction which he hides under
   his tongue, and rolls there, as the most dainty delicate thing that can
   be. He keeps it still within his mouth (v. 13); let him have that, and
   he desires no more; he will never part with that for the spiritual and
   divine pleasures of religion, which he has no relish or nor affection
   for. His keeping it still in his mouth denotes his obstinately
   persisting in his sin (he spares it when he should kill and mortify it,
   and forsakes it not, but holds it fast, and goes on frowardly in it),
   and also his re-acting of his sin by revolving it and remembering it
   with pleasure, as that adulterous woman (Ezek. xxiii. 19) who
   multiplied her whoredoms by calling to remembrance the days of her
   youth; so does this wicked man here. Or his hiding it and keeping it
   under his tongue denotes his industrious concealment of his beloved
   lust. Being a hypocrite, his haunts of sin are secret, that he may save
   the credit of his profession; but he who knows what is in the heart
   knows what is under the tongue too, and will discover it shortly.

   2. The love of the world and the wealth of it. It is in worldly wealth
   that he places his happiness, and therefore he sets his heart upon it.
   See here, (1.) How greedy he is of it (v. 15): He has swallowed down
   riches as eagerly as ever a hungry man swallowed down meat; and is
   still crying, "Give, give." It is that which he desired (v. 20); it
   was, in his eye, the best gift, and that which he coveted earnestly.
   (2.) What pains he takes for it: It is that which he laboured for (v.
   18), not by honest diligence in a lawful calling, but by an unwearied
   prosecution of all ways and methods, per fas, per nefas--right or
   wrong, to be rich. We must labour, not to be rich (Prov. xxiii. 4), but
   to be charitable, that we may have to give (Eph. iv. 28), not to spend.
   (3.) What great things he promises himself from it, intimated in the
   rivers, the floods, the brooks of honey and butter (v. 17); his being
   disappointed of them supposes that he had flattered himself with the
   hopes of them: he expected rivers of sensual delights.

   3. Violence and oppression, and injustice in his poor neighbours, v.
   19. This was the sin of the giants of the old world, and a sin that, as
   much as any, brings God's judgments upon nations and families. It is
   charged upon this wicked man, (1.) That he has forsaken the poor, taken
   no care of them, shown no kindness to them, nor made any provision for
   them. At first perhaps, for a pretence, he gave alms like the
   Pharisees, to gain a reputation; but, when he had served his turn by
   this practice, he left it off, and forsook the poor, whom before he
   seemed to be concerned for. Those who do good, but not from a good
   principle, though they may abound in it, will not abide in it. (2.)
   That he has oppressed them, crushed them, taken all advantages against
   them to do them a mischief. To enrich himself, he has robbed the
   spital, and made the poor poorer. (3.) That he has violently taken away
   their houses, which he had no right to, as Ahab took Naboth's vineyard,
   not by secret fraud, by forgery, perjury, or some trick in law, but
   avowedly, and by open violence.

   II. What his punishment is for this wickedness.

   1. He shall be disappointed in his expectations, and shall not find
   that satisfaction in his worldly wealth which he vainly promised
   himself (v. 17): He shall never see the rivers, the floods, the brooks
   of honey and butter, with which he hoped to glut himself. The world is
   not that to those who love it, and court it, and admire it, which they
   fancy it will be. The enjoyment sinks far below the raised expectation.

   2. He shall be diseased and distempered in his body; and how little
   comfort a man has in riches if he has not health! Sickness and pain,
   especially it they be in extremity, embitter all his enjoyments. This
   wicked man has all the delights of sense wound up to the height of
   pleasurableness; but what real happiness can he enjoy when his bones
   are full of the sins of his youth (v. 11), that is, of the effects of
   those sins? By his drunkenness and gluttony, his uncleanness and
   wantonness, when he was young, he contracted those diseases which are
   painful to him long after, and perhaps make his life very miserable,
   and, as Solomon speaks, consume his flesh and his body, Prov. v. 11.
   Perhaps he was given to fight when he was young, and then made nothing
   of a cut or a bruise in a fray; but he feels it in his bones long
   after. But can he get no ease, no relief? No, he is likely to carry his
   pains and diseases with him to the grave, or rather they are likely to
   carry him thither, and so the sins of his youth shall lie down with him
   in the dust; the very putrefying of his body in the grave is to him the
   effect of sin (ch. xxiv. 19), so that his iniquity is upon his bones
   there, Ezek. xxxii. 27. The sin of sinners follows them to the other
   side death.

   3. He shall be disquieted and troubled in his mind: Surely he shall not
   feel quietness in his belly, v. 20. He has not that ease in his own
   mind that people think he has, but is in continual agitation. The
   ill-gotten wealth which he has swallowed down makes him sick, and, like
   undigested meat, is always upbraiding him. Let none expect to enjoy
   that comfortably which they have gotten unjustly. The unquietness of
   his mind arises, (1.) From his conscience looking back, and filling him
   with the fear of the wrath of God against him for his wickedness. Even
   that wickedness which was sweet in the commission, and was rolled under
   the tongue as a delicate morsel, becomes bitter in the reflection, and,
   when it is reviewed, fills him with horror and vexation. In his bowels
   it is turned (v. 14) like John's book, in his mouth as sweet as honey,
   but, when he had eaten it, his belly was bitter, Rev. x. 10. Such a
   thing is sin; it is turned into the gall of asps, than which nothing is
   more bitter, the poison of asps (v. 16), than which nothing more fatal,
   and so it will be to him; what he sucked so sweetly, and with so much
   pleasure, will prove to him the poison of asps; so will all unlawful
   gains be. The fawning tongue will prove the viper's tongue. All the
   charming graces that are thought to be in sin will, when conscience is
   awakened, turn into so many raging furies. (2.) From his cares, looking
   forward, v. 22. In the fulness of his sufficiency, when he thinks
   himself most happy, and most sure of the continuance of his happiness,
   he shall be in straits, that is, he shall think himself so, through the
   anxieties and perplexities of his own mind, as that rich man who, when
   his ground brought forth plentifully, cried out, What shall I do? Luke
   xii. 17.

   4. He shall be dispossessed of his estate; that shall sink and dwindle
   away to nothing, so that he shall not rejoice therein, v. 18. He shall
   not only never rejoice truly, but not long rejoice at all. (1.) What he
   has unjustly swallowed he shall be compelled to disgorge (v. 15): He
   swallowed down riches, and then thought himself sure of them, and that
   they were as much his own as the meat he had eaten; but he was
   deceived: he shall vomit them up again; his own conscience perhaps may
   make him so uneasy in the keeping of what he has gotten that, for the
   quiet of his own mind, he shall make restitution, and that not with the
   pleasure of a virtue, but the pain of a vomit, and with the utmost
   reluctancy. Or, if he do not himself refund what he has violently taken
   away, God will, by his providence, force him to it, and bring it about,
   one way or other, that ill-gotten goods shall return to the right
   owners: God shall cast them out of his belly, while yet the love of the
   sin is not cast out of his heart. So loud shall the clamours of the
   poor, whom he has impoverished, be against him, that he shall be forced
   to send his children to them to soothe them and beg their pardon (v.
   10): His children shall seek to please the poor, while his own hands
   shall restore them their goods with shame (v. 18): That which he
   laboured for, by all the arts of oppression, shall he restore, and
   shall not so swallow it down as to digest it; it shall not stay with
   him, but according to his shame shall the restitution be; having gotten
   a great deal unjustly, he shall restore a great deal, so that when
   every one has his own he will have but little left for himself. To be
   made to restore what was unjustly gotten, by the sanctifying grace of
   God, as Zaccheus was, is a great mercy; he voluntarily and cheerfully
   restored four-fold, and yet had a great deal left to give to the poor,
   Luke xix. 8. But to be forced to restore, as Judas was, merely by the
   horrors of a despairing conscience, has none of that benefit and
   comfort attending it, for he threw down the pieces of silver and went
   and hanged himself. (2.) He shall be stripped of all he has and become
   a beggar. He that spoiled others shall himself be spoiled (Isa. xxxiii.
   1); for every hand of the wicked shall be upon him. The innocent, whom
   he has wronged, sit down by their loss, saying, as David, Wickedness
   proceedeth from the wicked, but my hand shall not be upon him, 1 Sam.
   xxiv. 13. But though they have forgiven him, though they will make no
   reprisals, divine justice will, and often makes the wicked to avenge
   the quarrel of the righteous, and squeezes and crushes one bad man by
   the hand of another upon him. Thus, when he is plucked on all sides, he
   shall not save of that which he desired (v. 20), not only he shall not
   save it all, but he shall save nothing of it. There shall none of his
   meat (which he coveted so much, and fed upon with so much pleasure) be
   left, v. 21. All his neighbours and relations shall look upon him to be
   in such bad circumstances that, when he is dead, no man shall look for
   his goods, none of his kindred shall expect to be a penny the better
   for him, nor be willing to take out letters of administration for what
   he leaves behind him. In all this Zophar reflects upon Job, who had
   lost all and was reduced to the last extremity.

   23 When he is about to fill his belly, God shall cast the fury of his
   wrath upon him, and shall rain it upon him while he is eating.   24 He
   shall flee from the iron weapon, and the bow of steel shall strike him
   through.   25 It is drawn, and cometh out of the body; yea, the
   glittering sword cometh out of his gall: terrors are upon him.   26 All
   darkness shall be hid in his secret places: a fire not blown shall
   consume him; it shall go ill with him that is left in his tabernacle.
   27 The heaven shall reveal his iniquity; and the earth shall rise up
   against him.   28 The increase of his house shall depart, and his goods
   shall flow away in the day of his wrath.   29 This is the portion of a
   wicked man from God, and the heritage appointed unto him by God.

   Zophar, having described the many embarrassments and vexations which
   commonly attend the wicked practices of oppressors and cruel men, here
   comes to show their utter ruin at last.

   I. Their ruin will take its rise from God's wrath and vengeance, v. 23.
   The hand of the wicked was upon him (v. 22), every hand of the wicked.
   His hand was against every one, and therefore every man's hand will be
   against him. Yet, in grappling with these, he might go near to make his
   part good; but his heart cannot endure, nor his hands be strong, when
   God shall deal with him (Ezek. xxii. 14), when God shall cast the fury
   of his wrath upon him and rain it upon him. Every word here speaks
   terror. It is not only the justice of God that is engaged against him,
   but his wrath, the deep resentment of provocations given to himself; it
   is the fury of his wrath, incensed to the highest degree; it is cast
   upon him with force and fierceness; it is rained upon him in abundance;
   it comes on his head like the fire and brimstone upon Sodom, to which
   the psalmist also refers, Ps. xi. 6. On the wicked God shall rain fire
   and brimstone. There is no fence against this, but in Christ, who is
   the only covert from the storm and tempest, Isa. xxxii. 2. This wrath
   shall be cast upon him when he is about to fill his belly, just going
   to glut himself with what he has gotten and promising himself abundant
   satisfaction in it. Then, when he is eating, shall this tempest
   surprise him, when he is secure and easy, and in apprehension of no
   danger; as the ruin of the old world and Sodom came when they were in
   the depth of their security and the height of their sensuality, as
   Christ observes, Luke xvii. 26, &c. Perhaps Zophar here reflects on the
   death of Job's children when they were eating and drinking.

   II. Their ruin will be inevitable, and there will be no possibility of
   escaping it (v. 24): He shall flee from the iron weapon. Flight argues
   guilt. He will not humble himself under the judgments of God, nor seek
   means to make his peace with him. All his care is to escape the
   vengeance that pursues him, but in vain: if he escape the sword, yet
   the bow of steel shall strike him through. God has weapons of all
   sorts; he has both whet his sword and bent his bow (Ps. vii. 12, 13);
   he can deal with his enemies cominus vel eminus--at hand or afar off.
   He has a sword for those that think to fight it out with him by their
   strength, and a bow for those that think to avoid him by their craft.
   See Isa. xxiv. 17, 18; Jer. xlviii. 43, 44. He that is marked for ruin,
   though he may escape one judgment, will find another ready for him.

   III. It will be a total terrible ruin. When the dart that has struck
   him through (for when God shoots he is sure to hit his mark, when he
   strikes he strikes home) comes to be drawn out of his body, when the
   glittering sword (the lightning, so the word is), the flaming sword,
   the sword that is bathed in heaven (Isa. xxxiv. 5), comes out of his
   gall, O what terrors are upon him! How strong are the convulsions, how
   violent are the dying agonies! How terrible are the arrests of death to
   a wicked man!

   IV. Sometimes it is a ruin that comes upon him insensibly, v. 26. 1.
   The darkness he is wrapped up in is a hidden darkness: it is all
   darkness, utter darkness, without the least mixture of light, and it is
   hid in his secret place, whither he has retreated and where he hopes to
   shelter himself; he never retires into his own conscience but he finds
   himself in the dark and utterly at a loss. 2. The fire he is consumed
   by is a fire not blown, kindled without noise, a consumption which
   every body sees the effect of, but nobody sees the cause of. It is
   plain that the gourd is withered, but the worm at the root, that causes
   it to wither, is out of sight. He is wasted by a soft gentle
   fire--surely, but very slowly. When the fuel is very combustible, the
   fire needs no blowing, and that is his case; he is ripe for ruin. The
   proud, and those that do wickedly, shall be stubble, Mal. iv. 1. An
   unquenchable fire shall consume him (so some read it), and that is
   certainly true of hell-fire.

   V. It is a ruin, not only to himself, but to his family: It shall go
   ill with him that is left in his tabernacle, for the curse shall reach
   him, and he shall be cut off perhaps by the same grievous disease.
   There is an entail of wrath upon the family, which will destroy both
   his heirs and his inheritance, v. 28. 1. His posterity will be rooted
   out: The increase of his house shall depart, shall either be cut off by
   untimely deaths or forced to run their country. Numerous and growing
   families, if wicked and vile, are soon reduced, dispersed, and
   extirpated, by the judgments of God. 2. His estate will be sunk. His
   goods shall flow away from his family as fast as ever they flowed into
   it, when the day of God's wrath comes, for which, all the while his
   estate was in the getting by fraud and oppression, he was treasuring up
   wrath.

   VI. It is a ruin which will manifestly appear to be just and righteous,
   and what he has brought upon himself by his own wickedness; for (v. 27)
   the heaven shall reveal his iniquity, that is, the God of heaven, who
   sees all the secret wickedness of the wicked, will, by some means or
   other, let all the world know what a base man he has been, that they
   may own the justice of God in all that is brought upon him. The earth
   also shall rise up against him, both to discover his wickedness and to
   avenge it. The earth shall disclose her blood, Isa. xxvi. 21. The earth
   will rise up against him (as the stomach rises against that which is
   loathsome), and will no longer keep him. The heaven reveals his
   iniquity, and therefore will not receive him. Whither then must he go
   but to hell? If the God of heaven and earth be his enemy, neither
   heaven nor earth will show him any kindness, but all the hosts of both
   are and will be at war with him.

   VII. Zophar concludes like an orator (v. 29): This is the portion of a
   wicked man from God; it is allotted him, it is designed him, as his
   portion. He will have it at last, as a child has his portion, and he
   will have it for a perpetuity; it is what he must abide by: This is the
   heritage of his decree from God; it is the settled rule of his
   judgment, and fair warning is given of it. O wicked man! thou shalt
   surely die, Ezek. xxxiii. 8. Though impenitent sinners do not always
   fall under such temporal judgments as are here described (therein
   Zophar was mistaken), yet the wrath of God abides upon them, and they
   are made miserable by spiritual judgments, which are much worse, their
   consciences being either, on the one hand, a terror to them, and then
   they are in continual amazement, or, on the other hand, seared and
   silenced, and then they are given up to a reprobate sense and bound
   over to eternal ruin. Never was any doctrine better explained, or worse
   applied, than this by Zophar, who intended by all this to prove Job a
   hypocrite. Let us receive the good explication, and make a better
   application, for warning to ourselves to stand in awe and not to sin.
     __________________________________________________________________

J O B

  CHAP. XXI.

   This is Job's reply to Zophar's discourse, in which he complains less
   of his own miseries than he had done in his former discourses (finding
   that his friends were not moved by his complaints to pity him in the
   least), and comes closer to the general question that was in dispute
   between him and them, Whether outward prosperity, and the continuance
   of it, were a mark of the true church and the true members of it, so
   that the ruin of a man's prosperity is sufficient to prove him a
   hypocrite, though no other evidence appear against him: this they
   asserted, but Job denied. I. His preface here is designed for the
   moving of their affections, that he might gain their attention, ver.
   1-6. II. His discourse is designed for the convincing of their
   judgments and the rectifying of their mistakes. He owns that God does
   sometimes hang up a wicked man as it were in chains, in terrorem--as a
   terror to others, by some visible remarkable judgment in this life, but
   denies that he always does so; nay, he maintains that commonly he does
   otherwise, suffering even the worst of sinners to live all their days
   in prosperity and to go out of the world without any visible mark of
   his wrath upon them. 1. He describes the great prosperity of wicked
   people, ver. 7-13. 2. He shows their great impiety, in which they are
   hardened by their prosperity, ver. 14-16. 3. He foretels their ruin at
   length, but after a long reprieve, ver. 17-21. 4. He observes a very
   great variety in the ways of God's providence towards men, even towards
   bad men, ver. 22-26. 5. He overthrows the ground of their severe
   censures of him, by showing that the destruction of the wicked is
   reserved for the other world, and that they often escape to the last in
   this world (v. 27, to the end), and in this Job was clearly in the
   right.

The Reply of Job to Zophar. (b. c. 1520.)

   1 But Job answered and said,   2 Hear diligently my speech, and let
   this be your consolations.   3 Suffer me that I may speak; and after
   that I have spoken, mock on.   4 As for me, is my complaint to man? and
   if it were so, why should not my spirit be troubled?   5 Mark me, and
   be astonished, and lay your hand upon your mouth.   6 Even when I
   remember I am afraid, and trembling taketh hold on my flesh.

   Job here recommends himself, both his case and his discourse, both what
   he suffered and what he said, to the compassionate consideration of his
   friends. 1. That which he entreats of them is very fair, that they
   would suffer him to speak (v. 3) and not break in upon him, as Zophar
   had done, in the midst of his discourse. Losers, of all men, may have
   leave to speak; and, if those that are accused and censured are not
   allowed to speak for themselves, they are wronged without remedy, and
   have no way to come at their right. He entreats that they would hear
   diligently his speech (v. 2) as those that were willing to understand
   him, and, if they were under a mistake, to have it rectified; and that
   they would mark him (v. 5), for we may as well not hear as not heed and
   observe what we hear. 2. That which he urges for this is very
   reasonable. (1.) They came to comfort him. "No," says he, "let this be
   your consolations (v. 2); if you have no other comforts to administer
   to me, yet deny me not this; be so kind, so just, as to give me a
   patient hearing, and that shall pass for your consolations of me." Nay,
   they could not know how to comfort him if they would not give him leave
   to open his case and tell his own story. Or, "It will be a consolation
   to yourselves, in reflection, to have dealt tenderly with your
   afflicted friend, and not harshly." (2.) He would hear them speak when
   it came to their turn. "After I have spoken you may go on with what you
   have to say, and I will not hinder you, no, though you go on to mock
   me." Those that engage in controversy must reckon upon having hard
   words given them, and resolve to bear reproach patiently; for,
   generally, those that mock will mock on, whatever is said to them. (3.)
   He hoped to convince them. "If you will but give me a fair hearing,
   mock on if you can, but I believe I shall say that which will change
   your note and make you pity me rather than mock me." (4.) They were not
   his judges (v. 4): "Is my complaint to man? No, if it were I see it
   would be to little purpose to complain. But my complaint is to God, and
   to him do I appeal. Let him be Judge between you and me. Before him we
   stand upon even terms, and therefore I have the privilege of being
   heard as well as you. If my complaint were to men, my spirit would be
   troubled, for they would not regard me, nor rightly understand me; but
   my complaint is to God, who will suffer me to speak, though you will
   not." It would be sad if God should deal as unkindly with us as our
   friends sometimes do. (5.) There was that in his case which was very
   surprising and astonishing, and therefore both needed and deserved
   their most serious consideration. It was not a common case, but a very
   extraordinary one. [1.] He himself was amazed at it, at the troubles
   God had laid upon him and the censures of his friends concerning him
   (v. 6): "When I remember that terrible day in which I was on a sudden
   stripped of all my comforts, that day in which I was stricken with sore
   boils,--when I remember all the hard speeches with which you have
   grieved me,--I confess I am afraid, and trembling takes hold of my
   flesh, especially when I compare this with the prosperous condition of
   many wicked people, and the applauses of their neighbours, with which
   they pass through the world." Note, The providences of God, in the
   government of the world, are sometimes very astonishing even to wise
   and good men, and bring them to their wits' end. [2.] He would have
   them wonder at it (v. 5): "Mark me, and be astonished. Instead of
   expounding my troubles, you should awfully adore the unsearchable
   mysteries of Providence in afflicting one thus of whom you know no
   evil; you should therefore lay your hand upon your mouth, silently wait
   the issue, and judge nothing before the time. God's way is in the sea,
   and his path in the great waters. When we cannot account for what he
   does, in suffering the wicked to prosper and the godly to be afflicted,
   nor fathom the depth of those proceedings, it becomes us to sit down
   and admire them. Upright men shall be astonished at this, ch. xvii. 8.
   Be you so."

Prosperity of the Wicked; Abuse of Earthly Prosperity. (b. c. 1520.)

   7 Wherefore do the wicked live, become old, yea, are mighty in power?
   8 Their seed is established in their sight with them, and their
   offspring before their eyes.   9 Their houses are safe from fear,
   neither is the rod of God upon them.   10 Their bull gendereth, and
   faileth not; their cow calveth, and casteth not her calf.   11 They
   send forth their little ones like a flock, and their children dance.
   12 They take the timbrel and harp, and rejoice at the sound of the
   organ.   13 They spend their days in wealth, and in a moment go down to
   the grave.   14 Therefore they say unto God, Depart from us; for we
   desire not the knowledge of thy ways.   15 What is the Almighty, that
   we should serve him? and what profit should we have, if we pray unto
   him?   16 Lo, their good is not in their hand: the counsel of the
   wicked is far from me.

   All Job's three friends, in their last discourses, had been very
   copious in describing the miserable condition of a wicked man in this
   world. "It is true," says Job, "remarkable judgments are sometimes
   brought upon notorious sinners, but not always; for we have many
   instances of the great and long prosperity of those that are openly and
   avowedly wicked; though they are hardened in their wickedness by their
   prosperity, yet they are still suffered to prosper."

   I. He here describes their prosperity in the height, and breadth, and
   length of it. "If this be true, as you say, pray tell me wherefore do
   the wicked live?" v. 7.

   1. The matter of fact is taken for granted, for we see instances of it
   every day. (1.) They live, and are not suddenly cut off by the strokes
   of divine vengeance. Those yet speak who have set their mouths against
   the heavens. Those yet act who have stretched out their hands against
   God. Not only they live (that is, they are reprieved), but they live in
   prosperity, 1 Sam. xxv. 6. Nay, (2.) They become old; they have the
   honour, satisfaction, and advantage of living long, long enough to
   raise their families and estates. We read of a sinner a hundred years
   old, Isa. lxv. 20. But this is not all. (3.) They are mighty in power,
   are preferred to places of authority and trust, and not only make a
   great figure, but bear a great sway. Vivit imo, et in senatum venit--He
   not only lives, but appears in the senate. Now wherefore is it so?
   Note, It is worth while to enquire into the reasons of the outward
   prosperity of wicked people. It is not because God has forsaken the
   earth, because he does not see, or does not hate, or cannot punish
   their wickedness; but it is because the measure of their iniquities is
   not full. This is the day of God's patience, and, in some way or other,
   he makes use of them and their prosperity to serve his own counsels,
   while it ripens them for ruin; but the chief reason is because he will
   make it to appear there is another world which is the world of
   retribution, and not this.

   2. The prosperity of the wicked is here described to be,

   (1.) Complete and consummate. [1.] They are multiplied, and their
   family is built up, and they have the satisfaction of seeing it (v. 8):
   Their seed is established in their sight. This is put first, as that
   which gives both a pleasant enjoyment and a pleasing prospect. [2.]
   They are easy and quiet, v. 9. Whereas Zophar had spoken of their
   continual frights and terrors, Job says, Their houses are safe both
   from danger and from the fear of it (v. 9), and so far are they from
   the killing wounds of God's sword or arrows that they do not feel the
   smart of so much as the rod of God upon them. [3.] They are rich and
   thrive in their estates. Of this he gives only one instance, v. 10.
   Their cattle increase, and they meet with no disappointment in them;
   not so much as a cow casts her calf, and then their much must needs
   grow more. This is promised, Exod. xxiii. 26; Deut. vii. 14. [4.] They
   are merry and live a jovial life (v. 11, 12): They send forth their
   little ones abroad among their neighbours, like a flock, in great
   numbers, to sport themselves. They have their balls and music-meetings,
   at which their children dance; and dancing is fittest for children, who
   know not better how to spend their time and whose innocency guards them
   against the mischiefs that commonly attend it. Though the parents are
   not so very youthful and frolicsome as to dance themselves, yet they
   take the timbrel and harp; they pipe, and their children dance after
   their pipe, and they know no grief to put their instruments out of tune
   or to withhold their hearts from any joy. Some observe that this is an
   instance of their vanity, as well as of their prosperity. Here is none
   of that care taken of their children which Abraham took of his, to
   teach them the way of the Lord, Gen. xviii. 19. Their children do not
   pray, or say their catechism, but dance, and sing, and rejoice at the
   sound of the organ. Sensual pleasures are all the delights of carnal
   people, and as men are themselves so they breed their children.

   (2.) Continuing and constant (v. 13): They spend their days, all their
   days, in wealth, and never know what it is to want--in mirth, and never
   know what sadness means; and at last, without any previous alarms to
   frighten them, without any anguish or agony, in a moment they go down
   to the grave, and there are no bands in their death. If there were not
   another life after this, it were most desirable to die by the quickest
   shortest strokes of death. Since we must go down to the grave, if that
   were the furthest of our journey, we should wish to go down in a
   moment, to swallow the bitter pill, and not chew it.

   II. He shows how they abuse their prosperity and are confirmed and
   hardened by it in their impiety, v. 14, 15.

   1. Their gold and silver serve to steel them, to make them more
   insolent, and more impudent, in their wickedness. Now he mentions this
   either, (1.) To increase the difficulty. It is strange that any wicked
   people should prosper thus, but especially that those should prosper
   who have arrived at such a pitch of wickedness as openly to bid
   defiance to God himself, and tell him to his face that they care not
   for him; nay, and that their prosperity should be continued, though
   they bear up themselves upon that, in their opposition to God; with
   that weapon they fight against him, and yet are not disarmed. Or, (2.)
   To lessen the difficulty. God suffers them to prosper; but let us not
   wonder at it, for the prosperity of fools destroys them, by hardening
   them in sin, Prov. i. 32; Ps. lxxiii. 7-9.

   2. See how light these prospering sinners make of God and religion, as
   if because they have so much of this world they had no need to look
   after another.

   (1.) See how ill affected they are to God and religion; they abandon
   them, and cast off the thoughts of them. [1.] They dread the presence
   of God; they say unto him, "Depart from us; let us never be troubled
   with the apprehension of our being under God's eye nor be restrained by
   the fear of him." Or they bid him depart as one they do not need, nor
   have any occasion to make use of. The world is the portion they have
   chosen, and take up with, and think themselves happy in; while they
   have that they can live without God. Justly will God say Depart (Matt.
   xxv. 41) to those who have bidden him depart; and justly does he now
   take them at their word. [2.] They dread the knowledge of God, and of
   his will, and of their duty to him: We desire not the knowledge of thy
   ways. Those that are resolved not to walk in God's ways desire not to
   know them, because their knowledge will be a continual reproach to
   their disobedience, John iii. 19.

   (2.) See how they argue against God and religion (v. 15): What is the
   Almighty? Strange that ever creatures should speak so insolently, that
   ever reasonable creatures should speak so absurdly and unreasonably.
   The two great bonds by which we are drawn and held to religion are
   those of duty and interest; now they here endeavour to break both these
   bonds asunder. [1.] They will not believe it is their duty to be
   religious: What is the Almighty, that we should serve him? Like Pharaoh
   (Exod. v. 2), Who is the Lord, that I should obey his voice? Observe,
   First, How slightly they speak of God: What is the Almighty? As if he
   were a mere name, a mere cipher, or one they have nothing to do with
   and that has nothing to do with them. Secondly, How hardly they speak
   of religion. They call it a service, and mean a hard service. Is it not
   enough, they think, to keep up a fair correspondence with the Almighty,
   but they must serve him, which they look upon as a task and drudgery.
   Thirdly, How highly they speak of themselves: "That we should serve
   him; we who are rich and mighty in power, shall we be subject and
   accountable to him? No, we are lords," Jer. ii. 31. [2.] They will not
   believe it is their interest to be religious: What profit shall we have
   if we pray unto him? All the world are for what they can get, and
   therefore wisdom's merchandise is neglected, because they think there
   is nothing to be got by it. It is vain to serve God, Mal. iii. 13, 14.
   Praying will not pay debts nor portion children; nay, perhaps serious
   godliness may hinder a man's preferment and expose him to losses; and
   what then? Is nothing to be called gain but the wealth and honour of
   this world? If we obtain the favour of God, and spiritual and eternal
   blessings, we have no reason to complain of losing by our religion.
   But, if we have not profit by prayer, it is our own fault (Isa. lviii.
   3, 4), it is because we ask amiss, Jam. iv. 3. Religion itself is not a
   vain thing; if it be so to us, we may thank ourselves for resting in
   the outside of it, Jam. i. 26.

   III. He shows their folly herein, and utterly disclaims all concurrence
   with them (v. 19): Lo, their good is not in their hand, that is, they
   did not get it without God, and therefore they are very ungrateful to
   slight him thus. It was not their might, nor the power of their hand,
   that got them this wealth, and therefore they ought to remember God who
   gave it them. Nor can they keep it without God, and therefore they are
   very unwise to lose their interest in him and bid him to depart from
   them. Some give this sense of it: "Their good is in their barns and
   their bags, hoarded up there; it is not in their hand, to do good to
   others with it; and then what good does it do them?" "Therefore," says
   Job, "the counsel of the wicked is far from me. Far be it from me that
   I should be of their mind, say as they say, do as they do, and take my
   measures from them. Their posterity approve their sayings, though their
   way be their folly ( Ps. xlix. 13); but I know better things than to
   walk in their counsel."

Certain Punishments of the Wicked; Divine Sovereignty. (b. c. 1520.)

   17 How oft is the candle of the wicked put out! and how oft cometh
   their destruction upon them! God distributeth sorrows in his anger.
   18 They are as stubble before the wind, and as chaff that the storm
   carrieth away.   19 God layeth up his iniquity for his children: he
   rewardeth him, and he shall know it.   20 His eyes shall see his
   destruction, and he shall drink of the wrath of the Almighty.   21 For
   what pleasure hath he in his house after him, when the number of his
   months is cut off in the midst?   22 Shall any teach God knowledge?
   seeing he judgeth those that are high.   23 One dieth in his full
   strength, being wholly at ease and quiet.   24 His breasts are full of
   milk, and his bones are moistened with marrow.   25 And another dieth
   in the bitterness of his soul, and never eateth with pleasure.   26
   They shall lie down alike in the dust, and the worms shall cover them.

   Job had largely described the prosperity of wicked people; now, in
   these verses,

   I. He opposes this to what his friends had maintained concerning their
   certain ruin in this life. "Tell me how often do you see the candle of
   the wicked put out? Do you not as often see it burnt down to the
   socket, until it goes out of itself? v. 17. How often do you see their
   destruction come upon them, or God distributing sorrows in his anger
   among them? Do you not as often see their mirth and prosperity
   continuing to the last?" Perhaps there are as many instances of
   notorious sinners ending their days in pomp as ending them in misery,
   which observation is sufficient to invalidate their arguments against
   Job and to show that no certain judgment can be made of men's character
   by their outward condition.

   II. He reconciles this to the holiness and justice of God. Though
   wicked people prosper thus all their days, yet we are not therefore to
   think that God will let their wickedness always go unpunished. No, 1.
   Even while they prosper thus they are as stubble and chaff before the
   stormy wind, v. 18. They are light and worthless, and of no account
   either with God or with wise and good men. They are fitted to
   destruction, and continually lie exposed to it, and in the height of
   their pomp and power there is but a step between them and ruin. 2.
   Though they spend all their days in wealth God is laying up their
   iniquity for their children (v. 19), and he will visit it upon their
   posterity when they are gone. The oppressor lays up his goods for his
   children, to make them gentlemen, but God lays up his iniquity for
   them, to make them beggars. He keeps an exact account of the fathers'
   sins, seals them up among his treasures (Deut. xxxii. 34), and will
   justly punish the children, while the riches, to which the curse
   cleaves, are found as assets in their hands. 3. Though they prosper in
   this world, yet they shall be reckoned with in another world. God
   rewards him according to his deeds at last (v. 19), though the sentence
   passed against his evil works be not executed speedily. Perhaps he may
   not now be made to fear the wrath to come, but he may flatter himself
   with hopes that he shall have peace though he go on; but he shall be
   made to feel it in the day of the revelation of the righteous judgment
   of God. He shall know it (v. 20): His eyes shall see his destruction
   which he would not be persuaded to believe. They will not see, but they
   shall see, Isa. xxvi. 11. The eyes that have been wilfully shut against
   the grace of God shall be opened to see his destruction. He shall drink
   of the wrath of the Almighty; that shall be the portion of his cup.
   Compare Ps. xi. 6 with Rev. xiv. 10. The misery of damned sinners is
   here set forth in a few words, but very terrible ones. They lie under
   the wrath of an Almighty God, who, in their destruction, both shows his
   wrath and makes known his power; and, if this will be his condition in
   the other world, what good will his prosperity in this world do him?
   What pleasure has he in his house after him? v. 21. Our Saviour has let
   us know how little pleasure the rich man in hell had in his house after
   him, when the remembrance of the good things he had received in his
   life-time would not cool his tongue, but added much to his misery, as
   did also the sorrow he was in lest his five brethren, whom he left in
   his house after him, should follow him to that place of torment, Luke
   xvi. 25-28. So little will the gain of the world profit him that has
   lost his soul.

   III. He resolves this difference which Providence makes between one
   wicked man and another into the wisdom and sovereignty of God (v. 22):
   Shall any pretend to teach God knowledge? Dare we arraign God's
   proceedings or blame his conduct? Shall we take upon us to tell God how
   he should govern the world, what sinner he should spare and whom he
   should punish? He has both authority and ability to judge those that
   are high. Angels in heaven, princes and magistrates on earth, are
   accountable to God, and must receive their doom from him. He manages
   them, and makes what use he pleases of them. Shall he then be
   accountable to us, or receive advice from us? He is the Judge of all
   the earth, and therefore no doubt he will do right (Gen. xviii. 25,
   Rom. iii. 6), and those proceedings of his providence which seem to
   contradict one another he can make, not only mutually to agree, but
   jointly to serve his own purposes. The little difference there is
   between one wicked man's dying so in pain and misery, when both will at
   last meet in hell, he illustrates by the little difference there is
   between one man's dying suddenly and another's dying slowly, when they
   will both meet shortly in the grave. So vast is the disproportion
   between time and eternity that, if hell be the lot of every sinner at
   last, it makes little difference if one goes singing thither and
   another sighing. See,

   1. How various the circumstances of people's dying are. There is one
   way into the world, we say, but many out; yet, as some are born by
   quick and easy labour, others by that which is hard and lingering, so
   dying is to some much more terrible than to others; and, since the
   death of the body is the birth of the soul into another world,
   death-bed agonies may not unfitly be compared to child-bed throes.
   Observe the difference. (1.) One dies suddenly, in his full strength,
   not weakened by age or sickness (v. 23), being wholly at ease and
   quiet, under no apprehension at all of the approach of death, nor in
   any fear of it; but, on the contrary, because his breasts are full of
   milk and his bones moistened with marrow (v. 24), that is, he is
   healthful and vigorous, and of a good constitution (like a milch cow
   that is fat and in good liking), he counts upon nothing but to live
   many years in mirth and pleasure. Thus fair does he bid for life, and
   yet he is cut off in a moment by the stroke of death. Note, It is a
   common thing for persons to be taken away by death when they are in
   their full strength, in the highest degree of health, when they least
   expect death, and think themselves best armed against it, and are ready
   not only to set death at a distance, but to set it at defiance. Let us
   therefore never be secure; for we have known many well and dead in the
   same week, the same day, the same hour, nay, perhaps, the same minute.
   Let us therefore be always ready. (2.) Another dies slowly, and with a
   great deal of previous pain and misery (v. 25), in the betterness of
   his soul, such as poor Job was himself now in, and never eats with
   pleasure, has no appetite to his food nor any relish of it, through
   sickness, or age, or sorrow of mind. What great reason have those to be
   thankful that are in health and always eat with pleasure! And what
   little reason have those to complain who sometimes do not eat thus,
   when they hear of many that never do!

   2. How undiscernible this difference is in the grave. As rich and poor,
   so healthful and unhealthful, meet there (v. 26): They shall lie down
   alike in the dust, and the worms shall cover them, and feed sweetly on
   them. Thus, if one wicked man die in a palace and another in a dungeon,
   they will meet in the congregation of the dead and damned, and the worm
   that dies not, and the fire that is not quenched, will be the same to
   them, which makes those differences inconsiderable and not worth
   perplexing ourselves about.

Punishment of the Wicked. (b. c. 1520.)

   27 Behold, I know your thoughts, and the devices which ye wrongfully
   imagine against me.   28 For ye say, Where is the house of the prince?
   and where are the dwelling places of the wicked?   29 Have ye not asked
   them that go by the way? and do ye not know their tokens,   30 That the
   wicked is reserved to the day of destruction? they shall be brought
   forth to the day of wrath.   31 Who shall declare his way to his face?
   and who shall repay him what he hath done?   32 Yet shall he be brought
   to the grave, and shall remain in the tomb.   33 The clods of the
   valley shall be sweet unto him, and every man shall draw after him, as
   there are innumerable before him.   34 How then comfort ye me in vain,
   seeing in your answers there remaineth falsehood?

   In these verses,

   I. Job opposes the opinion of his friends, which he saw they still
   adhered to, that the wicked are sure to fall into such visible and
   remarkable ruin as Job had now fallen into, and none but the wicked,
   upon which principle they condemned Job as a wicked man. "I know your
   thoughts," says Job (v. 27); "I know you will not agree with me; for
   your judgments are tinctured and biassed by your piques and prejudices
   against me, and the devices which you wrongfully imagine against my
   comfort and honour: and how can such men be convinced?" Job's friends
   were ready to say, in answer to his discourse concerning the prosperity
   of the wicked, "Where is the house of the prince? v. 28. Where is Job's
   house, or the house of his eldest son, in which his children were
   feasting? Enquire into the circumstances of Job's house and family, and
   then ask, Where are the dwelling-places of the wicked? and compare them
   together, and you will soon see that Job's house is in the same
   predicament with the houses of tyrants and oppressors, and may
   therefore conclude that doubtless he was such a one."

   II. He lays down his own judgment to the contrary, and, for proof of
   it, appeals to the sentiments and observations of all mankind. So
   confident is he that he is in the right that he is willing to refer the
   cause to the next man that comes by (v. 29): "Have you not asked those
   that go by the way--any indifferent person, any that will answer you? I
   say not, as Eliphaz (ch. v. 1), to which of the saints, but to which of
   the children of men will you turn? Turn to which you will, and you will
   find them all of my mind, that the punishment of sinners is designed
   more for the other world than for this, according to the prophecy of
   Enoch, the seventh from Adam, Jude 14. Do you not know the tokens of
   this truth, which all that have made any observations upon the
   providences of God concerning mankind in this world can furnish you
   with?" Now,

   1. What is it that Job here asserts? Two things:--(1.) That impenitent
   sinners will certainly be punished in the other world, and, usually,
   their punishment is put off until then. (2.) That therefore we are not
   to think it strange if they prosper greatly in this world and fall
   under no visible token of God's wrath. Therefore they are spared now,
   because they are to be punished then; therefore the workers of iniquity
   flourish, that they may be destroyed for ever, Ps. xcii. 7. The sinner
   is here supposed, [1.] To live in a great deal of power, so as to be
   not only the terror of the mighty in the land of the living (Ezek.
   xxxii. 27), but the terror of the wise and good too, whom he keeps in
   such awe that none dares declare his way to his face, v. 31. None will
   take the liberty to reprove him, to tell him of the wickedness of his
   way, and what will be in the end thereof; so that he sins securely, and
   is not made to know either shame or fear. The prosperity of fools
   destroys them, by setting them (in their own conceit) above reproofs,
   by which they might be brought to that repentance which alone will
   prevent their ruin. Those are marked for destruction that are let alone
   in sin, Hos. iv. 17. And, if none dares declare his way to his face,
   much less dare any repay him what he has done and make him refund what
   he has obtained by injustice. He is one of those great flies which
   break through the cobwebs of the law, that hold only the little ones.
   This emboldens sinners in their sinful ways that they can brow-beat
   justice and make it afraid to meddle with them. But there is a day
   coming when those shall be told of their faults who now would not bear
   to hear of them, those shall have their sins set in order before them,
   and their way declared to their face, to their everlasting confusion,
   who would not have it done here, to their conviction, and those who
   would not repay the wrongs they had done shall have them repaid to
   them. [2.] To die, and be buried in a great deal of pomp and
   magnificence, v. 32, 33. There is no remedy; he must die; that is the
   lot of all men; but every thing you can think of shall be done to take
   off the reproach of death. First, He shall have a splendid funeral--a
   poor thing for any man to be proud of the prospect of; yet with some it
   passes for a mighty thing. Well, he shall be brought to the grave in
   state, surrounded with all the honours of the heralds' office and all
   the respect his friends can then pay to his remains. The rich man died,
   and was buried, but no mention is made of the poor man's burial, Luke
   xvi. 22. Secondly, He shall have a stately monument erected over him.
   He shall remain in the tomb with a Hic jacet--Here lies, over him, and
   a large encomium. Perhaps it is meant of the embalming of his body to
   preserve it, which was a piece of honour anciently done by the
   Egyptians to their great men. He shall watch in the tomb (so the word
   is), shall abide solitary and quiet there, as a watchman in his tower.
   Thirdly, The clods of the valley shall be sweet to him; there shall be
   as much done as can be with rich odours to take off the noisomeness of
   the grave, as by lamps to set aside the darkness of it, which perhaps
   was referred to in the foregoing phrase of watching in the tomb. But it
   is all a jest; what is the light, or what the perfume, to a man that is
   dead? Fourthly, It shall be alleged, for the lessening of the disgrace
   of death, that it is the common lot: He has only yielded to fate, and
   every man shall draw after him, as there are innumerable before him.
   Note, Death is the way of all the earth: when we are to cross that
   darksome valley we must consider, 1. That there are innumerable before
   us; it is a tracked road, which may help to take off the terror of it.
   To die is ire ad plures--to go to the great majority. 2. That every man
   shall draw after us. As there is a plain track before, so there is a
   long train behind; we are neither the first nor the last that pass
   through that dark entry. Every one must go in his own order, the order
   appointed of God.

   2. From all this Job infers the impertinency of their discourses, v.
   34. (1.) Their foundation is rotten, and they went upon a wrong
   hypothesis: "In your answers there remains falsehood; what you have
   said stands not only unproved but disproved, and lies under such an
   imputation of falsehood as you cannot clear it from." (2.) Their
   building was therefore weak and tottering: "You comfort me in vain. All
   you have said gives me no relief; you tell me that I shall prosper
   again if I turn to God, but you go upon this presumption, that piety
   shall certainly be crowned with prosperity, which is false; and
   therefore how can your inference from it yield me any comfort?" Note,
   Where there is not truth there is little comfort to be expected.
     __________________________________________________________________

J O B

  CHAP. XXII.

   Eliphaz here leads on a third attack upon poor Job, in which Bildad
   followed him, but Zophar drew back, and quitted the field. It was one
   of the unhappinesses of Job, as it is of many an honest man, to be
   misunderstood by his friends. He had spoken of the prosperity of wicked
   men in this world as a mystery of Providence, but they took it for a
   reflection upon Providence, as countenancing their wickedness; and they
   reproached him accordingly. In this chapter, I. Eliphaz checks him for
   his complaints of God, and of his dealings with him, as if he thought
   God had done him wrong, ver. 2-4. II. He charges him with many high
   crimes and misdemeanours, for which he supposes God was now punishing
   him. 1. Oppression and injustice, ver. 5-11. 2. Atheism and infidelity,
   ver. 12-14. III. He compares his case to that of the old world, ver.
   15-20. IV. He gives him very good counsel, assuring him that, if he
   would take it, God would return in mercy to him and he should return to
   his former prosperity, ver. 21-30.

Third Address of Eliphaz. (b. c. 1520.)

   1 Then Eliphaz the Temanite answered and said,   2 Can a man be
   profitable unto God, as he that is wise may be profitable unto himself?
     3 Is it any pleasure to the Almighty, that thou art righteous? or is
   it gain to him, that thou makest thy ways perfect?   4 Will he reprove
   thee for fear of thee? will he enter with thee into judgment?

   Eliphaz here insinuates that, because Job complained so much of his
   afflictions, he thought God was unjust in afflicting him; but it was a
   strained innuendo. Job was far from thinking so. What Eliphaz says here
   is therefore unjustly applied to Job, but in itself it is very true and
   good,

   I. That when God does us good it is not because he is indebted to us;
   if he were, there might be some colour to say, when he afflicts us, "He
   does not deal fairly with us." But whoever pretends that he has by any
   meritorious action made God his debtor, let him prove this debt, and he
   shall be sure not to lose it, Rom. xi. 35. Who has given to him, and it
   shall be recompensed to him again? But Eliphaz here shows that the
   righteousness and perfection of the best man in the world are no real
   benefit or advantage to God, and therefore cannot be thought to merit
   any thing from him. 1. Man's piety is no profit to God, no gain, v. 1,
   2. If we could by any thing merit from God, it would be by our piety,
   our being righteous, and making our way perfect. If that will not
   merit, surely nothing else will. If a man cannot make God his debtor by
   his godliness, and honesty, and obedience to his laws, much less can he
   by his wit, and learning, and worldly policy. Now Eliphaz here asks
   whether any man can possibly be profitable to God. It is certain that
   he cannot. By no means. He that is wise may be profitable to himself.
   Note, Our wisdom and piety are that by which we ourselves are, and are
   likely to be, great gainers. Wisdom is profitable to direct, Eccl. x.
   10. Godliness is profitable to all things, 1 Tim. iv. 8. If thou be
   wise, thou shalt be wise for thyself, Prov. ix. 12. The gains of
   religion are infinitely greater than the losses of it, and so it will
   appear when they are balanced. But can a man be thus profitable to God?
   No, for such is the perfection of God that he cannot receive any
   benefit or advantage by men; what can be added to that which is
   infinite? And such is the weakness and imperfection of man that he
   cannot offer any benefit or advantage to God. Can the light of a candle
   be profitable to the sun or the drop of the bucket to the ocean? He
   that is wise is profitable to himself, for his own direction and
   defence, his own credit and comfort; he can with his wisdom entertain
   himself and enrich himself; but can he so be profitable to God? No; God
   needs not us nor our services. We are undone, for ever undone, without
   him; but he is happy, for ever happy, without us. Is it any gain to
   him, any real addition to his glory or wealth, if we make our way
   perfect? Suppose it were absolutely perfect, yet what is God the
   better? Much less when it is so far short of being perfect. 2. It is no
   pleasure to him. God has indeed expressed himself in his word well
   pleased with the righteous; his countenance beholds them and his
   delight is in them and their prayers; but all that adds nothing to the
   infinite satisfaction and complacency which the Eternal Mind has in
   itself. God can enjoy himself without us, though we could have but
   little enjoyment of ourselves without our friends. This magnifies his
   condescension, in that, though our services be no real profit or
   pleasure to him, yet he invites, encourages, and accepts them.

   II. That when God restrains or rebukes us it is not because he is in
   danger from us or jealous of us (v. 4): "Will he reprove thee for fear
   of thee, and take thee down from thy prosperity lest thou shouldst grow
   too great for him, as princes sometimes have thought it a piece of
   policy to curb the growing greatness of a subject, lest he should
   become formidable?" Satan indeed suggested to our first parents that
   God forbade them the tree of knowledge for fear of them, lest they
   should be as gods, and so become rivals with him; but it was a base
   insinuation. God rebukes the good because he loves them, but he never
   rebukes the great because he fears them. He does not enter into
   judgment with men, that is, pick a quarrel with them and seek occasion
   against them, through fear lest they should eclipse his honour or
   endanger his interest. Magistrates punish offenders for fear of them.
   Pharaoh oppressed Israel because he feared them. It was for fear that
   Herod slew the children of Bethlehem and that the Jews persecuted
   Christ and his apostles. But God does not, as they did, pervert justice
   for fear of any. See ch. xxxv. 5-8.

Job Accused of Various Crimes. (b. c. 1520.)

   5 Is not thy wickedness great? and thine iniquities infinite?   6 For
   thou hast taken a pledge from thy brother for nought, and stripped the
   naked of their clothing.   7 Thou hast not given water to the weary to
   drink, and thou hast withholden bread from the hungry.   8 But as for
   the mighty man, he had the earth; and the honourable man dwelt in it.
   9 Thou hast sent widows away empty, and the arms of the fatherless have
   been broken.   10 Therefore snares are round about thee, and sudden
   fear troubleth thee;   11 Or darkness, that thou canst not see; and
   abundance of waters cover thee.   12 Is not God in the height of
   heaven? and behold the height of the stars, how high they are!   13 And
   thou sayest, How doth God know? can he judge through the dark cloud?
   14 Thick clouds are a covering to him, that he seeth not; and he
   walketh in the circuit of heaven.

   Eliphaz and his companions had condemned Job, in general, as a wicked
   man and a hypocrite; but none of them had descended to particulars, nor
   drawn up any articles of impeachment against him, until Eliphaz did so
   here, where he positively and expressly charges him with many high
   crimes and misdemeanours, which, if he had really been guilty of them,
   might well have justified them in their harsh censures of him. "Come,"
   says Eliphaz, "we have been too long beating about the bush, too tender
   of Job and afraid of grieving him, which has but confirmed him in his
   self-justification. It is high time to deal plainly with him. We have
   condemned him by parables, but that does not answer the end; he is not
   prevailed with to condemn himself. We must therefore plainly tell him,
   Thou art the man, the tyrant, the oppressor, the atheist, we have been
   speaking of all this while. Is not thy wickedness great? Certainly it
   is, or else thy troubles would not be so great. I appeal to thyself,
   and thy own conscience; are not thy iniquities infinite, both in number
   and heinousness?" Strictly taken, nothing is infinite but God; but he
   means this, that his sins were more than could be counted and more
   heinous than could be conceived. Sin, being committed against Infinite
   Majesty, has in it a kind of infinite malignity. But when Eliphaz
   charges Job thus highly, and ventures to descend to particulars too,
   laying to his charge that which he knew not, we may take occasion
   hence, 1. To be angry at those who unjustly censure and condemn their
   brethren. For aught I know, Eliphaz, in accusing Job falsely, as he
   does here, was guilty of as great a sin and as great a wrong to Job as
   the Sabeans and Chaldeans that robbed him; for a man's good name is
   more precious and valuable than his wealth. It is against all the laws
   of justice, charity, and friendship, either to raise or receive
   calumnies, jealousies, and evil surmises, concerning others; and it is
   the more base and disingenuous if we thus vex those that are in
   distress and add to their affliction. Eliphaz could produce no
   instances of Job's guilt in any of the particulars that follow here,
   but seems resolved to calumniate boldly, and throw all the reproach he
   could on Job, not doubting but that some would cleave to him. 2. To
   pity those who are thus censured and condemned. Innocency itself will
   be no security against a false and foul tongue. Job, whom God himself
   praised as the best man in the world, is here represented by one of his
   friends, and he a wise and good man too, as one of the greatest
   villains in nature. Let us not think it strange if at any time we be
   thus blackened, but learn how to pass by evil report as well as good,
   and commit our cause, as Job did his, to him that judgeth righteously.

   Let us see the particular articles of this charge.

   I. He charged him with oppression and injustice, that, when he was in
   prosperity, he not only did no good with his wealth and power, but did
   a great deal of hurt with them. This was utterly false, as appears by
   the account Job gives of himself (ch. xxix. 12, &c.) and the character
   God gave of him, ch. i. And yet,

   1. Eliphaz branches out this charge into divers particulars, with as
   much assurance as if he could call witnesses to prove upon oath every
   article of it. He tells him, (1.) That he had been cruel and unmerciful
   to the poor. As a magistrate he ought to have protected them and seen
   them provided for; but Eliphaz suspects that he never did them any
   kindness, but all the mischief his power enabled him to do,--that, for
   an inconsiderable debt, he demanded, and carried away by violence, a
   pawn of great value, even from his brother, whose honesty and
   sufficiency he could not but know (v. 6), Thou hast taken a pledge from
   thy brother for nought, or, as the LXX. reads it, Thou hast taken thy
   brethren for pledges, and that for nought, imprisoned them, enslaved
   them, because they had nothing to pay,--that he had taken the very
   clothes of his insolvent tenants and debtors, so that he had stripped
   them naked, and left them so (the law of Moses forbade this, Exod.
   xxii. 26, Deut. xxiv. 13),-- he had not been charitable to the poor,
   no, not to poor travellers, and poor widows: "Thou hast not given so
   much as a cup of cold water (which would have cost thee nothing) to the
   weary to drink, when he begged for it (v. 7) and was ready to perish
   for want of it, nay, thou hast withholden bread from the hungry in
   their extremity, hast not only not given it, but hast forbidden the
   giving of it, which is withholding good from those to whom it is really
   due, Prov. iii. 27. Poor widows, who while their husbands were living
   troubled nobody, but now were forced to seek relief, thou hast sent
   away empty from thy doors with a sad heart, v. 9. Those who came to
   thee for justice, thou didst send away unheard, unhelped; nay, though
   they came to thee full, thou didst squeeze them, and send them away
   empty; and, worst of all, the arms of the fatherless have been broken;
   those that could help themselves but little thou hast quite disabled to
   help themselves." This which is the blackest part of the charge, is but
   insinuated: The arms of the fatherless have been broken. He does not
   say, "Thou has broken them," but he would have it understood so, and if
   they be broken, and those who have power do not relieve them, they are
   chargeable with it. "They have been broken by those under thee, and
   thou hast connived at it, which brings thee under the guilt." (2.) That
   he had been partial to the rich and great (v. 8): "As for the mighty
   man, if he was guilty of any crime, he was never questioned for it: he
   had the earth; he dwelt in it. If he brought an action ever so
   unjustly, or if an action were ever so justly brought against him, yet
   he was sure to carry his cause in thy courts. The poor were not fed at
   thy door, while the rich were feasted at thy table." Contrary to this
   is Christ's rule for hospitality (Luke xiv. 12-14); and Solomon says,
   He that gives to the rich shall come to poverty.

   2. He attributes all his present troubles to these supposed sins (v.
   10, 11): "Those that are guilty of such practices as these commonly
   bring themselves into just such a condition as thou art now in; and
   therefore we conclude thou hast been thus guilty." (1.) "The providence
   of God usually crosses and embarrasses such; and snares are,
   accordingly, round about thee, so that, which way soever thou steppest
   or lookest, thou findest thyself in distress; and others are as hard
   upon thee as thou hast been upon the poor." (2.) "Their consciences may
   be expected to terrify and accuse them. No sin makes a louder cry there
   than unmercifulness; and, accordingly, sudden fear troubles thee; and,
   though thou wilt not own it, it is guilt of this kind that creates thee
   all this terror." Zophar had insinuated this, ch. xx. 19, 20. (3.)
   "They are brought to their wits' end, so amazed and bewildered that
   they know not what to do, and that also is thy case; for thou art in
   darkness that thou canst not see wherefore God contends with thee nor
   what is the best course for thee to take, for abundance of waters cover
   thee," that is, "thou art in a mist, in the midst of dark waters, in
   the thick clouds of the sky." Note, Those that have not shown mercy may
   justly be denied the comfortable hope that they shall find mercy; and
   then what can they expect but snares, and darkness, and continual fear?

   II. He charged him with atheism, infidelity, and gross impiety, and
   thought this was at the bottom of his injustice and oppressiveness: he
   that did not fear God did not regard man. He would have it thought that
   Job was an Epicurean, who did indeed own the being of God, but denied
   his providence, and fancied that he confined himself to the
   entertainments of the upper world and never concerned himself in the
   inhabitants and affairs of this.

   1. Eliphaz referred to an important truth, which he thought, if Job had
   duly considered it, would have prevented him from being so passionate
   in his complaints and bold in justifying himself (v. 12): Is not God in
   the height of heaven? Yes, no doubt he is. No heaven so high but God is
   there; and in the highest heavens, the heavens of the blessed, the
   residence of his glory, he is present in a special manner. There he is
   pleased to manifest himself in a way peculiar to the upper world, and
   thence he is pleased to manifest himself in a way suited to this lower
   world. There is his throne; there is his court: he is called the
   Heavens, Dan. iv. 26. Thus Eliphaz proves that a man cannot be
   profitable to God (v. 2), that he ought not to contend with God (it is
   his folly if he does), and that we ought always to address ourselves to
   God with very great reverence; for when we behold the height of the
   stars, how high they are, we should, at the same time, also consider
   the transcendent majesty of God, who is above the stars, and how high
   he is.

   2. He charged it upon Job that he made a bad use of this doctrine,
   which he might have made so good a use of, v. 13. "This is holding the
   truth in unrighteousness, fighting against religion with its own
   weapons, and turning its own artillery upon itself: thou art willing to
   own that God is in the height of heaven but thence thou inferrest, How
   doth God know?" Bad men expel the fear of God out of their hearts by
   banishing the eye of God out of the world (Ezek. viii. 12), and care
   not what they do if they can but persuade themselves that God does not
   know. Eliphaz suspected that Job had such a notion of God as this,
   that, because he is in the height of heaven, (1.) It is therefore
   impossible for him to see and hear what is done at so great a distance
   as this earth, especially since there is a dark cloud (v. 13), many
   thick clouds (v. 14), that come between him and us, and are a covering
   to him, so that he cannot see, much less can he judge of, the affairs
   of this lower world; as if God had eyes of flesh, ch. x. 4. The
   interposing firmament is to him as transparent crystal, Ezek. i. 22.
   Distance of place creates no difficulty to him who fills immensity, any
   more than distance of time to him who is eternal. Or, (2.) That it is
   therefore below him, and a diminution to his glory, to take cognizance
   of this inferior part of the creation: He walks in the circuit of
   heaven, and has enough to do to enjoy himself and his own perfections
   and glory in that bright and quiet world; why should he trouble himself
   about us? This is gross absurdity, as well as gross impiety, which
   Eliphaz here fathers upon Job; for it supposes that the administration
   of government is a burden and disparagement to the supreme governor and
   that the acts of justice and mercy are a toil to a mind infinitely
   wise, holy, and good. If the sun, a creature, and inanimate, can with
   his light and influence reach this earth, and every part of it (Ps.
   xix. 6), even from that vast height of the visible heavens in which he
   is, and in the circuit of which he walks, and that through many a thick
   and dark cloud, shall we question it concerning the Creator?

Judgments Executed on the Wicked. (b. c. 1520.)

   15 Hast thou marked the old way which wicked men have trodden?   16
   Which were cut down out of time, whose foundation was overflown with a
   flood:   17 Which said unto God, Depart from us: and what can the
   Almighty do for them?   18 Yet he filled their houses with good things:
   but the counsel of the wicked is far from me.   19 The righteous see
   it, and are glad: and the innocent laugh them to scorn.   20 Whereas
   our substance is not cut down, but the remnant of them the fire
   consumeth.

   Eliphaz, having endeavoured to convict Job, by setting his sins (as he
   thought) in order before him, here endeavours to awaken him to a sight
   and sense of his misery and danger by reason of sin; and this he does
   by comparing his case with that of the sinners of the old world; as if
   he had said, "Thy condition is bad now, but, unless thou repent, it
   will be worse, as theirs was--theirs who were overflown with a flood,
   as the old world (v. 16), and theirs the remnant of whom the fire
   consumed" (v. 20), namely, the Sodomites, who, in comparison of the old
   world, were but a remnant. And these two instances of the wrath of God
   against sin and sinners are more than once put together, for warning to
   a careless world, as by our Saviour (Luke xvii. 26, &c.) and the
   apostle, 2 Pet. ii. 5, 6. Eliphaz would have Job to mark the old way
   which wicked men have trodden (v. 15) and see what came of it, what the
   end of their way was. Note, There is an old way which wicked men have
   trodden. Religion had but newly entered when sin immediately followed
   it. But though it is an old way, a broad way, a tracked way, it is a
   dangerous way and it leads to destruction; and it is good for us to
   mark it, that we may not dare to walk in it. Eliphaz here puts Job in
   mind of it, perhaps in opposition to what he had said of the prosperity
   of the wicked; as if he had said, "Thou canst find out here and there a
   single instance, it may be, of a wicked man ending his days in peace;
   but what is that to those two great instances of the final perdition of
   ungodly men--the drowning of the whole world and the burning of Sodom?"
   destructions by wholesale, in which he thinks Job may, as in a glass,
   see his own face. Observe, 1. The ruin of those sinners (v. 16): They
   were cut down out of time; that is, they were cut off in the midst of
   their days, when, as man's time then went, many of them might, in the
   course of nature, have lived some hundreds of years longer, which made
   their immature extirpation the more grievous. They were cut down out of
   time, to be hurried into eternity. And their foundation, the earth on
   which they built themselves and all their hopes, was overflown with a
   flood, the flood which was brought in upon the world of the ungodly, 2
   Pet. ii. 5. Note, Those who build upon the sand choose a foundation
   which will be overflown when the rains descend and the floods come
   (Matt. vii. 27), and then their building must needs fall and they
   perish in the ruins of it, and repent of their folly when it is too
   late. 2. The sin of those sinners, which brought that ruin (v. 17):
   They said unto God, Depart from us. Job had spoken of some who said so
   and yet prospered, ch. xxi. 14. "But these did not (says Eliphaz); they
   found to their cost what it was to set God at defiance. Those who were
   resolved to lay the reins on the neck of their appetites and passions
   began with this; they said unto God, Depart; they abandoned all
   religion, hated the thoughts of it, and desired to live without God in
   the world; they shunned his word, and silenced conscience, his deputy.
   And what can the Almighty do for them?" Some make this to denote the
   justness of their punishment. They said to God, Depart from us; and
   then what could the Almighty do with them but cut them off? Those who
   will not submit to God's golden sceptre must expect to be broken to
   pieces with his iron rod. Others make it to denote the injustice of
   their sin: But what hath the Almighty done against them? What iniquity
   have they found in him, or wherein has he wearied them? Mic. vi. 3;
   Jer. ii. 5. Others make it to denote the reason of their sin: They say
   unto God, Depart, asking what the Almighty can do to them. "What has he
   done to oblige us? What can he do in a way of wrath to make us
   miserable, or in a way of favour to make us happy?" As they argue,
   Zeph. i. 12. The Lord will not do good, neither will he do evil.
   Eliphaz shows the absurdity of this in one word, and that is, calling
   God the Almighty; for, if he be so, what cannot he do? But it is not
   strange if those cast off all religion who neither dread God's wrath
   nor desire his favour. 3. The aggravation of this sin: Yet he had
   filled their houses with good things, v. 18. Both those of the old
   world and those of Sodom had great plenty of all the delights of sense;
   for they ate, they drank, they bought, they sold, &c. (Luke xvii. 27),
   so that they had no reason to ask what the Almighty could do for them,
   for they lived upon his bounty, no reason to bid him depart from them
   who had been so kind to them. Many have their houses full of goods but
   their hearts empty of grace, and thereby are marked for ruin. 4. The
   protestation which Eliphaz makes against the principles and practices
   of those wicked people: But the counsel of the wicked is far from me.
   Job had said so (ch. xxi. 16) and Eliphaz will not be behind him. If
   they cannot agree in their own principles concerning God, yet they
   agree in renouncing the principles of those that live without God in
   the world. Note, Those that differ from each other in some matters of
   religion, and are engaged in disputes about them, yet ought unanimously
   and vigorously to appear against atheism and irreligion, and to take
   care that their disputes do not hinder either their vigour or unanimity
   in that common cause of God, that righteous cause. 5. The pleasure and
   satisfaction which the righteous shall have in this. (1.) In seeing the
   wicked destroyed, v. 19. They shall see it, that is, observe it, and
   take notice of it (Hos. xiv. 9); and they shall be glad, not to see
   their fellow-creatures miserable, or any secular turn of their own
   served, or point gained, but to see God glorified, the word of God
   fulfilled, the power of oppressors broken, and thereby the oppressed
   relieved--to see sin shamed, atheists and infidels confounded, and fair
   warning given to all others to shun such wicked courses. Nay, they
   shall laugh them to scorn, that is, they justly might do it, they shall
   do it, as God does it, in a holy manner, Ps. ii. 4; Prov. i. 26. They
   shall take occasion thence to expose the folly of sinners and show how
   ridiculous their principles are, though they call themselves wits. Lo,
   this is the man that made not God his strength; and see what comes of
   it, Ps. lii. 7. Some understand this of righteous Noah and his family,
   who beheld the destruction of the old world and rejoiced in it, as he
   had grieved for their impiety. Lot, who saw the ruin of Sodom, had the
   same reason to rejoice, 2 Pet. ii. 7, 8. (2.) In seeing themselves
   distinguished (v. 20): "Whereas our substance is not cut down, as
   theirs was, and as thine is; we continue to prosper, which is a sign
   that we are the favourites of Heaven, and in the right." The same rule
   that served him to condemn Job by served him to magnify himself and his
   companions by. His substance is cut down; therefore he is a wicked man;
   ours is not; therefore we are righteous. But it is a deceitful rule to
   judge by; for none knows love or hatred by all that is before him. If
   others be consumed, and we be not, instead of censuring them and
   lifting up ourselves, as Eliphaz does here, we ought to be thankful to
   God and take it for a warning to ourselves to prepare for similar
   calamities.

The Good Counsel of Eliphaz; Encouragements to Return to God. (b. c. 1520.)

   21 Acquaint now thyself with him, and be at peace: thereby good shall
   come unto thee.   22 Receive, I pray thee, the law from his mouth, and
   lay up his words in thine heart.   23 If thou return to the Almighty,
   thou shalt be built up, thou shalt put away iniquity far from thy
   tabernacles.   24 Then shalt thou lay up gold as dust, and the gold of
   Ophir as the stones of the brooks.   25 Yea, the Almighty shall be thy
   defence, and thou shalt have plenty of silver.   26 For then shalt thou
   have thy delight in the Almighty, and shalt lift up thy face unto God.
     27 Thou shalt make thy prayer unto him, and he shall hear thee, and
   thou shalt pay thy vows.   28 Thou shalt also decree a thing, and it
   shall be established unto thee: and the light shall shine upon thy
   ways.   29 When men are cast down, then thou shalt say, There is
   lifting up; and he shall save the humble person.   30 He shall deliver
   the island of the innocent: and it is delivered by the pureness of
   thine hands.

   Methinks I can almost forgive Eliphaz his hard censures of Job, which
   we had in the beginning of the chapter, though they were very unjust
   and unkind, for this good counsel and encouragement which he gives him
   in these verses with which he closes his discourse, and than which
   nothing could be better said, nor more to the purpose. Though he
   thought him a bad man, yet he saw reason to have hopes concerning him,
   that, for all this, he would be both pious and prosperous. But it is
   strange that out of the same mouth, and almost in the same breath, both
   sweet waters and bitter should proceed. Good men, though they may
   perhaps be put into a heat, yet sometimes will talk themselves into a
   better temper, and, it may be, sooner than another could talk them into
   it. Eliphaz had laid before Job the miserable condition of a wicked
   man, that he might frighten him into repentance. Here, on the other
   hand, he shows him the happiness which those may be sure of that do
   repent, that he might allure and encourage him to it. Ministers must
   try both ways in dealing with people, must speak to them from Mount
   Sinai by the terrors of the law, and from Mount Sion by the comforts of
   the gospel, must set before them both life and death, good and evil,
   the blessing and the curse. Now here observe,

   I. The good counsel which Eliphaz gives to Job; and good counsel it is
   to us all, though, as to Job, it was built upon a false supposition
   that he was a wicked man and now a stranger and enemy to God. 1.
   Acquaint now thyself with God. Acquiesce in God; so some. It is our
   duty at all times, especially when we are in affliction, to accommodate
   ourselves to, and quiet ourselves in, all the disposals of the divine
   Providence. Join thyself to him (so some); fall in with his interests,
   and act no longer in opposition to him. Our translators render it well,
   "Acquaint thyself with him; be not such a stranger to him as thou hast
   made thyself by casting off the fear of him and restraining prayer
   before him." It is the duty and interest of every one of us to acquaint
   himself with God. We must get the knowledge of him, fix our affections
   on him, join ourselves to him in a covenant of friendship, and then set
   up, and keep up, a constant correspondence with him in the ways he has
   appointed. It is our honour that we are made capable of this
   acquaintance, our misery that by sin we have lost it, our privilege
   that through Christ we are invited to return to it; and it will be our
   unspeakable happiness to contract and cultivate this acquaintance. 2.
   "Be at peace, at peace with thyself, not fretful, uneasy, and in
   confusion; let not thy heart be troubled, but be quiet and calm, and
   well composed. Be at peace with thy God; be reconciled to him. Do not
   carry on this unholy war. Thou complainest that God is thy enemy; be
   thou his friend." It is the great concern of every one of us to make
   our peace with God, and it is necessary in order to our comfortable
   acquaintance with him; for how can two walk together except they be
   agreed? Amos iii. 3. This we must do quickly, now, before it be too
   late. Agree with thy adversary while thou art in the way. This we are
   earnestly urged to do. Some read it, "Acquaint thyself, I pray thee,
   with him, and be at peace." God himself beseeches us; ministers, in
   Christ's stead, pray us to be reconciled. Can we gainsay such
   entreaties? 3. Receive the law from his mouth, v. 22. "Having made thy
   peace with God, submit to his government, and resolve to be ruled by
   him, that thou mayest keep thyself in his love." We receive our being
   and maintenance from God. From him we hope to receive our bliss, and
   from him we must receive law. Lord, what wilt thou have me to do? Acts
   ix. 6. Which way soever we receive the intimations of his will we must
   have our eye to him; whether he speaks by scripture, ministers,
   conscience, or Providence, we must take the word as from his mouth and
   bow our souls to it. Though, in Job's time, we do not know that there
   was any written word, yet there was a revelation of God's will to be
   received. Eliphaz looked upon Job as a wicked man, and was pressing him
   to repent and reform. Herein consists the conversion of a sinner--his
   receiving the law from God's mouth and no longer from the world and the
   flesh. Eliphaz, being now in contest with Job, appeals to the word of
   God for the ending of the controversy. "Receive that, and be determined
   by it." To the law and to the testimony. 4. Lay up his word in thy
   heart. It is not enough to receive it, but we must retain it, Prov.
   iii. 18. We must lay it up as a thing of great value, that it may be
   safe; and we must lay it up in our hearts, as a thing of great use,
   that it may be ready to us when there is occasion and we may neither
   lose it wholly nor be at a loss for it in a time of need. 5. Return to
   the Almighty, v. 23. "Do not only turn from sin, but turn to God and
   thy duty. Do not only turn towards the Almighty in some good
   inclinations and good beginnings, but return to him; return home to
   him, quite to him, so as to reach to the Almighty, by a universal
   reformation, an effectual thorough change of thy heart and life, and a
   firm resolution to cleave to him;" so Mr. Poole. 6. Put away iniquity
   far from thy tabernacle. This was the advice Zophar gave him, ch. xi.
   14. "Let not wickedness dwell in thy tabernacle. Put iniquity far off,
   the further the better, not only from thy heart and hand, but from thy
   house. Thou must not only not be wicked thyself, but must reprove and
   restrain sin in those that are under thy charge." Note, Family
   reformation is needful reformation; we and our house must serve the
   Lord.

   II. The good encouragement which Eliphaz gives Job, that he shall be
   very happy, if he will but take this good counsel. In general, "Thereby
   good shall come unto thee (v. 21); the good that has now departed from
   thee, all the good thy heart can desire, temporal, spiritual, eternal
   good, shall come to thee. God shall come to thee, into covenant and
   communion with thee; and he brings all good with him, all good in him.
   Thou art now ruined and brought down, but, if thou return to God, thou
   shalt be built up again, and thy present ruins shall be repaired. Thy
   family shall be built up in children, thy estate in wealth, and thy
   soul in holiness and comfort." The promises which Eliphaz here
   encourages Job with are reducible to three heads:--

   1. That his estate should prosper, and temporal blessings should be
   bestowed abundantly on him; for godliness has the promise of the life
   that now is. It is promised,

   (1.) That he shall be very rich (v. 24): "Thou shalt lay up gold as
   dust, in such great abundance, and shalt have plenty of silver (v. 25),
   whereas now thou art poor and stripped of all." Job had been rich.
   Eliphaz suspected he got his riches by fraud and oppression, and
   therefore they were taken from him: but if he would return to God and
   his duty, [1.] He should have more wealth than ever he had, not only
   thousands of sheep and oxen, the wealth of farmers, but thousands of
   gold and silver, the wealth of princes, ch. iii. 15. Abundantly more
   riches, true riches, are to be got by the service of God than by the
   service of the world. [2.] He should have it more sure to him: "Thou
   shalt lay it up in good hands, and hold that which is got by thy piety
   by a surer tenure than that which thou didst get by thy iniquity." Thou
   shalt have silver of strength (for so the word is), which, being
   honestly got, will wear well--silver like steel. [3.] He should, by the
   grace of God, be kept from setting his heart so much upon it as Eliphaz
   thought he had done; and then wealth is a blessing indeed when we are
   not ensnared with the love of it. Thou shalt lay up gold; but how? Not
   as thy treasure and portion, but as dust, and as the stones of the
   brooks. So little shalt thou value it or expect from it that thou shalt
   lay it at thy feet (Acts iv. 35), not in thy bosom.

   (2.) That yet he shall be very safe. Whereas men's riches usually
   expose them to danger, and he had owned that in his prosperity he was
   not in safety (ch. iii. 26), now he might be secure; for the Almighty
   shall be thy defender; nay, he shall be thy defence, v. 25. He shall be
   thy gold; so it is in the margin, and it is the same word that is used
   (v. 24) for gold, but it signifies also a strong-hold, because money is
   a defence, Eccl. vii. 12. Worldlings make gold their god, saints make
   God their gold; and those that are enriched with his favour and grace
   may truly be said to have abundance of the best gold, and best laid up.
   We read it, "He shall be thy defence against the incursions of
   neighbouring spoilers: thy wealth shall not then lie exposed as it did
   to Sabeans and Chaldeans," which, some think, is the meaning of that,
   Thou shalt put away iniquity far from thy tabernacle, taking it as a
   promise. "The iniquity or wrong designed against thee shall be put off
   and shall not reach thee." Note, Those must needs be safe that have
   Omnipotence itself for their defence, Ps. xci. 1-3.

   2. That his soul should prosper, and he should be enriched with
   spiritual blessings, which are the best blessings.

   (1.) That he should live a life of complacency in God (v. 26): "For
   then shalt thou have thy delight in the Almighty; and thus the Almighty
   comes to be thy gold by thy delighting in him, as worldly people
   delight in their money. He shall be thy wealth, thy defence, thy
   dignity; for he shall be thy delight." The way to have our heart's
   desire is to make God our heart's delight, Ps. xxxvii. 4. If God give
   us himself to be our joy, he will deny us nothing that is good for us.
   "Now, God is a terror to thee; he is so by thy own confession (ch. vi.
   4; xvi. 9; xix. 11); but, if thou wilt return to him, then, and not
   till then, he will be thy delight; and it shall be as much a pleasure
   to thee to think of him as ever it was a pain." No delight is
   comparable to the delight which gracious souls have in the Almighty;
   and those that acquaint themselves with him, and submit themselves
   entirely to him, shall find his favour to be, not only their strength,
   but their song.

   (2.) That he should have a humble holy confidence towards God, such as
   those are said to have whose hearts condemn them not, 1 John iii. 21.
   "Then shalt thou lift up thy face to God with boldness, and not be
   afraid, as thou now art, to draw near to him. Thy countenance is now
   fallen, and thou lookest dejected; but, when thou hast made thy peace
   with God, thou shalt blush no more, tremble no more, and hang thy head
   no more, as thou dost now, but shalt cheerfully, and with a gracious
   assurance, show thyself to him, pray before him, and expect blessings
   from him."

   (3.) That he should maintain a constant communion with God, "The
   correspondence, once settled, shall be kept up to thy unspeakable
   satisfaction. Letters shall be both statedly and occasionally
   interchanged between thee and heaven," v. 27. [1.] "Thou shalt by
   prayer send letters to God: Thou shalt make thy prayer" (the word is,
   Thou shalt multiply thy prayers) "unto him, and he will not think thy
   letters troublesome, though many and long. The oftener we come to the
   throne of grace the more welcome. Under all thy burdens, in all thy
   wants, cares, and fears, thou shalt send to heaven for guidance and
   strength, wisdom, and comfort, and good success." [2.] "He shall, by
   his providence and grace, answer those letters, and give thee what thou
   askest of him, either in kind or kindness: He shall hear thee, and make
   it to appear he does so by what he does for thee and in thee." [3.]
   "Then thou shalt by thy praises reply to the gracious answers which he
   sent thee: Thou shalt pay thy vows, and that shall be acceptable to him
   and fetch in further mercy." Note, When God performs that which in our
   distress we prayed for we must make conscience of performing that which
   we then promised, else we do not deal honestly. If we promised nothing
   else we promised to be thankful, and that is enough, for it includes
   all, Ps. cxvi. 14.

   (4.) That he should have inward satisfaction in the management of all
   his outward affairs (v. 28): "Thou shalt decree a thing and it shall be
   established unto thee," that is, "Thou shalt frame all thy projects and
   purposes with so much wisdom, and grace, and resignation to the will of
   God, that the issue of them shall be to thy heart's content, just as
   thou wouldst have it to be. Thou shalt commit thy works unto the Lord
   by faith and prayer, and then thy thoughts shall be established; thou
   shalt be easy and pleased, whatever occurs, Prov. xvi. 3. This the
   grace of God shall work in thee; nay, sometimes the providence of God
   shall give thee the very thing thou didst desire and pray for, and give
   it thee in thy own way, and manner, and time. Be it unto thee even as
   thou wilt." When at any time an affair succeeds just according to the
   scheme we laid, and our measures are in nothing broken, nor are we put
   upon new counsels, then we must own the performance of this promise,
   Thou shalt decree a thing and it shall be established unto thee.
   "Whereas now thou complainest of darkness round about thee, then the
   light shall shine on thy ways;" that is, "God shall guide and direct
   thee, and then it will follow, of course, that he shall prosper and
   succeed thee in all thy undertakings. God's wisdom shall be thy guide,
   his favour thy comfort, and thy ways shall be so under both those
   lights that thou shalt have a comfortable enjoyment of what is present
   and a comfortable prospect of what is future," Ps. xc. 17.

   (5.) That even in times of common calamity and danger he should have
   abundance of joy and hope (v. 29): "When men are cast down round about
   thee, cast down in their affairs, cast down in their spirits, sinking,
   desponding, and ready to despair, then shalt thou say, There is lifting
   up. Thou shalt find that in thyself which will not only bear thee up
   under thy troubles, and keep thee from fainting, but lift thee up above
   thy troubles and enable thee to rejoice evermore." When men's hearts
   fail them for fear, then shall Christ's disciples lift up their heads
   for joy, Luke xxi. 26-28. Thus are they made to ride upon the high
   places of the earth (Isa. lviii. 14), and that which will lift them up
   is the belief of this, that God will save the humble person. Those that
   humble themselves shall be exalted, not only in honour, but in comfort.

   3. That he should be a blessing to his country and an instrument of
   good to many (v. 30): God shall, in answer to thy prayers, deliver the
   island of the innocent, and have a regard therein to the pureness of
   thy hands, which is necessary to the acceptableness of our prayers, 1
   Tim. ii. 8. But, because we may suppose the innocent not to need
   deliverance (it was guilty Sodom that wanted the benefit of Abraham's
   intercession), I incline to the marginal reading, The innocent shall
   deliver the island, by their advice (Eccl. ix. 14, 15) and by their
   prayers and their interest in heaven, Acts xxvii. 24. Or, He shall
   deliver those that are not innocent, and they are delivered by the
   pureness of thy hands; as it may be read, and most probably. Note, A
   good man is a public good. Sinners fare the better for saints, whether
   they are aware of it or no. If Eliphaz intended hereby (as some think
   he did) to insinuate that Job's prayers were not prevailing, nor his
   hands pure (for then he would have relieved others, much more himself),
   he was afterwards made to see his error, when it appeared that Job had
   a better interest in heaven than he had; for he and his three friends,
   who in this matter were not innocent, were delivered by the pureness of
   Job's hands, ch. xlii. 8.
     __________________________________________________________________

J O B

  CHAP. XXIII.

   This chapter begins Job's reply to Eliphaz. In this reply he takes no
   notice of his friends, either because he saw it was to no purpose or
   because he liked the good counsel Eliphaz gave him in the close of his
   discourse so well that he would make no answer to the peevish
   reflections he began with; but he appeals to God, begs to have his
   cause heard, and doubts not but to make it good, having the testimony
   of his own conscience concerning his integrity. Here seems to be a
   struggle between flesh and spirit, fear and faith, throughout this
   chapter. I. He complains of his calamitous condition, and especially of
   God's withdrawings from him, so that he could not get his appeal heard
   (ver. 2-5), nor discern the meaning of God's dealings with him (ver. 8,
   9), nor gain any hope of relief, ver. 13, 14. This made deep
   impressions of trouble and terror upon him, ver. 15-17. But, II. In the
   midst of these complaints he comforts himself with the assurance of
   God's clemency (ver. 6, 7), and his own integrity, which God himself
   was a witness to, ver. 10-12. Thus was the light of his day like that
   spoken of, Zech. xiv. 6, 7, neither perfectly clear nor perfectly dark,
   but "at evening time it was light."

The Reply of Job to Eliphaz; Job Appeals from Man to God. (b. c. 1520.)

   1 Then Job answered and said,   2 Even to day is my complaint bitter:
   my stroke is heavier than my groaning.   3 Oh that I knew where I might
   find him! that I might come even to his seat!   4 I would order my
   cause before him, and fill my mouth with arguments.   5 I would know
   the words which he would answer me, and understand what he would say
   unto me.   6 Will he plead against me with his great power? No; but he
   would put strength in me.   7 There the righteous might dispute with
   him; so should I be delivered for ever from my judge.

   Job is confident that he has wrong done him by his friends, and
   therefore, ill as he is, he will not give up the cause, nor let them
   have the last word. Here,

   I. He justifies his own resentments of his trouble (v. 2): Even to day,
   I own, my complaint is bitter; for the affliction, the cause of the
   complaint, is so. There are wormwood and gall in the affliction and
   misery; my soul has them still in remembrance and is embittered by
   them, Lam. iii. 19, 20. Even to day is my complaint counted rebellion
   (so some read it); his friends construed the innocent expressions of
   his grief into reflections upon God and his providence, and called them
   rebellion. "But," says he, "I do not complain more than there is cause;
   for my stroke is heavier than my groaning. Even today, after all you
   have said to convince and comfort me, still the pains of my body and
   the wounds of my spirit are such that I have reason enough for my
   complaints, if they were more bitter than they are." We wrong God if
   our groaning be heavier than our stroke, like froward children, who,
   when they cry for nothing, have justly something given them to cry for;
   but we do not wrong ourselves though our stroke be heavier than our
   groaning, for little said is soon amended.

   II. He appeals from the censures of his friends to the just judgment of
   God; and this he thought was an evidence for him that he was not a
   hypocrite, for then he durst not have made such an appeal as this. St
   Paul comforted himself in this, that he that judged him was the Lord,
   and therefore he valued not man's judgment (1 Cor. iv. 3, 4), but he
   was willing to wait till the appointed day of decision came; whereas
   Job is impatient, and passionately wishes to have the judgment-day
   anticipated, and to have his cause tried quickly, as it were, by a
   special commission. The apostle found it necessary to press it much
   upon suffering Christians patiently to expect the Judge's coming, Jam.
   v. 7-9.

   1. He is so sure of the equity of God's tribunal that he longs to
   appear before it (v. 3): O that I knew where I might find him! This may
   properly express the pious breathings of a soul convinced that it has
   by sin lost God and is undone for ever if it recover not its interest
   in his favour. "O that I knew how I might recover his favour! How I
   might come into his covenant and communion with him!" Mic. vi. 6, 7. It
   is the cry of a poor deserted soul. "Saw you him whom my soul loveth? O
   that I knew where I might find him! O that he who has laid open the way
   to himself would direct me into it and lead me in it!" But Job here
   seems to complain too boldly that his friends wronged him and he knew
   not which way to apply himself to God to have justice done him, else he
   would go even to his seat, to demand it. A patient waiting for death
   and judgment is our wisdom and duty, and, if we duly consider things,
   that cannot be without a holy fear and trembling; but a passionate
   wishing for death or judgment, without any such fear and trembling, is
   our sin and folly, and ill becomes us. Do we know what death and
   judgment are, and are we so very ready for them, that we need not time
   to get readier? Woe to those that thus, in a heat, desire the day of
   the Lord, Amos v. 18.

   2. He is so sure of the goodness of his own cause that he longs to be
   opening it at God's bar (v. 4): "I would order my cause before him, and
   set it in a true light. I would produce the evidences of my sincerity
   in a proper method, and would fill my mouth with arguments to prove
   it." We may apply this to the duty of prayer, in which we have boldness
   to enter into the holiest and to come even to the footstool of the
   throne of grace. We have not only liberty of access, but liberty of
   speech. We have leave, (1.) To be particular in our requests, to order
   our cause before God, to speak the whole matter, to lay before him all
   our grievances, in what method we think most proper; we durst not be so
   free with earthly princes as a humble holy soul may be with God. (2.)
   To be importunate in our requests. We are allowed, not only to pray,
   but to plead, not only to ask, but to argue; nay, to fill our mouths
   with arguments, not to move God (he is perfectly apprized of the merits
   of the cause without our showing), but to move ourselves, to excite our
   fervency and encourage our faith in prayer.

   3. He is so sure of a sentence in favour of him that he even longed to
   hear it (v. 5): "I would know the words which he would answer me," that
   is, "I would gladly hear what God will say to this matter in dispute
   between you and me, and will entirely acquiesce in his judgment." This
   becomes us, in all controversies; let the word of God determine them;
   let us know what he answers, and understand what he says. Job knew well
   enough what his friends would answer him; they would condemn him, and
   run him down. "But" (says he) "I would fain know what God would answer
   me; for I am sure his judgment is according to truth, which theirs is
   not. I cannot understand them; they talk so little to the purpose. But
   what he says I should understand and therefore be fully satisfied in."

   III. He comforts himself with the hope that God would deal favourably
   with him in this matter, v. 6, 7. Note, It is of great use to us, in
   every thing wherein we have to do with God, to keep up good thoughts of
   him. He believes, 1. That God would not overpower him, that he would
   not deal with him either by absolute sovereignty or in strict justice,
   not with a high hand, nor with a strong hand: Will he plead against me
   with his great power? No. Job's friends pleaded against him with all
   the power they had; but will God do so? No; his power is all just and
   holy, whatever men's is. Against those that are obstinate in their
   unbelief and impenitency God will plead with his great power; their
   destruction will come from the glory of his power. But with his own
   people, that love him and trust in him, he will deal in tender
   compassion. 2. That, on the contrary, he would empower him to plead his
   own cause before God: "He would put strength in me, to support me and
   bear me up, in maintaining my integrity." Note, The same power that is
   engaged against proud sinners is engaged for humble saints, who prevail
   with God by strength derived from him, as Jacob did, Hos. xii. 3. See
   Ps. lxviii. 35. 3. That the issue would certainly be comfortable, v. 7.
   There, in the court of heaven, when the final sentence is to be given,
   the righteous might dispute with him and come off in his righteousness.
   Now, even the upright are often chastened of the Lord, and they cannot
   dispute against it; integrity itself is no fence either against
   calamity or calumny; but in that day they shall not be condemned with
   the world, though God may afflict by prerogative. Then you shall
   discern between the righteous and the wicked (Mal. iii. 18), so vast
   will be the difference between them in their everlasting state; whereas
   now we can scarcely distinguish them, so little is the difference
   between them as to their outward condition, for all things come alike
   to all. Then, when the final doom is given, "I shall be delivered for
   ever from my Judge," that is, "I shall be saved from the unjust
   censures of my friends and from that divine sentence which is now so
   much a terror to me." Those that are delivered up to God as their owner
   and ruler shall be for ever delivered from him as their judge and
   avenger; and there is no flying from his justice but by flying to his
   mercy.

Mystery of Providence. (b. c. 1520.)

   8 Behold, I go forward, but he is not there; and backward, but I cannot
   perceive him:   9 On the left hand, where he doth work, but I cannot
   behold him: he hideth himself on the right hand, that I cannot see him:
     10 But he knoweth the way that I take: when he hath tried me, I shall
   come forth as gold.   11 My foot hath held his steps, his way have I
   kept, and not declined.   12 Neither have I gone back from the
   commandment of his lips; I have esteemed the words of his mouth more
   than my necessary food.

   Here, I. Job complains that he cannot understand the meaning of God's
   providences concerning him, but is quite at a loss about them (v. 8,
   9): I go forward, but he is not there, &c. Eliphaz had bid him acquaint
   himself with God. "So I would, with all my heart," says Job, "If I knew
   how to get acquainted with him." He had himself a great desire to
   appear before God, and get a hearing of his case, but the Judge was not
   to be found. Look which way he would, he could see no sign of God's
   appearing for him to clear up his innocency. Job, no doubt, believed
   that God is every where present; but three things he seems to complain
   of here:--1. That he could not fix his thoughts, nor form any clear
   judgment of things in his own mind. His mind was so hurried and
   discomposed with his troubles that he was like a man in a fright, or at
   his wits' end, who runs this way and that way, but, being in confusion,
   brings nothing to a head. By reason of the disorder and tumult his
   spirit was in he could not fasten upon that which he knew to be in God,
   and which, if he could but have mixed faith with it and dwelt upon it
   in his thoughts, would have been a support to him. It is the common
   complaint of those who are sick or melancholy that, when they would
   think of that which is good, they can make nothing of it. 2. That he
   could not find out the cause of his troubles, nor the sin which
   provoked God to contend with him. He took a view of his whole
   conversation, turned to every side of it, and could not perceive
   wherein he had sinned more than others, for which he should thus be
   punished more than others; nor could he discern what other end God
   should aim at in afflicting him thus. 3. That he could not foresee what
   would be in the end hereof, whether God would deliver him at all, nor,
   if he did, when or which way. He saw not his signs, nor was there any
   to tell him how long; as the church complains, Ps. lxxiv. 9. He was
   quite at a loss to know what God designed to do with him; and, whatever
   conjecture he advanced, still something or other appeared against it.

   II. He satisfies himself with this, that God himself was a witness to
   his integrity, and therefore did not doubt but the issue would be good.

   1. After Job had almost lost himself in the labyrinth of the divine
   counsels, how contentedly does he sit down, at length, with this
   thought: "Though I know not the way that he takes (for his way is in
   the sea and his path in the great waters, his thoughts and ways are
   infinitely above ours and it would be presumption in us to pretend to
   judge of them), yet he knows the way that I take," v. 10. That is, (1.)
   He is acquainted with it. His friends judged of that which they did not
   know, and therefore charged him with that which he was never guilty of;
   but God, who knew every step he had taken, would not do so, Ps. cxxxix.
   3. Note, It is a great comfort to those who mean honestly that God
   understands their meaning, though men do not, cannot, or will not. (2.)
   He approves of it: "He knows that, however I may sometimes have taken a
   false step, yet I have still taken a good way, have chosen the way of
   truth, and therefore he knows it," that is, he accepts it, and is well
   pleased with it, as he is said to know the way of the righteous, Ps. i.
   6. This comforted the prophet, Jer. xii. 3. Thou hast tried my heart
   towards thee. From this Job infers, When he hath tried me I shall come
   forth as gold. Those that keep the way of the Lord may comfort
   themselves, when they are in affliction, with these three things:--[1.]
   That they are but tried. It is not intended for their hurt, but for
   their honour and benefit; it is the trial of their faith, 1 Pet. i. 7.
   [2.] That, when they are sufficiently tried, they shall come forth out
   of the furnace, and not be left to consume in it as dross or reprobate
   silver. The trial will have an end. God will not contend for ever. [3.]
   That they shall come forth as gold, pure in itself and precious to the
   refiner. They shall come forth as gold approved and improved, found to
   be good and made to be better. Afflictions are to us as we are; those
   that go gold into the furnace will come out no worse.

   2. Now that which encouraged Job to hope that his present troubles
   would thus end well was the testimony of his conscience for him, that
   he had lived a good life in the fear of God.

   (1.) That God's way was the way he walked in (v. 11): "My foot hath
   held his steps," that is, "held to them, adhered closely to them; the
   steps he takes. I have endeavoured to conform myself to his example."
   Good people are followers of God. Or, "I have accommodated myself to
   his providence, and endeavoured to answer all the intentions of that,
   to follow Providence step by step." Or, "His steps are the steps he has
   appointed me to take; the way of religion and serious godliness--that
   way I have kept, and have not declined from it, not only not turned
   back from it by a total apostasy, but not turned aside out of it by any
   wilful transgression." His holding God's steps, and keeping his way,
   intimate that the tempter had used all his arts by fraud and force to
   draw him aside; but, with care and resolution, he had by the grace of
   God hitherto persevered, and those that will do so must hold and keep,
   hold with resolution and keep with watchfulness.

   (2.) That God's word was the rule he walked by, v. 12. He governed
   himself by the commandment of God's lips, and would not go back from
   that, but go forward according to it. Whatever difficulties we may meet
   with in the way of God's commandments, though they lead us through a
   wilderness, yet we must never think of going back, but must press on
   towards the mark. Job kept closely to the law of God in his
   conversation, for both his judgment and his affection led him to it: I
   have esteemed the words of his mouth more than my necessary food; that
   is, he looked upon it as his necessary food; he could as well have
   lived without his daily bread as without the word of God. I have laid
   it up (so the word is), as those that lay up provision for a siege, or
   as Joseph laid up corn before the famine. Eliphaz had told him to lay
   up God's words in his heart, ch. xxii. 22. "I do," says he, "and always
   did, that I might not sin against him, and that, like the good
   householder, I might bring forth for the good of others." Note, The
   word of God is to our souls what our necessary food is to our bodies;
   it sustains the spiritual life and strengthens us for the actions of
   life; it is that which we cannot subsist without, and which nothing
   else can make up the want of: and we ought therefore so to esteem it,
   to take pains for it, hunger after it, feed upon it with delight, and
   nourish our souls with it; and this will be our rejoicing in the day of
   evil, as it was Job's here.

Job's Comfort in His Integrity. (b. c. 1520.)

   13 But he is in one mind, and who can turn him? and what his soul
   desireth, even that he doeth.   14 For he performeth the thing that is
   appointed for me: and many such things are with him.   15 Therefore am
   I troubled at his presence: when I consider, I am afraid of him.   16
   For God maketh my heart soft, and the Almighty troubleth me:   17
   Because I was not cut off before the darkness, neither hath he covered
   the darkness from my face.

   Some make Job to complain here that God dealt unjustly and unfairly
   with him in proceeding to punish him without the least relenting or
   relaxation, though he had such incontestable evidences to produce of
   his innocency. I am loth to think holy Job would charge the holy God
   with iniquity; but his complaint is indeed bitter and peevish, and he
   reasons himself into a sort of patience per force, which he cannot do
   without reflecting upon God as dealing hardly with him, but he must
   bear it because he cannot help it; the worst he says is that God deals
   unaccountably with him.

   I. He lays down good truths, and truths which were capable of a good
   improvement, v. 13, 14. 1. That God's counsels are immutable: He is in
   one mind, and who can turn him? He is one (so some read it) or in one;
   he has no counsellors by whose interest he might be prevailed with to
   alter his purpose: he is one with himself, and never alters his mind,
   never alters his measures. Prayer has prevailed to change God's way and
   his providence, but never was his will or purpose changed; for known
   unto God are all his works. 2. That his power is irresistible: What his
   soul desires or designs even that he does, and nothing can stand in his
   way or put him upon new counsels. Men desire many things which they may
   not do, or cannot do, or dare not do. But God has an incontestable
   sovereignty; his will is so perfectly pure and right that it is highly
   fit he should pursue all its determinations. And he has an
   uncontrollable power. None can stay his hand. Whatever the Lord pleased
   that did he (Ps. cxxxv. 6), and always will, for it is always best. 3.
   That all he does is according to the counsel of his will (v. 14): He
   performs the thing that is appointed for me. Whatever happens to us, it
   is God that performs it (Ps. lvii. 2), and an admirable performance the
   whole will appear to be when the mystery of God shall be finished. He
   performs all that, and that only, which was appointed, and in the
   appointed time and method. This may silence us, for what is appointed
   cannot be altered. But to consider that, when God was appointing us to
   eternal life and glory as our end, he was appointing to this condition,
   this affliction, whatever it is, in our way, this may do more than
   silence us, it may satisfy us that it is all for the best; though what
   he does we know not now, yet we shall know hereafter. 4. That all he
   does is according to the custom of his providence: Many such things are
   with him, that is, He does many things in the course of his providence
   which we can give no account of, but must resolve into his absolute
   sovereignty. Whatever trouble we are in others have been in the like.
   Our case is not singular; the same afflictions are accomplished in our
   brethren, 1 Pet. v. 9. Are we sick or sore, impoverished and stripped?
   Are our children removed by death or our friends unkind? This is what
   God has appointed for us, and many such things are with him. Shall the
   earth be forsaken for us?

   II. He makes but a bad use of these good truths. Had he duly considered
   them, he might have said, "Therefore am I easy and pleased, and well
   reconciled to the way of my God concerning me; therefore will I rejoice
   in hope that my troubles will issue well at last." But he said,
   Therefore am I troubled at his presence, v. 15. Those are indeed of
   troubled spirits who are troubled at the presence of God, as the
   psalmist, who remembered God and was troubled, Ps. lxxvii. 3. See what
   confusion poor Job was now in, for he contradicted himself: just now he
   was troubled for God's absence (v. 8, 9); now he is troubled at his
   presence. When I consider, I am afraid of him. What he now felt made
   him fear worse. There is indeed that which, if we consider it, will
   show that we have cause to be afraid of God--his infinite justice and
   purity, compared with our own sinfulness and vileness; but if, withal,
   we consider his grace in a Redeemer, and our compliance with that
   grace, our fears will vanish and we shall see cause to hope in him. See
   what impressions were made upon him by the wounds of his spirit. 1. He
   was very fearful (v. 16): The Almighty troubled him, and so made his
   heart soft, that is, utterly unable to bear any thing, and afraid of
   every thing that stirred. There is a gracious softness, like that of
   Josiah, whose heart was tender, and trembled at the word of God; but
   this is meant of a grievous softness which apprehends every thing that
   is present to be pressing and every thing future to be threatening. 2.
   He was very fretful, peevish indeed, for he quarrels with God, (1.)
   Because he did not die before his troubles, that he might never have
   seen them (Because I was not cut off before the darkness, v. 17), and
   yet if, in the height of his prosperity, he had received a summons to
   the grave, he would have thought it hard. This may help to reconcile us
   to death, whenever it comes, that we do not know what evil we may be
   taken away from. But when trouble comes it is folly to wish we had not
   lived to see it and it is better to make the best of it. (2.) Because
   he was left to live so long in his troubles, and the darkness was not
   covered from his face by his being hidden in the grave. We should bear
   the darkness better than thus if we would but remember that to the
   upright there sometimes arises a marvellous light in the darkness;
   however, there is reserved for them a more marvellous light after it.
     __________________________________________________________________

J O B

  CHAP. XXIV.

   Job having by his complaints in the foregoing chapter given vent to his
   passion, and thereby gained some ease, breaks them off abruptly, and
   now applies himself to a further discussion of the doctrinal
   controversy between him and his friends concerning the prosperity of
   wicked people. That many live at ease who yet are ungodly and profane,
   and despise all the exercises of devotion, he had shown, ch. xxi. Now
   here he goes further, and shows that many who are mischievous to
   mankind, and live in open defiance to all the laws of justice and
   common honesty, yet thrive and succeed in their unrighteous practices;
   and we do not see them reckoned with in this world. What he had said
   before (ch. xii. 6), "The tabernacles of robbers prosper," he here
   enlarges upon. He lays down his general proposition (ver. 1), that the
   punishment of wicked people is not so visible and apparent as his
   friends supposed, and then proves it by an induction of particulars. I.
   Those that openly do wrong to their poor neighbours are not reckoned
   with, nor the injured righted (ver. 2-12), though the former are very
   barbarous, ver. 21, 22. II. Those that secretly practise mischief often
   go undiscovered and unpunished, ver. 13-17. III. That God punished such
   by secret judgments and reserves them for future judgments (ver. 18-20,
   and 23-25), so that, upon the whole matter, we cannot say that all who
   are in trouble are wicked; for it is certain that all who are in
   prosperity are not righteous.

Outward Prosperity of the Wicked. (b. c. 1520.)

   1 Why, seeing times are not hidden from the Almighty, do they that know
   him not see his days?   2 Some remove the landmarks; they violently
   take away flocks, and feed thereof.   3 They drive away the ass of the
   fatherless, they take the widow's ox for a pledge.   4 They turn the
   needy out of the way: the poor of the earth hide themselves together.
   5 Behold, as wild asses in the desert, go they forth to their work;
   rising betimes for a prey: the wilderness yieldeth food for them and
   for their children.   6 They reap every one his corn in the field: and
   they gather the vintage of the wicked.   7 They cause the naked to
   lodge without clothing, that they have no covering in the cold.   8
   They are wet with the showers of the mountains, and embrace the rock
   for want of a shelter.   9 They pluck the fatherless from the breast,
   and take a pledge of the poor.   10 They cause him to go naked without
   clothing, and they take away the sheaf from the hungry;   11 Which make
   oil within their walls, and tread their winepresses, and suffer thirst.
     12 Men groan from out of the city, and the soul of the wounded crieth
   out: yet God layeth not folly to them.

   Job's friends had been very positive in it that they should soon see
   the fall of wicked people, how much soever they might prosper for a
   while. By no means, says Job; though times are not hidden from the
   Almighty, yet those that know him do not presently see his day, v. 1.
   1. He takes it for granted that times are not hidden from the Almighty;
   past times are not hidden from his judgment (Eccl. iii. 15), present
   times are not hidden from his providence (Matt. x. 29), future times
   are not hidden from his prescience, Acts xv. 18. God governs the world,
   and therefore we may be sure he takes cognizance of it. Bad times are
   not hidden from him, though the bad men that make the times bad say one
   to another, He has forsaken the earth, Ps. xciv. 6, 7. Every man's
   times are in his hand, and under his eye, and therefore it is in his
   power to make the times of wicked men in this world miserable. He
   foresees the time of every man's death, and therefore, if wicked men
   die before they are punished for their wickedness, we cannot say, "They
   escaped him by surprise;" he foresaw it, nay, he ordered it. Before Job
   will enquire into the reasons of the prosperity of wicked men he
   asserts God's omniscience, as one prophet, in a similar case, asserts
   his righteousness (Jer. xii. 1), another his holiness (Hab. i. 13),
   another his goodness to his own people, Ps. lxxiii. 1. General truths
   must be held fast, though we may find it difficult to reconcile them to
   particular events. 2. He yet asserts that those who know him (that is,
   wise and good people who are acquainted with him, and with whom his
   secret is) do not see his day,--the day of his judging for them; this
   was the thing he complained of in his own case (ch. xxiii. 8), that he
   could not see God appearing on his behalf to plead his cause,--the day
   of his judging against open and notorious sinners, that is called his
   day, Ps. xxxvii. 13. We believe that day will come, but we do not see
   it, because it is future, and its presages are secret. 3. Though this
   is a mystery of Providence, yet there is a reason for it, and we shall
   shortly know why the judgment is deferred; even the wisest, and those
   who know God best, do not yet see it. God will exercise their faith and
   patience, and excite their prayers for the coming of his kingdom, for
   which they are to cry day and night to him, Luke xviii. 7.

   For the proof of this, that wicked people prosper, Job specifies two
   sorts of unrighteous ones, whom all the world saw thriving in their
   iniquity:--

   I. Tyrants, and those that do wrong under pretence of law and
   authority. It is a melancholy sight which has often been seen under the
   sun, wickedness in the place of judgment (Eccl. iii. 16), the
   unregarded tears of the oppressed, while on the side of the oppressors
   there was power (Eccl. iv. 1), the violent perverting of justice and
   judgment, Eccl. v. 8. 1. They disseize their neighbours of their real
   estates, which came to them by descent from their ancestors. They
   remove the land-marks, under pretence that they were misplaced (v. 2),
   and so they encroach upon their neighbours' rights and think they
   effectually secure that to their posterity which they have got
   wrongfully, by making that to be an evidence for them which should have
   been an evidence for the rightful owner. This was forbidden by the law
   of Moses (Deut. xix. 14), under a curse, Deut. xxvii. 17. Forging or
   destroying deeds is now a crime equivalent to this. 2. They dispossess
   them of their personal estates, under colour of justice. They violently
   take away flocks, pretending they are forfeited, and feed thereof; as
   the rich man took the poor man's ewe lamb, 2 Sam. xii. 4. If a poor
   fatherless child has but an ass of his own to get a little money with,
   they find some colour or other to take it away, because the owner is
   not able to contest with them. It is all one if a widow has but an ox
   for what little husbandry she has; under pretence of distraining for
   some small debt, or arrears of rent, this ox shall be taken for a
   pledge, though perhaps it is the widow's all. God has taken it among
   the titles of his honour to be a Father of the fatherless and a judge
   of the widows; and therefore those will not be reckoned his friends
   that do not to their utmost protect and help them; but those he will
   certainly reckon with as his enemies that vex and oppress them. 3. They
   take all occasions to offer personal abuses to them, v. 4. They will
   mislead them if they can when they meet them on the high-way, so that
   the poor and needy are forced to hide themselves from them, having no
   other way to secure themselves from them. They love in their hearts to
   banter people, and to make fools of them, and do them a mischief if
   they can, especially to triumph over poor people, whom they turn out of
   the way of getting relief, threaten to punish them as vagabonds, and so
   force them to abscond, and laugh at them when they have done. Some
   understand those barbarous actions (v. 9, 10) to be done by those
   oppressors that pretend law for what they do: They pluck the fatherless
   from the breast; that is, having made poor infants fatherless, they
   make them motherless too; having taken away the father's life, they
   break the mother's heart, and so starve the children and leave them to
   perish. Pharaoh and Herod plucked children from the breast to the
   sword; and we read of children brought forth to the murderers, Hos. ix.
   13. Those are inhuman murderers indeed that can with so much pleasure
   suck innocent blood. They take a pledge of the poor, and so they rob
   the spital; nay, they take the poor themselves for a pledge (as some
   read it), and probably it was under this pretence that they plucked the
   fatherless from the breast, distraining them for slaves, as Neh. v. 5.
   Cruelty to the poor is great wickedness and cries aloud for vengeance.
   Those who show no mercy to such as lie at their mercy shall themselves
   have judgment without mercy. Another instance of their barbarous
   treatment of those they have advantage against is that they take from
   them even their necessary food and raiment; they squeeze them so with
   their extortion that they cause them to go naked without clothing (v.
   10) and so catch their death. And if a poor hungry family has gleaned a
   sheaf of corn, to make a little cake of, that they may eat it and die,
   even that they take away from them, being well pleased to see them
   perish for want, while they themselves are fed to the full. 4. They are
   very oppressive to the labourers they employ in their service. They not
   only give them no wages, though the labourer is worthy of his hire (and
   this is a crying sin, Jam. v. 4), but they will not so much as give
   them meat and drink: Those that carry their sheaves are hungry; so some
   read it (v. 10), and it agrees with v. 11, that those who make oil
   within their walls, and with a great deal of toil labour at the
   wine-presses, yet suffer thirst, which was worse than muzzling the
   mouth of the ox that treads out the corn. Those masters forget that
   they have a Master in heaven who will not allow the necessary supports
   of life to their servants and labourers, not caring whether they can
   live by their labour or no. 5. It is not only among the poor country
   people, but in the cities also, that we see the tears of the oppressed
   (v. 12): Men groan from out of the city, where the rich merchants and
   traders are as cruel with their poor debtors as the landlords in the
   country are with their poor tenants. In cities such cruel actions as
   these are more observed than in obscure corners of the country and the
   wronged have easier access to justice to right themselves; and yet the
   oppressors there fear neither the restraints of the law nor the just
   censures of their neighbours, but the oppressed groan and cry out like
   wounded men, and can no more ease and help themselves, for the
   oppressors are inexorable and deaf to their groans.

   II. He speaks of robbers, and those that do wrong by downright force,
   as the bands of the Sabeans and Chaldeans, which had lately plundered
   him. He does not mention them particularly, lest he should seem partial
   to his own cause, and to judge of men (as we are apt to do) by what
   they are to us; but among the Arabians, the children of the east (Job's
   country), there were those that lived by spoil and rapine, making
   incursions upon their neighbours, and robbing travellers. See how they
   are described here, and what mischief they do, v. 5-8. 1. Their
   character is that they are as wild asses in the desert, untamed,
   untractable, unreasonable, Ishmael's character (Gen. xvi. 12), fierce
   and furious, and under no restraint of law or government, Jer. ii. 23,
   24. They choose the deserts for their dwelling, that they may be
   lawless and unsociable, and that they may have opportunity of doing the
   more mischief. The desert is indeed the fittest place for such wild
   people, ch. xxxix. 6. But no desert can set men out of the reach of
   God's eye and hand. 2. Their trade is to steal, and to make a prey of
   all about them. They have chosen it as their trade; it is their work,
   because there is more to be got by it, and it is got more easily, than
   by an honest calling. They follow it as their trade; they follow it
   closely; they go forth to it as their work, as man goes forth to his
   labour, Ps. civ. 23. They are diligent and take pains at it: They rise
   betimes for a prey. If a traveller be out early, they will be out as
   soon to rob him. They live by it as a man lives by his trade: The
   wilderness (not the grounds there but the roads there) yieldeth food
   for them and for their children; they maintain themselves and their
   families by robbing on the high-way, and bless themselves in it without
   any remorse of compassion or conscience, and with as much security as
   if it were honestly got; as Ephraim, Hos. xii. 7, 8. 3. See the
   mischief they do to the country. They not only rob travellers, but they
   make incursions upon their neighbours, and reap every one his corn in
   the field (v. 6), that is, they enter upon other people's ground, cut
   their corn, and carry it away as freely as if it were their own. Even
   the wicked gather the vintage, and it is their wickedness; or, as we
   read it, They gather the vintage of the wicked, and so one wicked man
   is made a scourge to another. What the wicked got by extortion (which
   is their way of stealing) these robbers get from them in their way of
   stealing; thus oftentimes are the spoilers spoiled, Isa. xxxiii. 1. 4.
   The misery of those that fall into their hands (v. 7, 8): They cause
   the naked, whom they have stripped, not leaving them the clothes to
   their backs, to lodge, in the cold nights, without clothing, so that
   they are wet with the showers of the mountains, and, for want of a
   better shelter, embrace the rock, and are glad of a cave or den in it
   to preserve them from the injuries of the weather. Eliphaz had charged
   Job with such inhumanity as this, concluding that Providence would not
   thus have stripped him if he had not first stripped the naked of their
   clothing, ch. xxii. 6. Job here tells him there were those that were
   really guilty of those crimes with which he was unjustly charged and
   yet prospered and had success in their villanies, the curse they laid
   themselves under working invisibly; and Job thinks it more just to
   argue as he did, from an open notorious course of wickedness inferring
   a secret and future punishment, than to argue as Eliphaz did, who from
   nothing but present trouble inferred a course of past secret iniquity.
   The impunity of these oppressors and spoilers is expressed in one word
   (v. 12): Yet God layeth not folly to them, that is, he does not
   immediately prosecute them with his judgments for these crimes, nor
   make them examples, and so evince their folly to all the world. He that
   gets riches, and not by right, at his end shall be a fool, Jer. xvii.
   11. But while he prospers he passes for a wise man, and God lays not
   folly to him until he saith, Thou fool, this night thy soul shall be
   required of thee, Luke xii. 20.

Present Impunity of Transgressors. (b. c. 1520.)

   13 They are of those that rebel against the light; they know not the
   ways thereof, nor abide in the paths thereof.   14 The murderer rising
   with the light killeth the poor and needy, and in the night is as a
   thief.   15 The eye also of the adulterer waiteth for the twilight,
   saying, No eye shall see me: and disguiseth his face.   16 In the dark
   they dig through houses, which they had marked for themselves in the
   daytime: they know not the light.   17 For the morning is to them even
   as the shadow of death: if one know them, they are in the terrors of
   the shadow of death.

   These verses describe another sort of sinners who therefore go
   unpunished, because they go undiscovered. They rebel against the light,
   v. 13. Some understand it figuratively: they sin against the light of
   nature, the light of God's law, and that of their own consciences; they
   profess to know God, but they rebel against the knowledge they have of
   him, and will not be guided and governed, commanded and controlled, by
   it. Others understand it literally: they have the day-light and choose
   the night as the most advantageous season for their wickedness. Sinful
   works are therefore called works of darkness, because he that does evil
   hates the light (John iii. 20), knows not the ways thereof, that is,
   keeps out of the way of it, or, if he happen to be seen, abides not
   where he thinks he is known. So that he here describes the worst of
   sinners,--those that sin wilfully, and against the convictions of their
   own consciences, whereby they add rebellion to their sin,--those that
   sin deliberately, and with a great deal of plot and contrivance, using
   a thousand arts to conceal their villanies, fondly imagining that, if
   they can but hide them from the eye of men, they are safe, but
   forgetting that there is no darkness or shadow of death in which the
   workers of iniquity can hide themselves from God's eye, ch. xxxiv. 22.
   In this paragraph Job specifies three sorts of sinners that shun the
   light:--1. Murderers, v. 14. They rise with the light, as soon as ever
   the day breaks, to kill the poor travellers that are up early and
   abroad about their business, going to market with a little money or
   goods; and though it is so little that they are really to be called
   poor and needy, who with much ado get a sorry livelihood by their
   marketings, yet, to get it, the murderer will both take his neighbour's
   life and venture his own, will rather play at such small game than not
   play at all; nay, he kills for killing sake, thirsting more for blood
   than for booty. See what care and pains wicked men take to compass
   their wicked designs, and let the sight shame us out of our negligence
   and slothfulness in doing good.


   Ut jugulent homines, surgunt de nocte latrones,

   Tuque ut te serves non expergisceris?--

   Rogues nightly rise to murder men for pelf;

   Will you not rouse you to preserve yourself?

   2. Adulterers. The eyes that are full of adultery (2 Pet. ii. 14), the
   unclean and wanton eyes, wait for the twilight, v. 15. The eye of the
   adulteress did so, Prov. vii. 9. Adultery hides its head for shame. The
   sinners themselves, even the most impudent, do what they can to hide
   their sin: si non caste, tamen caute--if not chastely, yet cautiously;
   and after all the wretched endeavours of the factors for hell to take
   away the reproach of it, it is and ever will be a shame even to speak
   of those things which are done of them in secret, Eph. v. 12. It hides
   its head also for fear, knowing that jealousy is the rage of a husband,
   who will not spare in the day of vengeance, Prov. vi. 24, 25. See what
   pains those take that make provision for the flesh to fulfil the lusts
   of it, pains to compass, and then to conceal, that provision which,
   after all, will be death and hell at last. Less pains would serve to
   mortify and crucify the flesh, which would be life and heaven at last.
   Let the sinner change his heart, and then he needs not disguise his
   face, but may lift it up without spot. 3. House-breakers, v. 16. These
   mark houses in the day-time, mark the avenues of a house, and on which
   side they can most easily force their entrance, and then, in the night,
   dig through them, either to kill, or steal, or commit adultery. The
   night favours the assault, and makes the defence the more difficult;
   for the good man of the house knows not what hour the thief will come
   and therefore is asleep (Luke xii. 39) and he and his lie exposed. For
   this reason our law makes burglary, which is the breaking and entering
   of a dwelling-house in the night time with a felonious intent, to be
   felony without benefit of clergy.

   And, lastly, Job observes (and perhaps observes it as part of the
   present, though secret, punishment of such sinners as these) that they
   are in a continual terror for fear of being discovered (v. 17): The
   morning is to them even as the shadow of death. The light of the day,
   which is welcome to honest people, is a terror to bad people. They
   curse the sun, not as the Moors, because it scorches them, but because
   it discovers them. If one know them, their consciences fly in their
   faces, and they are ready to become their own accusers; for they are in
   the terrors of the shadow of death. Shame came in with sin, and
   everlasting shame is at the end of it. See the misery of sinners--they
   are exposed to continual frights; and yet see their folly--they are
   afraid of coming under the eye of men, but have no dread of God's eye,
   which is always upon them: they are not afraid of doing that which yet
   they are so terribly afraid of being known to do.

Ultimate Ruin of the Wicked. (b. c. 1520.)

   18 He is swift as the waters; their portion is cursed in the earth: he
   beholdeth not the way of the vineyards.   19 Drought and heat consume
   the snow waters: so doth the grave those which have sinned.   20 The
   womb shall forget him; the worm shall feed sweetly on him; he shall be
   no more remembered; and wickedness shall be broken as a tree.   21 He
   evil entreateth the barren that beareth not: and doeth not good to the
   widow.   22 He draweth also the mighty with his power: he riseth up,
   and no man is sure of life.   23 Though it be given him to be in
   safety, whereon he resteth; yet his eyes are upon their ways.   24 They
   are exalted for a little while, but are gone and brought low; they are
   taken out of the way as all other, and cut off as the tops of the ears
   of corn.   25 And if it be not so now, who will make me a liar, and
   make my speech nothing worth?

   Job here, in the conclusion of his discourse,

   I. Gives some further instances of the wickedness of these cruel bloody
   men. 1. Some are pirates and robbers at sea. To this many learned
   interpreters apply those difficult expressions (v. 18), He is swift
   upon the waters. Privateers choose those ships that are the best
   sailors. In these swift ships they cruise from one channel to another,
   to pick up prizes; and this brings them in so much wealth that their
   portion is cursed in the earth, and they behold not the way of the
   vineyards, that is (as bishop Patrick explains it), they despise the
   employment of those who till the ground and plant vineyards as poor and
   unprofitable. But others make this a further description of the conduct
   of those sinners that are afraid of the light: if they be discovered,
   they get away as fast as they can, and choose to lurk, not in the
   vineyards, for fear of being discovered, but in some cursed portion, a
   lonely and desolate place, which nobody looks after. 2. Some are
   abusive to those that are in trouble, and add affliction to the
   afflicted. Barrenness was looked upon as a great reproach, and those
   that fall under that affliction they upbraid with it, as Peninnah did
   Hannah, on purpose to vex them and make them to fret, which is a
   barbarous thing. This is evil entreating the barren that beareth not
   (v. 21), or those that are childless, and so want the arrows others
   have in their quiver, which enable them to deal with their enemy in the
   gate, Ps. cxxvii. 5. They take that advantage against and are
   oppressive to them. As the fatherless, so the childless, are in some
   degree helpless. For the same reason it is a cruel thing to hurt the
   widow, to whom we ought to do good; and not doing good, when it is in
   our power, is doing hurt. 3. There are those who, by inuring themselves
   to cruelty, come at last to be so exceedingly boisterous that they are
   the terror of the mighty in the land of the living (v. 22): "He draws
   the mighty into a snare with his power; even the greatest are not able
   to stand before him when he is in his mad fits: he rises up in his
   passion, and lays about him with so much fury that no man is sure of
   his life; nor can he at the same time be sure of his own, for his hand
   is against every man and every man's hand against him," Gen. xvi. 12.
   One would wonder how any man can take pleasure in making all about him
   afraid of him, yet there are those that do.

   II. He shows that these daring sinners prosper, and are at ease for a
   while, nay, and often end their days in peace, as Ishmael, who, though
   he was a man of such a character as is here given, yet both lived and
   died in the presence of all his brethren, as we are told, Gen. xvi. 12;
   xxv. 18: Of these sinners here it is said, 1. That it is given them to
   be in safety, v. 23. They seem to be under the special protection of
   the divine Providence; and one would wonder how they escape with life
   through so many dangers as they run themselves into. 2. That they rest
   upon this, that is, they rely upon this as sufficient to warrant all
   their violences. Because sentence against their evil works is not
   executed speedily they think that there is no great evil in them, and
   that God is not displeased with them, nor will ever call them to an
   account. Their prosperity is their security. 3. That they are exalted
   for a while. They seem to be the favourites of heaven, and value
   themselves as making the best figure on earth. They are set up in
   honour, set up (as they think) out of the reach of danger, and lifted
   up in the pride of their own spirits. 4. That, at length, they are
   carried out of the world very silently and gently, and without any
   remarkable disgrace or terror. "They go down to the grave as easily as
   snow-water sinks into the dry ground when it is melted by the sun;" so
   bishop Patrick explains v. 19. To the same purport he paraphrases v.
   20, The womb shall forget him, &c. "God sets no such mark of his
   displeasure upon him but that his mother may soon forget him. The hand
   of justice does not hang him on a gibbet for the birds to feed on; but
   he is carried to his grave like other men, to be the sweet food of
   worms. There he lies quietly, and neither he nor his wickedness is any
   more remembered than a tree which is broken to shivers." And v. 24,
   They are taken out of the way as all others, that is, "they are shut up
   in their graves like all other men; nay, they die as easily (without
   those tedious pains which some endure) as an ear of corn is cropped
   with your hand." Compare this with Solomon's observation (Eccl. viii.
   10), I saw the wicked buried, who had come and gone from the place of
   the holy, and they were forgotten.

   III. He foresees their fall however, and that their death, though they
   die in ease and honour, will be their ruin. God's eyes are upon their
   ways, v. 23. Though he keep silence, and seem to connive at them, yet
   he takes notice, and keeps account of all their wickedness, and will
   make it to appear shortly that their most secret sins, which they
   thought no eye should see (v. 15), were under his eye and will be
   called over again. Here is no mention of the punishment of these
   sinners in the other world, but it is intimated in the particular
   notice taken of the consequences of their death. 1. The consumption of
   the body in the grave, though common to all, yet to them is in the
   nature of a punishment for their sin. The grave shall consume those
   that have sinned; that land of darkness will be the lot of those that
   love darkness rather than light. The bodies they pampered shall be a
   feast for worms, which shall feed as sweetly on them as ever they fed
   on the pleasures and gains of their sins. 2. Though they thought to
   make themselves a great name by their wealth, and power, and mighty
   achievements, yet their memorial perished with them, Ps. ix. 6. He that
   made himself so much talked of shall, when he is dead, be no more
   remembered with honour; his name shall rot, Prov. x. 7. Those that
   durst not give him his due character while he lived shall not spare him
   when he is dead; so that the womb that bore him, his own mother, shall
   forget him, that is, shall avoid making mention of him, and shall think
   that the greatest kindness she can do him, since no good can be said of
   him. That honour which is got by sin will soon turn into shame. 3. The
   wickedness they thought to establish in their families shall be broken
   as a tree; all their wicked projects shall be blasted, and all their
   wicked hopes dashed and buried with them. 4. Their pride shall be
   brought down and laid in the dust (v. 24); and, in mercy to the world,
   they shall be taken out of the way, and all their power and prosperity
   shall be cut off. You may seek them, and they shall not be found. Job
   owns that wicked people will be miserable at last, miserable on the
   other side death, but utterly denies what his friends asserted, that
   ordinarily they are miserable in this life.

   IV. He concludes with a bold challenge to all that were present to
   disprove what he had said if they could (v. 25): "If it be not so now,
   as I have declared, and if it do not thence follow that I am unjustly
   condemned and censured, let those that can undertake to prove that my
   discourse is either, 1. False in itself, and then they prove me a liar;
   or, 2. Foreign, and nothing to the purpose, and then they prove my
   speech frivolous and nothing worth." That indeed which is false is
   nothing worth; where there is not truth, how can there be goodness? But
   those that speak the words of truth and soberness need not fear having
   what they say brought to the test, but can cheerfully submit it to a
   fair examination, as Job does here.
     __________________________________________________________________

J O B

  CHAP. XXV.

   Bildad here makes a very short reply to Job's last discourse, as one
   that began to be tired of the cause. He drops the main question
   concerning the prosperity of wicked men, as being unable to answer the
   proofs Job had produced in the foregoing chapter: but, because he
   thought Job had made too bold with the divine majesty in his appeals to
   the divine tribunal (ch. xxiii.), he in a few words shows the infinite
   distance there is between God and man, teaching us, I. To think highly
   and honourably of God, ver. 2, 3, 5. II. To think meanly of ourselves,
   ver. 4, 6. These, however misapplied to Job, are two good lessons for
   us all to learn.

God Exalted and Man Abased. (b. c. 1520.)

   1 Then answered Bildad the Shuhite, and said,   2 Dominion and fear are
   with him, he maketh peace in his high places.   3 Is there any number
   of his armies? and upon whom doth not his light arise?   4 How then can
   man be justified with God? or how can he be clean that is born of a
   woman?   5 Behold even to the moon, and it shineth not; yea, the stars
   are not pure in his sight.   6 How much less man, that is a worm? and
   the son of man, which is a worm?

   Bildad is to be commended here for two things:--1. For speaking no more
   on the subject about which Job and he differed. Perhaps he began to
   think Job was in the right, and then it was justice to say no more
   concerning it, as one that contended for truth, not for victory, and
   therefore, for the finding of truth, would be content to lose the
   victory; or, if he still thought himself in the right, yet he knew when
   he had said enough, and would not wrangle endlessly for the last word.
   Perhaps indeed one reason why he and the rest of them let fall this
   debate was because they perceived that Job and they did not differ so
   much in opinion as they thought: they owned that wicked people might
   prosper a while, and Job owned they would be destroyed at last; how
   little then was the difference! If disputants would understand one
   another better, perhaps they would find themselves nearer one another
   than they imagined. 2. For speaking so well on the matter about which
   Job and he were agreed. If we would all get our hearts filled with
   awful thoughts of God and humble thoughts of ourselves, we should not
   be so apt as we are to fall out about matters of doubtful disputation,
   which are trifling or intricate.

   Two ways Bildad takes here to exalt God and abase man:--

   I. He shows how glorious God is, and thence infers how guilty and
   impure man is before him, v. 2-4. Let us see then,

   1. What great things are here said of God, designed to possess Job with
   a reverence of him, and to check his reflections upon him and upon his
   dealings with him: (1.) God is the sovereign Lord of all, and with him
   is terrible majesty. Dominion and fear are with him, v. 2. He that gave
   being has an incontestable authority to give laws, and can enforce the
   laws he gives. He that made all has a right to dispose of all according
   to his own will, with an absolute sovereignty. Whatever he will do he
   does, and may do; and none can say unto him, What doest thou? or Why
   doest thou so? Dan. iv. 35. His having dominion (or being
   Dominus--Lord) bespeaks him both owner and ruler of all the creatures.
   They are all his, and they are all under his direction and at his
   disposal. Hence it follows that he is to be feared (that is, reverenced
   and obeyed), that he is feared by all that know him (the seraphim cover
   their faces before him), and that, first or last, all will be made to
   fear him. Men's dominion is often despicable, often despised, but God
   is always terrible. (2.) The glorious inhabitants of the upper world
   are all perfectly observant of him and entirely acquiesce in his will:
   He maketh peace in his high places. He enjoys himself in a perfect
   tranquillity. The holy angels never quarrel with him, nor with one
   another, but entirely acquiesce in his will, and unanimously execute it
   without murmuring or disputing. Thus the will of God is done in heaven;
   and thus we pray that it may be done by us and others on earth. The
   sun, moon, and stars, keep their courses, and never clash with one
   another: nay, even in this lower region, which is often disturbed with
   storms and tempests, yet when God pleases he commands peace, by making
   the storm a calm, Ps. cvii. 29; lxv. 7. Observe, The high places are
   his high places; for the heaven, even the heavens, are the Lord's (Ps.
   cxv. 16) in a peculiar manner. Peace is God's work; where it is made it
   is he that makes it, Isa. lvii. 19. In heaven there is perfect peace;
   for there is perfect holiness, and there is God, who is love. (3.) He
   is a God of irresistible power: Is there any number of his armies? v.
   3. The greatness and power of princes are judged of by their armies.
   God is not only himself almighty, but he has numberless numbers of
   armies at his beck and disposal,--standing armies that are never
   disbanded,--regular troops, and well disciplined, that are never to
   seek, never at a loss, that never mutiny,--veteran troops, that have
   been long in his service,--victorious troops, that never failed of
   success nor were ever foiled. All the creatures are his hosts, angels
   especially. He is Lord of all, Lord of hosts. He has numberless armies,
   and yet makes peace. He could make war upon us, but is willing to be at
   peace with us; and even the heavenly hosts were sent to proclaim peace
   on earth and good will towards men, Luke ii. 14. (4.) His providence
   extends itself to all: Upon whom does not his light arise? The light of
   the sun is communicated to all parts of the world, and, take the year
   round, to all equally. See Ps. xix. 6. That is a faint resemblance of
   the universal cognizance and care God takes of the whole creation,
   Matt. v. 45. All are under the light of his knowledge and are naked and
   open before him. All partake of the light of his goodness: it seems
   especially to be meant of that. He is good to all; the earth is full of
   his goodness. He is Deus optimus--God, the best of beings, as well as
   maximus--the greatest: he has power to destroy; but his pleasure is to
   show mercy. All the creatures live upon his bounty.

   2. What low things are here said of man, and very truly and justly (v.
   4): How then can man be justified with God? Or how can he be clean? Man
   is not only mean, but vile, not only earthly, but filthy; he cannot be
   justified, he cannot be clean, (1.) In comparison with God. Man's
   righteousness and holiness, at the best, are nothing to God's, Ps.
   lxxxix. 6. (2.) In debate with God. He that will quarrel with the word
   and providence of God must unavoidably go by the worst. God will be
   justified, and then man will be condemned, Ps. li. 4; Rom. iii. 4.
   There is no error in God's judgment, and therefore there lies no
   exception against it, nor appeal from it. (3.) In the sight of God. If
   God is so great and glorious, how can man, who is guilty and impure,
   appear before him? Note, [1.] Man, by reason of his actual
   transgressions, is obnoxious to God's justice and cannot in himself be
   justified before him: he can neither plead Not guilty, nor plead any
   merit of his own to balance or extenuate his guilt. The scripture has
   concluded all under sin. [2.] Man, by reason of his original
   corruption, as he is born of a woman, is odious to God's holiness, and
   cannot be clean in his sight. God sees his impurity, and it is certain
   that by it he is rendered utterly unfit for communion and fellowship
   with God in grace here and for the vision and fruition of him in glory
   hereafter. We have need therefore to be born again of water and of the
   Holy Ghost, and to be bathed again and again in the blood of Christ,
   that fountain opened.

   II. He shows how dark and defective even the heavenly bodies are in the
   sight of God, and in comparison with him, and thence infers how little,
   and mean, and worthless, man is. 1. The lights of heaven, though
   beauteous creatures, are before God as clods of earth (v. 5): Behold
   even to the moon, walking in brightness, and the stars, those glorious
   lamps of heaven, which the heathen were so charmed with the lustre of
   that they worshipped them--yet, in God's sight, in comparison with him,
   they shine not, they are not pure; they have no glory, by reason of the
   glory which excelleth, as a candle, though it burn, yet does not shine
   when it is set in the clear light of the sun. The glory of God, shining
   in his providences, eclipses the glory of the brightest creatures, Isa.
   xxiv. 23. The moon shall be confounded, and the sun ashamed, when the
   Lord of hosts shall reign in Mount Sion. The heavenly bodies are often
   clouded; we plainly see spots in the moon, and, with the help of
   glasses, may sometimes discern spots upon the sun too: but God sees
   spots in them that we do not see. How durst Job then so confidently
   appeal to God, who would discover that amiss in him which he was not
   aware of in himself? 2. The children of men, though noble creatures,
   are before God but as worms of the earth (v. 6): How much less does man
   shine in honour, how much less is he pure in righteousness that is a
   worm, and the son of man, whoever he be, that is a worm!--a vermin (so
   some), not only mean and despicable, but noxious and detestable; a mite
   (so others), the smallest animal, which cannot be discerned with the
   naked eye, but through a magnifying glass. Such a thing is man. (1.) So
   mean, and little, and inconsiderable, in comparison with God and with
   the holy angels: so worthless and despicable, having his original in
   corruption, and hastening to corruption. What little reason has man to
   be proud, and what great reason to be humble! (2.) So weak and
   impotent, and so easily crushed, and therefore a very unequal match for
   Almighty God. Shall man be such a fool as to contend with his Maker,
   who can tread him to pieces more easily than we can a worm? (3.) So
   sordid and filthy. Man is not pure for he is a worm, hatched in
   putrefaction, and therefore odious to God. Let us therefore wonder at
   God's condescension in taking such worms as we are into covenant and
   communion with himself, especially at the condescension of the Son of
   God, in emptying himself so far as to say, I am a worm, and no man, Ps.
   xxii. 6.
     __________________________________________________________________

J O B

  CHAP. XXVI.

   This is Job's short reply to Bildad's short discourse, in which he is
   so far from contradicting him that he confirms what he had said, and
   out-does him in magnifying God and setting forth his power, to show
   what reason he had still to say, as he did (ch. xiii. 2), "What you
   know, the same do I know also." I. He shows that Bildad's discourse was
   foreign to the matter he was discoursing of--though very true and good,
   yet not to the purpose, ver. 2-4. II. That it was needless to the
   person he was discoursing with; for he knew it, and believed it, and
   could speak of it as well as he and better, and could add to the proofs
   which he had produced of God's power and greatness, which he does in
   the rest of his discourse (ver. 5-13), concluding that, when they had
   both said what they could, all came short of the merit of the subject
   and it was still far from being exhausted, ver. 14.

Job's Reproof of Bildad. (b. c. 1520.)

   1 But Job answered and said,   2 How hast thou helped him that is
   without power? how savest thou the arm that hath no strength?   3 How
   hast thou counselled him that hath no wisdom? and how hast thou
   plentifully declared the thing as it is?   4 To whom hast thou uttered
   words? and whose spirit came from thee?

   One would not have thought that Job, when he was in so much pain and
   misery, could banter his friend as he does here and make himself merry
   with the impertinency of his discourse. Bildad thought that he had made
   a fine speech, that the matter was so weighty, and the language so
   fine, that he had gained the reputation both of an oracle and of an
   orator; but Job peevishly enough shows that his performance was not so
   valuable as he thought it and ridicules him for it. He shows,

   I. That there was no great matter to be found in it (v. 3): How hast
   thou plentifully declared the thing as it is? This is spoken
   ironically, upbraiding Bildad with the good conceit he himself had of
   what he had said. 1. He thought he had spoken very clearly, had
   declared the thing as it is. He was very fond (as we are all apt to be)
   of his own notions, and thought they only were right, and true, and
   intelligible, and all other notions of the thing were false, mistaken,
   and confused; whereas, when we speak of the glory of God, we cannot
   declare the thing as it is, for we see it through a glass darkly, or
   but by reflection, and shall not see him as he is till we come to
   heaven. Here we cannot order our speech concerning him, ch. xxxvii. 19.
   2. He thought he had spoken very fully, though in few words, that he
   had plentifully declared it, and, alas! it was but poorly and scantily
   that he declared it, in comparison with the vast compass and
   copiousness of the subject.

   II. That there was no great use to be made of it. Cui bono--What good
   hast thou done by all that thou hast said? How hast thou, with all this
   mighty flourish, helped him that is without power? v. 2. How hast thou,
   with thy grave dictates, counselled him that has no wisdom? v. 3. Job
   would convince him, 1. That he had done God no service by it, nor made
   him in the least beholden to him. It is indeed our duty, and will be
   our honour, to speak on God's behalf; but we must not think that he
   needs our service, or is indebted to us for it, nor will he accept it
   if it come from a spirit of contention and contradiction, and not from
   a sincere regard to God's glory. 2. That he had done his cause no
   service by it. He thought his friends were mightily beholden to him for
   helping them, at a dead lift, to make their part good against Job, when
   they were quite at a loss, and had no strength, no wisdom. Even weak
   disputants, when warm, are apt to think truth more beholden to them
   than it really is. 3. That he had done him no service by it. He
   pretended to convince, instruct, and comfort, Job; but, alas! what he
   had said was so little to the purpose that it would not avail to
   rectify any mistakes, nor to assist him either in bearing his
   afflictions or in getting good by them: "To whom has thou uttered
   words? v. 4. Was it to me that thou didst direct thy discourse? And
   dost thou take me for such a child as to need these instructions? Or
   dost thou think them proper for one in my condition?" Every thing that
   is true and good is not suitable and seasonable. To one that was
   humbled, and broken, and grieved in spirit, as Job was, he ought to
   have preached of the grace and mercy of God, rather than of his
   greatness and majesty, to have laid before him the consolations rather
   than the terrors of the Almighty. Christ knows how to speak what is
   proper for the weary (Isa. l. 4), and his ministers should learn
   rightly to divide the word of truth, and not make those sad whom God
   would not have made sad, as Bildad did; and therefore Job asks him,
   Whose spirit came from thee? that is, "What troubled soul would ever be
   revived, and relieved, and brought to itself, by such discourses as
   these?" Thus are we often disappointed in our expectations from our
   friends who should comfort us, but the Comforter, who is the Holy
   Ghost, never mistakes in his operations nor misses of his end.

The Wisdom and Power of God. (b. c. 1520.)

   5 Dead things are formed from under the waters, and the inhabitants
   thereof.   6 Hell is naked before him, and destruction hath no
   covering.   7 He stretcheth out the north over the empty place, and
   hangeth the earth upon nothing.   8 He bindeth up the waters in his
   thick clouds; and the cloud is not rent under them.   9 He holdeth back
   the face of his throne, and spreadeth his cloud upon it.   10 He hath
   compassed the waters with bounds, until the day and night come to an
   end.   11 The pillars of heaven tremble and are astonished at his
   reproof.   12 He divideth the sea with his power, and by his
   understanding he smiteth through the proud.   13 By his spirit he hath
   garnished the heavens; his hand hath formed the crooked serpent.   14
   Lo, these are parts of his ways: but how little a portion is heard of
   him? but the thunder of his power who can understand?

   The truth received a great deal of light from the dispute between Job
   and his friends concerning those points about which they differed; but
   now they are upon a subject in which they were all agreed, the infinite
   glory and power of God. How does truth triumph, and how brightly does
   it shine, when there appears no other strife between the contenders
   than which shall speak most highly and honourably of God and be most
   copious in showing forth his praise! It were well if all disputes about
   matters of religion might end thus, in glorifying God as Lord of all,
   and our Lord, with one mind and one mouth (Rom. xv. 6); for to that we
   have all attained, in that we are all agreed.

   I. Many illustrious instances are here given of the wisdom and power of
   God in the creation and preservation of the world.

   1. If we look about us, to the earth and waters here below, we shall
   see striking instances of omnipotence, which we may gather out of these
   verses. (1.) He hangs the earth upon nothing, v. 7. The vast
   terraqueous globe neither rests upon any pillars nor hangs upon any
   axle-tree, and yet, by the almighty power of God, is firmly fixed in
   its place, poised with its own weight. The art of man could not hang a
   feather upon nothing, yet the divine wisdom hangs the whole earth so.
   It is ponderibus librata suis--poised by its own weight, so says the
   poet; it is upheld by the word of God's power, so says the apostle.
   What is hung upon nothing may serve us to set our feet on, and bear the
   weight of our bodies, but it will never serve us to set our hearts on,
   nor bear the weight of our souls. (2.) He sets bounds to the waters of
   the sea, and compasses them in (v. 10), that they may not return to
   cover the earth; and these bounds shall continue unmoved, unshaken,
   unworn, till the day and night come to an end, when time shall be no
   more. Herein appears the dominion which Providence has over the raging
   waters of the sea, and so it is an instance of his power, Jer. v. 22.
   We see too the care which Providence takes of the poor sinful
   inhabitants of the earth, who, though obnoxious to his justice and
   lying at his mercy, are thus preserved from being overwhelmed, as they
   were once by the waters of a flood, and will continue to be so, because
   they are reserved unto fire. (3.) He forms dead things under the
   waters. Rephaim-giants, are formed under the waters, that is, vast
   creatures, of prodigious bulk, as whales, giant-like creatures, among
   the innumerable inhabitants of the water. So bishop Patrick. (4.) By
   mighty storms and tempests he shakes the mountains, which are here
   called the pillars of heaven (v. 11), and even divides the sea, and
   smites through its proud waves, v. 12. At the presence of the Lord the
   sea flies and the mountains skip, Ps. cxiv. 3, 4. See Hab. iii. 6, &c.
   A storm furrows the waters, and does, as it were, divide them; and then
   a calm smites through the waves, and lays them flat again. See Ps.
   lxxxix. 9, 10. Those who think Job lived at, or after, the time of
   Moses, apply this to the dividing of the Red Sea before the children of
   Israel, and the drowning of the Egyptians in it. By his understanding
   he smiteth through Rahab; so the word is, and Rahab is often put for
   Egypt; as Ps. lxxxvii. 4; Isa. li. 9.

   2. If we consider hell beneath, though it is out of our sight, yet we
   may conceive the instances of God's power there. By hell and
   destruction (v. 6) we may understand the grave, and those who are
   buried in it, that they are under the eye of God, though laid out of
   our sight, which may strengthen our belief of the resurrection of the
   dead. God knows where to find, and whence to fetch, all the scattered
   atoms of the consumed body. We may also consider them as referring to
   the place of the damned, where the separate souls of the wicked are in
   misery and torment. That is hell and destruction, which are said to be
   before the Lord (Prov. xv. 11), and here to be naked before him, to
   which it is probable there is an allusion, Rev. xiv. 10, where sinners
   are to be tormented in the presence of the holy angels (who attended
   the Shechinah) and in the presence of the Lamb. And this may give light
   to v. 5, which some ancient versions read thus (and I think more
   agreeably to the signification of the word Rephaim): Behold, the giants
   groan under the waters, and those that dwell with them; and then
   follows, Hell is naked before him, typified by the drowning of the
   giants of the old world; so the learned Mr. Joseph Mede understands it,
   and with it illustrates Prov. xxi. 16, where hell is called the
   congregation of the dead; and it is the same word which is here used,
   and which he would there have rendered the congregation of the giants,
   in allusion to the drowning of the sinners of the old world. And is
   there any thing in which the majesty of God appears more dreadful than
   in the eternal ruin of the ungodly and the groans of the inhabitants of
   the land of darkness? Those that will not with angels fear and worship
   shall for ever with devils fear and tremble; and God therein will be
   glorified.

   3. If we look up to heaven above, we shall see instances of God's
   sovereignty and power. (1.) He stretches out the north over the empty
   place, v. 7. So he did at first, when he stretched out the heavens like
   a curtain (Ps. civ. 2); and he still continues to keep them stretched
   out, and will do so till the general conflagration, when they shall be
   rolled together as a scroll, Rev. vi. 14. He mentions the north because
   his country (as ours) lay in the northern hemisphere; and the air is
   the empty place over which it is stretched out. See Ps. lxxxix. 12.
   What an empty place is this world in comparison with the other! (2.) He
   keeps the waters that are said to be above the firmament from pouring
   down upon the earth, as once they did (v. 8): He binds up the waters in
   his thick clouds, as if they were tied closely in a bag, till there is
   occasion to use them; and, notwithstanding the vast weight of water so
   raised and laid up, yet the cloud is not rent under them, for then they
   would burst and pour out as a spout; but they do, as it were, distil
   through the cloud, and so come drop by drop, in mercy to the earth, in
   small rain, or great rain, as he pleases. (3.) He conceals the glory of
   the upper world, the dazzling lustre of which we poor mortals could not
   bear (v. 9): He holds back the face of his throne, that light in which
   he dwells, and spreads a cloud upon it, through which he judges, ch.
   xxii. 13. God will have us to live by faith, not by sense; for this is
   agreeable to a state of probation. It were not a fair trial if the face
   of God's throne were visible now as it will be in the great day.


   Lest his high throne, above expression bright,

   With deadly glory should oppress our sight,

   To break the dazzling force he draws a screen

   Of sable shades, and spreads his clouds between.

   Sir R. Blackmore.

   (4.) The bright ornaments of heaven are the work of his hands (v. 13):
   By his Spirit, the eternal Spirit that moved upon the face of the
   waters, the breath of his mouth (Ps. xxxiii. 6), he has garnished the
   heavens, not only made them, but beautified them, has curiously
   bespangled them with stars by night and painted them with the light of
   the sun by day. God, having made man to look upward (Os homini sublime
   dedit--To man he gave an erect countenance), has therefore garnished
   the heavens, to invite him to look upward, that, by pleasing his eye
   with the dazzling light of the sun and the sparkling light of the
   stars, their number, order, and various magnitudes, which, as so many
   golden studs, beautify the canopy drawn over our heads, he may be led
   to admire the great Creator, the Father and fountain of lights, and to
   say, "If the pavement be so richly inlaid, what must the palace be! If
   the visible heavens be so glorious, what are those that are out of
   sight!" From the beauteous garniture of the ante-chamber we may infer
   the precious furniture of the presence-chamber. If stars be so bright,
   what are angels! What is meant here by the crooked serpent which his
   hands have formed is not certain. Some make it part of the garnishing
   of the heavens, the milky-way, say some; some particular constellation,
   so called, say others. It is the same word that is used for leviathan
   (Isa. xxvii. 1), and probably may be meant of the whale or crocodile,
   in which appears much of the power of the Creator; and why may not Job
   conclude with that inference, when God himself does so? ch. xli.

   II. He concludes, at last, with an awful et cætera (v. 14): Lo, these
   are parts of his ways, the out-goings of his wisdom and power, the ways
   in which he walks and by which he makes himself known to the children
   of men. Here, 1. He acknowledges, with adoration, the discoveries that
   were made of God. These things which he himself had said, and which
   Bildad had said, are his ways, and this is heard of him; this is
   something of God. But, 2. He admires the depth of that which is
   undiscovered. This that we have said is but part of his ways, a small
   part. What we know of God is nothing in comparison with what is in God
   and what God is. After all the discoveries which God has made to us,
   and all the enquiries we have made after God, still we are much in the
   dark concerning him, and must conclude, Lo, these are but parts of his
   ways. Something we hear of him by his works and by his word; but, alas!
   how little a portion is heard of him? heard by us, heard from us! We
   know but in part; we prophesy but in part. When we have said all we
   can, concerning God, we must even do as St. Paul does (Rom. xi. 33);
   despairing to find the bottom, we must sit down at the brink, and adore
   the depth: O the depth of the wisdom and knowledge of God! It is but a
   little portion that we hear and know of God in our present state. He is
   infinite and incomprehensible; our understandings and capacities are
   weak and shallow, and the full discoveries of the divine glory are
   reserved for the future state. Even the thunder of his power (that is,
   his powerful thunder), one of the lowest of his ways here in our own
   region, we cannot understand. See ch. xxxvii. 4, 5. Much less can we
   understand the utmost force and extent of his power, the terrible
   efforts and operations of it, and particularly the power of his anger,
   Ps. xc. 11. God is great, and we know him not.
     __________________________________________________________________

J O B

  CHAP. XXVII.

   Job had sometimes complained of his friends that they were so eager in
   disputing that they would scarcely let him put in a word: "Suffer me
   that I may speak;" and, "O that you would hold your peace!" But now, it
   seems, they were out of breath, and left him room to say what he would.
   Either they were themselves convinced that Job was in the right or they
   despaired of convincing him that he was in the wrong; and therefore
   they threw away their weapons and gave up the cause. Job was too hard
   for them, and forced them to quit the field; for great is the truth and
   will prevail. What Job had said (ch. xxvi.) was a sufficient answer to
   Bildad's discourse; and now Job paused awhile, to see whether Zophar
   would take his turn again; but, he declining it, Job himself went on,
   and, without any interruption or vexation given him, said all he
   desired to say in this matter. I. He begins with a solemn protestation
   of his integrity and of his resolution to hold it fast, ver. 2-6. II.
   He expresses the dread he had of that hypocrisy which they charged him
   with, ver. 7-10. III. He shows the miserable end of wicked people,
   notwithstanding their long prosperity, and the curse that attends them
   and is entailed upon their families, ver. 11-23.

Job's Protestation of His Sincerity. (b. c. 1520.)

   1 Moreover Job continued his parable, and said,   2 As God liveth, who
   hath taken away my judgment; and the Almighty, who hath vexed my soul;
     3 All the while my breath is in me, and the spirit of God is in my
   nostrils;   4 My lips shall not speak wickedness, nor my tongue utter
   deceit.   5 God forbid that I should justify you: till I die I will not
   remove mine integrity from me.   6 My righteousness I hold fast, and
   will not let it go: my heart shall not reproach me so long as I live.

   Job's discourse here is called a parable (mashal), the title of
   Solomon's proverbs, because it was grave and weighty, and very
   instructive, and he spoke as one having authority. It comes from a word
   that signifies to rule, or have dominion; and some think it intimates
   that Job now triumphed over his opponents, and spoke as one that had
   baffled them. We say of an excellent preacher that he knows how
   dominari in concionibus--to command his hearers. Job did so here. A
   long strife there had been between Job and his friends; they seemed
   disposed to have the matter compromised; and therefore, since an oath
   for confirmation is an end of strife (Heb. vi. 16), Job here backs all
   he had said in maintenance of his own integrity with a solemn oath, to
   silence contradiction, and take the blame entirely upon himself if he
   prevaricated. Observe,

   I. The form of his oath (v. 2): As God liveth, who hath taken away my
   judgment. Here, 1. He speaks highly of God, in calling him the living
   God (which means everliving, the eternal God, that has life in himself)
   and in appealing to him as the sole and sovereign Judge. We can swear
   by no greater, and it is an affront to him to swear by any other. 2.
   Yet he speaks hardly of him, and unbecomingly, in saying that he had
   taken away his judgment (that is, refused to do him justice in this
   controversy and to appear in defence of him), and that by continuing
   his troubles, on which his friends grounded their censures of him, he
   had taken from him the opportunity he hoped ere now to have of clearing
   himself. Elihu reproved him for this word (ch. xxxiv. 5); for God is
   righteous in all his ways, and takes away no man's judgment. But see
   how apt we are to despair of favour if it be not shown us immediately,
   so poor-spirited are we and so soon weary of waiting God's time. He
   also charges it upon God that he had vexed his soul, had not only not
   appeared for him, but had appeared against him, and, by laying such
   grievous afflictions upon him had quite embittered his life to him and
   all the comforts of it. We, by our impatience, vex our own souls and
   then complain of God that he has vexed them. Yet see Job's confidence
   in the goodness both of his cause and of his God, that though God
   seemed to be angry with him, and to act against him for the present,
   yet he could cheerfully commit his cause to him.

   II. The matter of his oath, v. 3, 4. 1. That he would not speak
   wickedness, nor utter deceit--that, in general, he would never allow
   himself in the way of lying, that, as in this debate he had all along
   spoken as he thought, so he would never wrong his conscience by
   speaking otherwise; he would never maintain any doctrine, nor assert
   any matter of fact, but what he believed to be true; nor would he deny
   the truth, how much soever it might make against him: and, whereas his
   friends charged him with being a hypocrite, he was ready to answer,
   upon oath, to all their interrogatories, if called to do so. On the one
   hand he would not, for all the world, deny the charge if he knew
   himself guilty, but would declare the truth, the whole truth, and
   nothing but the truth, and take to himself the shame of his hypocrisy.
   On the other hand, since he was conscious to himself of his integrity,
   and that he was not such a man as his friends represented him, he would
   never betray his integrity, nor charge himself with that which he was
   innocent of. He would not be brought, no, not by the rack of their
   unjust censures, falsely to accuse himself. If we must not bear false
   witness against our neighbour, then not against ourselves. 2. That he
   would adhere to this resolution as long as he lived (v. 3): All the
   while my breath is in me. Our resolutions against sin should be thus
   constant, resolutions for life. In things doubtful and indifferent, it
   is not safe to be thus peremptory. We know not what reason we may see
   to change our mind: God may reveal to us that which we now are not
   aware of. But in so plain a thing as this we cannot be too positive
   that we will never speak wickedness. Something of a reason for his
   resolution is here implied--that our breath will not be always in us.
   We must shortly breathe our last, and therefore, while our breath is in
   us, we must never breathe wickedness and deceit, nor allow ourselves to
   say or do any thing which will make against us when our breath shall
   depart. The breath in us is called the spirit of God, because he
   breathed it into us; and this is another reason why we must not speak
   wickedness. It is God that gives us life and breath, and therefore,
   while we have breath, we must praise him.

   III. The explication of his oath (v. 5, 6): "God forbid that I should
   justify you in your uncharitable censures of me, by owning myself a
   hypocrite: no, until I die I will not remove my integrity from me; my
   righteousness I hold fast, and will not let it go." 1. He would always
   be an honest man, would hold fast his integrity, and not curse God, as
   Satan, by his wife, urged him to do, ch. ii. 9. Job here thinks of
   dying, and of getting ready for death, and therefore resolves never to
   part with his religion, though he had lost all he had in the world.
   Note, The best preparative for death is perseverance to death in our
   integrity. "Until I die," that is, "though I die by this affliction, I
   will not thereby be put out of conceit with my God and my religion.
   Though he slay me, yet will I trust in him." 2. He would always stand
   to it that he was an honest man; he would not remove, he would not part
   with, the conscience, and comfort, and credit of his integrity; he was
   resolved to defend it to the last. "God knows, and my own heart knows,
   that I always meant well, and did not allow myself in the omission of
   any known duty or the commission of any known sin. This is my
   rejoicing, and no man shall rob me of it; I will never lie against my
   right." It has often been the lot of upright men to be censured and
   condemned as hypocrites; but it well becomes them to bear up boldly
   against such censures, and not to be discouraged by them nor think the
   worse of themselves for them; as the apostle (Heb. xiii. 18): We have a
   good conscience in all things, willing to live honestly.


   Hic murus aheneus esto, nil conscire sibi.

   Be this thy brazen bulwark of defence,

   Still to preserve thy conscious innocence.

   Job complained much of the reproaches of his friends; but (says he) my
   heart shall not reproach me, that is, "I will never give my heart cause
   to reproach me, but will keep a conscience void of offence; and, while
   I do so, I will not give my heart leave to reproach me." Who shall lay
   any thing to the charge of God's elect? It is God that justifies. To
   resolve that our hearts shall not reproach us when we give them cause
   to do so is to affront God, whose deputy conscience is, and to wrong
   ourselves; for it is a good thing, when a man has sinned, to have a
   heart within him to smite him for it, 2 Sam. xxiv. 10. But to resolve
   that our hearts shall not reproach us while we still hold fast our
   integrity is to baffle the designs of the evil spirit (who tempts good
   Christians to question their adoption, If thou be the Son of God) and
   to concur with the operations of the good Spirit, who witnesses to
   their adoption.

Condition of Hypocrites. (b. c. 1520.)

   7 Let mine enemy be as the wicked, and he that riseth up against me as
   the unrighteous.   8 For what is the hope of the hypocrite, though he
   hath gained, when God taketh away his soul?   9 Will God hear his cry
   when trouble cometh upon him?   10 Will he delight himself in the
   Almighty? will he always call upon God?

   Job having solemnly protested the satisfaction he had in his integrity,
   for the further clearing of himself, here expresses the dread he had of
   being found a hypocrite.

   I. He tells us how he startled at the thought of it, for he looked upon
   the condition of a hypocrite and a wicked man to be certainly the most
   miserable condition that any man could be in (v. 7): Let my enemy be as
   the wicked, a proverbial expression, like that (Dan. iv. 19), The dream
   be to those that hate thee. Job was so far from indulging himself in
   any wicked way, and flattering himself in it, that, if he might have
   leave to wish the greatest evil he could think of to the worst enemy he
   had in the world, he would wish him the portion of a wicked man,
   knowing that worse he could not wish him. Not that we may lawfully wish
   any man to be wicked, or that any man who is not wicked should be
   treated as wicked; but we should all choose to be in the condition of a
   beggar, an out-law, a galley-slave, any thing, rather that in the
   condition of the wicked, though in ever so much pomp and outward
   prosperity.

   II. He gives us the reasons of it.

   1. Because the hypocrite's hopes will not be crowned (v. 8): For what
   is the hope of the hypocrite? Bildad had condemned it (ch. viii. 13,
   14), and Zophar (ch. xi. 20), and Job here concurs with them, and reads
   the death of the hypocrite's hope with as much assurance as they had
   done; and this fitly comes in as a reason why he would not remove his
   integrity, but still hold it fast. Note, The consideration of the
   miserable condition of wicked people, and especially hypocrites, should
   engage us to be upright (for we are undone, for ever undone, if we be
   not) and also to get the comfortable evidence of our uprightness; for
   how can we be easy if the great concern lie at uncertainties? Job's
   friends would persuade him that all his hope was but the hope of the
   hypocrite, ch. iv. 6. "Nay," says he, "I would not, for all the world,
   be so foolish as to build upon such a rotten foundation; for what is
   the hope of the hypocrite?" See here, (1.) The hypocrite deceived. He
   has gained, and he has hope; this is his bright side. It is allowed
   that he has gained by his hypocrisy, has gained the praise and applause
   of men and the wealth of this world. Jehu gained a kingdom by his
   hypocrisy and the Pharisees many a widow's house. Upon this gain he
   builds his hope, such as it is. He hopes he is in good circumstances
   for another world, because he finds he is so for this, and he blesses
   himself in his own way. (2.) The hypocrite undeceived. He will at last
   see himself wretchedly cheated; for, [1.] God shall take away his soul,
   sorely against his will. Luke xii. 20, Thy soul shall be required of
   thee. God, as the Judge, takes it away to be tried and determined to
   its everlasting state. He shall then fall into the hands of the living
   God, to be dealt with immediately. [2.] What will his hope be then? It
   will be vanity and a lie; it will stand him in no stead. The wealth of
   this world, which he hoped in, he must leave behind him, Ps. xlix. 17.
   The happiness of the other world, which he hoped for, he will certainly
   miss of. He hoped to go to heaven, but he will be shamefully
   disappointed; he will plead his external profession, privileges, and
   performances, but all his pleas will be overruled as frivolous: Depart
   from me, I know you not. So that, upon the whole, it is certain that a
   formal hypocrite, with all his gains and all his hopes, will be
   miserable in a dying hour.

   2. Because the hypocrite's prayer will not be heard (v. 9): Will God
   hear his cry when trouble comes upon him? No, he will not; it cannot be
   expected he should. If true repentance come upon him, God will hear his
   cry and accept him (Isa. i. 18); but, if he continue impenitent and
   unchanged, let him not think to find favour with God. Observe, (1.)
   Trouble will come upon him, certainly it will. Troubles in the world
   often surprise those that are most secure of an uninterrupted
   prosperity. However, death will come, and trouble with it, when he must
   leave the world and all his delights in it. The judgment of the great
   day will come; fearfulness will surprise the hypocrites, Isa. xxxiii.
   14. (2.) Then he will cry to God, will pray, and pray earnestly. Those
   who in prosperity slighted God, either prayed not at all or were cold
   and careless in prayer, when trouble comes will make their application
   to him and cry as men in earnest. But, (3.) Will God hear him then? In
   the troubles of this life, God has told us that he will not hear the
   prayers of those who regard iniquity in their hearts (Ps. lxvi. 19) and
   set up their idols there (Ezek. xiv. 4), nor of those who turn away
   their ear from hearing the law, Prov. xxviii. 9. Get you to the gods
   whom you have served, Judg. x. 14. In the judgment to come, it is
   certain, God will not hear the cry of those who lived and died in their
   hypocrisy. Their doleful lamentations will all be unpitied. I will
   laugh at your calamity. Their importunate petitions will all be thrown
   out and their pleas rejected. Inflexible justice cannot be biassed, nor
   the irreversible sentence revoked. See Matt. vii. 22, 23; Luke xiii.
   26, and the case of the foolish virgins, Matt. xxv. 11.

   3. Because the hypocrite's religion is neither comfortable nor constant
   (v. 10): Will he delight himself in the Almighty? No, not at any time
   (for his delight is in the profits of the world and the pleasures of
   the flesh, more than in God), especially not in the time of trouble.
   Will he always call upon God? No, in prosperity he will not call upon
   God, but slight him; in adversity he will not call upon God but curse
   him; he is weary of his religion when he gets nothing by it, or is in
   danger of losing. Note, (1.) Those are hypocrites who, though they
   profess religion, neither take pleasure in it nor persevere in it, who
   reckon their religion a task and a drudgery, a weariness, and snuff at
   it, who make use of it only to serve a turn, and lay it aside when the
   turn is served, who will call upon God while it is in fashion, or while
   the pang of devotion lasts, but leave it off when they fall into other
   company, or when the hot fit is over. (2.) The reason why hypocrites do
   not persevere in religion is because they have no pleasure in it. Those
   that do not delight in the Almighty will not always call upon him. The
   more comfort we find in our religion the more closely we shall cleave
   to it. Those who have no delight in God are easily inveigled by the
   pleasures of sense, and so drawn away from their religion; and they are
   easily run down by the crosses of this life, and so driven away from
   their religion, and will not always call upon God.

Heritage of the Wicked. (b. c. 1520.)

   11 I will teach you by the hand of God: that which is with the Almighty
   will I not conceal.   12 Behold, all ye yourselves have seen it; why
   then are ye thus altogether vain?   13 This is the portion of a wicked
   man with God, and the heritage of oppressors, which they shall receive
   of the Almighty.   14 If his children be multiplied, it is for the
   sword: and his offspring shall not be satisfied with bread.   15 Those
   that remain of him shall be buried in death: and his widows shall not
   weep.   16 Though he heap up silver as the dust, and prepare raiment as
   the clay;   17 He may prepare it, but the just shall put it on, and the
   innocent shall divide the silver.   18 He buildeth his house as a moth,
   and as a booth that the keeper maketh.   19 The rich man shall lie
   down, but he shall not be gathered: he openeth his eyes, and he is not.
     20 Terrors take hold on him as waters, a tempest stealeth him away in
   the night.   21 The east wind carrieth him away, and he departeth: and
   as a storm hurleth him out of his place.   22 For God shall cast upon
   him, and not spare: he would fain flee out of his hand.   23 Men shall
   clap their hands at him, and shall hiss him out of his place.

   Job's friends had seen a great deal of the misery and destruction that
   attend wicked people, especially oppressors; and Job, while the heat of
   disputation lasted, had said as much, and with as much assurance, of
   their prosperity; but now that the heat of the battle was nearly over
   he was willing to own how far he agreed with them, and where the
   difference between his opinion and theirs lay. 1. He agreed with them
   that wicked people are miserable people, that God will surely reckon
   with cruel oppressors, and one time or other, one way or other, his
   justice will make reprisals upon them for all the affronts they have
   put upon God and all the wrongs they have done to their neighbours.
   This truth is abundantly confirmed by the entire concurrence even of
   these angry disputants in it. But, 2. In this they differed--they held
   that these deserved judgments are presently and visibly brought upon
   wicked oppressors, that they travail with pain all their days, that in
   prosperity the destroyer comes upon them, that they shall not be rich,
   nor their branch green, and that their destruction shall be
   accomplished before their time (so Eliphaz, ch. xv. 20, 21, 29, 32),
   that the steps of their strength shall be straitened, that terrors
   shall make them afraid on every side (so Bildad, ch. xviii. 7, 11),
   that he himself shall vomit up his riches, and that in the fulness of
   his sufficiency he shall be in straits, so Zophar, ch. xx. 15, 22. Now
   Job held that, in many cases, judgments do not fall upon them quickly,
   but are deferred for some time. That vengeance strikes slowly he had
   already shown (ch. xxi. and xxiv.); now he comes to show that it
   strikes surely and severely, and that reprieves are no pardons.

   I. Job here undertakes to set this matter in a true light (v. 11, 12):
   I will teach you. We must not disdain to learn even from those who are
   sick and poor, yea, and peevish too, if they deliver what is true and
   good. Observe, 1. What he would teach them: "That which is with the
   Almighty," that is, "the counsels and purposes of God concerning wicked
   people, which are hidden with him, and which you cannot hastily judge
   of; and the usual methods of his providence concerning them." This,
   says Job, will I not conceal. What God has not concealed from us we
   must not conceal from those we are concerned to teach. Things revealed
   belong to us and our children. 2. How he would teach them: By the hand
   of God, that is, by his strength and assistance. Those who undertake to
   teach others must look to the hand of God to direct them, to open their
   ear (Isa. l. 4), and to open their lips. Those whom God teaches with a
   strong hand are best able to teach others, Isa. viii. 11. 3. What
   reason they had to learn those things which he was about to teach them
   (v. 12), that it was confirmed by their own observation--You yourselves
   have seen it (but what we have heard, and seen and known, we have need
   to be taught, that we may be perfect in our lesson), and that it would
   set them to rights in their judgment concerning him--"Why then are you
   thus altogether vain, to condemn me for a wicked man because I am
   afflicted?" Truth, rightly understood and applied, would cure us of
   that vanity of mind which arises from our mistakes. That particularly
   which he offers now to lay before them is the portion of a wicked man
   with God, particularly of oppressors, v. 13. Compare ch. xx. 29. Their
   portion in the world may be wealth and preferment, but their portion
   with God is ruin and misery. They are above the control of any earthly
   power, it may be, but the Almighty can deal with them.

   II. He does it, by showing that wicked people may, in some instances,
   prosper, but that ruin follows them in those very instances; and that
   is their portion, that is their heritage, that is it which they must
   abide by.

   1. They may prosper in their children, but ruin attends them. His
   children perhaps are multiplied (v. 14) or magnified (so some); they
   are very numerous and are raised to honour and great estates. Worldly
   people are said to be full of children (Ps. xvii. 14), and, as it is in
   the margin there, their children are full. In them the parents hope to
   live and in their preferment to be honoured. But the more children they
   leave, and the greater prosperity they leave them in, the more and the
   fairer marks do they leave for the arrows of God's judgments to be
   levelled at, his three sore judgments, sword, famine, and pestilence, 2
   Sam. xxiv. 13. (1.) Some of them shall die by the sword, the sword of
   war perhaps (they brought them up to live by their sword, as Esau, Gen.
   xxvii. 40, and those that do so commonly die by the sword, first or
   last), or by the sword of justice for their crimes, or the sword of the
   murderer for their estates. (2.) Others of them shall die by famine (v.
   14): His offspring shall not be satisfied with bread. He thought he had
   secured to them large estates, but it may happen that they may be
   reduced to poverty, so as not to have the necessary supports of life,
   at least not to live comfortably. They shall be so needy that they
   shall not have a competency of necessary food, and so greedy, or so
   discontented, that what they have they shall not be satisfied with,
   because not so much, or not so dainty, as what they have been used to.
   You eat, but you have not enough, Hag. i. 6. (3.) Those that remain
   shall be buried in death, that is, shall die of the plague, which is
   called death (Rev. vi. 8), and be buried privately and in haste, as
   soon as they are dead, without any solemnity, buried with the burial of
   an ass; and even their widows shall not weep; they shall not have
   wherewithal to put them in mourning. Or it denotes that these wicked
   men, as they live undesired, so they die unlamented, and even their
   widows will think themselves happy that they have got rid of them.

   2. They may prosper in their estates, but ruin attends them too, v.
   16-18. (1.) We will suppose them to be rich in money and plate, in
   clothing and furniture. They heap up silver in abundance as the dust,
   and prepare raiment as the clay; they have heaps of clothes about them,
   as plentiful as heaps of clay. Or it intimates that they have such
   abundance of clothes that they are even a burden to them. They lade
   themselves with thick clay, Hab. ii. 6. See what is the care and
   business of worldly people--to heap up worldly wealth. Much would have
   more, until the silver is cankered and the garments are moth-eaten,
   Jam. v. 2, 3. But what comes of it? He shall never be the better for it
   himself; death will strip him, death will rob him, if he be not robbed
   and stripped sooner, Luke xii. 20. Nay, God will so order it that the
   just shall wear his raiment and the innocent shall divide his silver.
   [1.] They shall have it, and divide it among themselves. In some way or
   other Providence shall so order it that good men shall come honestly by
   that wealth which the wicked man came dishonestly by. The wealth of the
   sinner is laid up for the just, Prov. xiii. 22. God disposes of men's
   estates as he pleases, and often makes their wills against their wills.
   The just, whom he hated and persecuted, shall have rule over all his
   labour, and, in due time, recover with interest what was violently
   taken from him. The Egyptians' jewels were the Israelites' pay. Solomon
   observes (Eccl. ii. 26) that God makes the sinners drudges to the
   righteous; for the sinner he gives travail to gather and heap up, that
   he may give to him that is good before God. [2.] They shall do good
   with it. The innocent shall not hoard the silver, as he did that
   gathered it, but shall divide it to the poor, shall give a portion to
   seven and also to eight, which is laying up the best securities. Money
   is like manure, good for nothing if it be not spread. When God enriches
   good men they must remember they are but stewards and must give an
   account. What bad men bring a curse upon their families with the
   ill-getting of good men bring a blessing upon their families with the
   well-using of. He that by unjust gain increaseth his substance shall
   gather it for him that will pity the poor, Prov. xxviii. 8. (2.) We
   will suppose them to have built themselves strong and stately houses;
   but they are like the house which the moth makes for herself in an old
   garment, out of which she will soon be shaken, v. 18. He is very secure
   in it, as a moth, and has no apprehension of danger; but it will prove
   of as short continuance as a booth which the keeper makes, which will
   quickly be taken down and gone, and his place shall know him no more.

   3. Destruction attends their persons, though they lived long in health
   and at ease (v. 19): The rich man shall lie down to sleep, to repose
   himself in the abundance of his wealth (Soul, take thy ease), shall lie
   down in it as his strong city, and seem to others to be very happy and
   very easy; but he shall not be gathered, that is, he shall not have his
   mind composed, and settled, and gathered in, to enjoy his wealth. He
   does not sleep so contentedly as people think he does. He lies down,
   but his abundance will not suffer him to sleep, at least not so sweetly
   as the labouring man, Eccl. v. 12. He lies down, but he is full of
   tossings to and fro till the dawning of the day, and then he opens his
   eyes and he is not; he sees himself, and all he has, hastening away, as
   it were, in the twinkling of an eye. His cares increase his fears, and
   both together make him uneasy, so that, when we attend him to his bed,
   we do not find him happy there. But, in the close, we are called to
   attend his exit, and see how miserable he is in death and after death.

   (1.) He is miserable in death. It is to him the king of terrors, v. 20,
   21. When some mortal disease seizes him what a fright is he in! Terrors
   take hold of him as waters, as if he were surrounded by the flowing
   tides. He trembles to think of leaving this world, and much more of
   removing to another. This mingles sorrow and wrath with his sickness,
   as Solomon observes, Eccl. v. 17. These terrors put him either [1.]
   Into a silent and sullen despair; and then the tempest of God's wrath,
   the tempest of death, may be said to steal him away in the night, when
   no one is aware or takes any notice of it. Or, [2.] Into an open and
   clamorous despair; and then he is said to be carried away, and hurled
   out of his place as with a storm, and with an east wind, violent, and
   noisy, and very dreadful. Death, to a godly man, is like a fair gale of
   wind to convey him to the heavenly country, but, to a wicked man, it is
   like an east wind, a storm, a tempest, that hurries him away in
   confusion and amazement, to destruction.

   (2.) He is miserable after death. [1.] His soul falls under the just
   indignation of God, and it is the terror of that indignation which puts
   him into such amazement at the approach of death (v. 22): For God shall
   cast upon him and not spare. While he lived he had the benefit of
   sparing mercy; but now the day of God's patience is over, and he will
   not spare, but pour out upon him the full vials of his wrath. What God
   casts down upon a man there is no flying from nor bearing up under. We
   read of his casting down great stones from heaven upon the Canaanites
   (Josh. x. 11), which made terrible execution among them; but what was
   that to his casting down his anger in its full weight upon the sinner's
   conscience, like the talent of lead? Zech. v. 7, 8. The damned sinner,
   seeing the wrath of God break in upon him, would fain flee out of his
   hand; but he cannot: the gates of hell are locked and barred, and the
   great gulf fixed, and it will be in vain to call for the shelter of
   rocks and mountains. Those who will not be persuaded now to fly to the
   arms of divine grace, which are stretched out to receive them, will not
   be able to flee from the arms of divine wrath, which will shortly be
   stretched out to destroy them. [2.] His memory falls under the just
   indignation of all mankind (v. 23): Men shall clap their hands at him,
   that is, they shall rejoice in the judgments of God, by which he is cut
   off, and be well pleased in his fall. When the wicked perish there is
   shouting, Prov. xi. 10. When God buries him men shall hiss him out of
   his place, and leave on his name perpetual marks of infamy. In the same
   place where he has been caressed and cried up he shall be laughed at
   (Ps. lii. 7) and his ashes shall be trampled on.
     __________________________________________________________________

J O B

  CHAP. XXVIII.

   The strain of this chapter is very unlike the rest of this book. Job
   forgets his sores, and all his sorrows, and talks like a philosopher or
   a virtuoso. Here is a great deal both of natural and moral philosophy
   in this discourse; but the question is, How does it come in here?
   Doubtless it was not merely for an amusement, or diversion from the
   controversy; though, if it had been only so, perhaps it would not have
   been much amiss. When disputes grow hot, better lose the question than
   lose our temper. But this is pertinent and to the business in hand. Job
   and his friends had been discoursing about the dispensations of
   Providence towards the wicked and the righteous. Job had shown that
   some wicked men live and die in prosperity, while others are presently
   and openly arrested by the judgments of God. But, if any ask the reason
   why some are punished in this world and not others, they must be told
   it is a question that cannot be answered. The knowledge of the reasons
   of state in God's government of the world is kept from us, and we must
   neither pretend to it nor reach after it. Zophar had wished that God
   would show Job the "secrets of wisdom" (ch. xi. 6). No, says Job,
   "secret things belong not to us, but things revealed," Deut. xxix. 29.
   And here he shows, I. Concerning worldly wealth, how industriously that
   is sought for and pursued by the children of men, what pains they take,
   what contrivances they have, and what hazards they run to get it, ver.
   1-11. II. Concerning wisdom, ver. 12. In general, the price of it is
   very great; it is of inestimable value, ver. 15-19. The place of it is
   very secret, ver. 14, 20, 22. In particular, there is a wisdom which is
   hidden in God (ver. 23-27) and there is a wisdom which is revealed to
   the children of men, ver. 28. Our enquiries into the former must be
   checked, into the latter quickened, for that is it which is our
   concern.

Extent of Human Discoveries. (b. c. 1520.)

   1 Surely there is a vein for the silver, and a place for gold where
   they fine it.   2 Iron is taken out of the earth, and brass is molten
   out of the stone.   3 He setteth an end to darkness, and searcheth out
   all perfection: the stones of darkness, and the shadow of death.   4
   The flood breaketh out from the inhabitant; even the waters forgotten
   of the foot: they are dried up, they are gone away from men.   5 As for
   the earth, out of it cometh bread: and under it is turned up as it were
   fire.   6 The stones of it are the place of sapphires: and it hath dust
   of gold.   7 There is a path which no fowl knoweth, and which the
   vulture's eye hath not seen:   8 The lion's whelps have not trodden it,
   nor the fierce lion passed by it.   9 He putteth forth his hand upon
   the rock; he overturneth the mountains by the roots.   10 He cutteth
   out rivers among the rocks; and his eye seeth every precious thing.
   11 He bindeth the floods from overflowing; and the thing that is hid
   bringeth he forth to light.   12 But where shall wisdom be found? and
   where is the place of understanding?   13 Man knoweth not the price
   thereof; neither is it found in the land of the living.

   Here Job shows, 1. What a great way the wit of man may go in diving
   into the depths of nature and seizing the riches of it, what a great
   deal of knowledge and wealth men may, by their ingenious and
   industrious searches, make themselves masters of. But does it therefore
   follow that men may, by their wit, comprehend the reasons why some
   wicked people prosper and others are punished, why some good people
   prosper and others are afflicted? No, by no means. The caverns of the
   earth may be discovered, but not the counsels of heaven. 2. What a
   great deal of care and pains worldly men take to get riches. He had
   observed concerning the wicked man (ch. xxvii. 16) that he heaped up
   silver as the dust; now here he shows whence that silver came which he
   was so fond of and how it was obtained, to show what little reason
   wicked rich men have to be proud of their wealth and pomp. Observe
   here,

   I. The wealth of this world is hidden in the earth. Thence the silver
   and the gold, which afterwards they refine, are fetched, v. 1. There
   they lay mixed with a great deal of dirt and dross, like a worthless
   thing, of no more account than common earth; and abundance of them will
   so lie neglected, till the earth and all the works therein shall be
   burnt up. Holy Mr. Herbert, in his poem called Avarice, takes notice of
   this, to shame men out of the love of money:--


   Money, thou bane of bliss, thou source of woe,

   Whence com'st thou, that thou art so fresh and fine?

   I know thy parentage is base and low;

   Man found thee poor and dirty in a mine.

   Surely thou didst so little contribute

   To this great kingdom which thou now hast got

   That he was fain, when thou wast destitute,

   To dig thee out of thy dark cave and grot.

   Man calleth thee his wealth, who made thee rich,

   And while he digs out thee falls in the ditch.

   Iron and brass, less costly but more serviceable metals, are taken out
   of the earth (v. 2), and are there found in great abundance, which
   abates their price indeed, but is a great kindness to man, who could
   much better be without gold than without iron. Nay, out of the earth
   comes bread, that is, bread-corn, the necessary support of life, v. 5.
   Thence man's maintenance is fetched, to remind him of his own original;
   he is of the earth, and is hastening to the earth. Under it is turned
   up as it were fire, precious stones, that sparkle as fire--brimstone,
   that is apt to take fire--coal, that is proper to feed fire. As we have
   our food, so we have our fuel, out of the earth. There the sapphires
   and other gems are, and thence gold-dust is digged up;, v. 6. The
   wisdom of the Creator has placed these things, 1. Out of our sight, to
   teach us not to set our eyes upon them, Prov. xxiii. 5. 2. Under our
   feet, to teach us not to lay them in our bosoms, nor to set our hearts
   upon them, but to trample upon them with a holy contempt. See how full
   the earth is of God's riches (Ps. civ. 24) and infer thence, not only
   how great a God he is whose the earth is and the fulness thereof (Ps.
   xxiv. 1), but how full heaven must needs be of God's riches, which is
   the city of the great King, in comparison with which this earth is a
   poor country.

   II. The wealth that is hidden in the earth cannot be obtained but with
   a great deal of difficulty. 1. It is hard to be found out: there is but
   here and there a vein for the silver, v. 1. The precious stones, though
   bright themselves, yet, because buried in obscurity and out of sight,
   are called stones of darkness and the shadow of death. Men may search
   long before they light on them. 2. When found out it is hard to be
   fetched out. Men's wits must be set on work to contrive ways and means
   to get this hidden treasure into their hands. They must with their
   lamps set an end to darkness; and if one expedient miscarry, one method
   fail, they must try another, till they have searched out all
   perfection, and turned every stone to effect it, v. 3. They must
   grapple with subterraneous waters (v. 4, 10, 11), and force their way
   through rocks which are, as it were, the roots of the mountains, v. 9.
   Now God has made the getting of gold, and silver, and precious stones,
   so difficult, (1.) For the exciting and engaging of industry. Dii
   laboribus omnia vendunt--Labour is the price which the gods affix to
   all things. If valuable things were too easily obtained men would never
   learn to take pains. But the difficulty of gaining the riches of this
   earth may suggest to us what violence the kingdom of heaven suffers.
   (2.) For the checking and restraining of pomp and luxury. What is for
   necessity is had with a little labour from the surface of the earth;
   but what is for ornament must be dug with a great deal of pains out of
   the bowels of it. To be fed is cheap, but to be fine is chargeable.

   III. Though the subterraneous wealth is thus hard to obtain, yet men
   will have it. He that loves silver is not satisfied with silver, and
   yet is not satisfied without it; but those that have much must needs
   have more. See here, 1. What inventions men have to get this wealth.
   They search out all perfection, v. 3. They have arts and engines to dry
   up the waters, and carry them off, when they break in upon them in
   their mines and threaten to drown the work, v. 4. They have pumps, and
   pipes, and canals, to clear their way, and, obstacles being removed,
   they tread the path which no fowl knoweth (v. 7, 8), unseen by the
   vulture's eye, which is piercing and quick-sighted, and untrodden by
   the lion's whelps, which traverse all the paths of the wilderness. 2.
   What pains men take, and what vast charge they are at, to get this
   wealth. They work their way through the rocks and undermine the
   mountains, v. 10. 3. What hazards they run. Those that dig in the mines
   have their lives in their hands; for they are obliged to bind the
   floods from overflowing (v. 11), and are continually in danger of being
   suffocated by damps or crushed or buried alive by the fall of the earth
   upon them. See how foolish man adds to his own burden. He is sentenced
   to eat bread in the sweat of his face; but, as if that were not enough,
   he will get gold and silver at the peril of his life, though the more
   is gotten the less valuable it is. In Solomon's time silver was as
   stones. But, 4. Observe what it is that carries men through all this
   toil and peril: Their eye sees every precious thing, v. 10. Silver and
   gold are precious things with them, and they have them in their eye in
   all these pursuits. They fancy they see them glittering before their
   faces, and, in the prospect of laying hold of them, they make nothing
   of all these difficulties; for they make something of their toil at
   last: That which is hidden bringeth he forth to light, v. 11. What was
   hidden under ground is laid upon the bank; the metal that was hidden in
   the ore is refined from its dross and brought forth pure out of the
   furnace; and then he thinks his pains well bestowed. Go to the miners
   then, thou sluggard in religion; consider their ways, and be wise. Let
   their courage, diligence, and constancy in seeking the wealth that
   perisheth shame us out of slothfulness and faint-heartedness in
   labouring for the true riches. How much better is it to get wisdom than
   gold! How much easier and safer! Yet gold is sought for, but grace
   neglected. Will the hopes of precious things out of the earth (so they
   call them, though really they are paltry and perishing) be such a spur
   to industry, and shall not the certain prospect of truly precious
   things in heaven be much more so?

The Excellency of Wisdom. (b. c. 1520.)

   14 The depth saith, It is not in me: and the sea saith, It is not with
   me.   15 It cannot be gotten for gold, neither shall silver be weighed
   for the price thereof.   16 It cannot be valued with the gold of Ophir,
   with the precious onyx, or the sapphire.   17 The gold and the crystal
   cannot equal it: and the exchange of it shall not be for jewels of fine
   gold.   18 No mention shall be made of coral, or of pearls: for the
   price of wisdom is above rubies.   19 The topaz of Ethiopia shall not
   equal it, neither shall it be valued with pure gold.

   Job, having spoken of the wealth of the world, which men put such a
   value upon and take so much pains for, here comes to speak of another
   more valuable jewel, and that is, wisdom and understanding, the knowing
   and enjoying of God and ourselves. Those that found out all those ways
   and means to enrich themselves thought themselves very wise; but Job
   will not own theirs to be wisdom. He supposes them to gain their point,
   and to bring to light what they sought for (v. 11), and yet asks,
   "Where is wisdom? for it is not here." This their way is their folly.
   We must therefore seek it somewhere else, and it will be found nowhere
   but in the principles and practices of religion. There is more true
   knowledge, satisfaction, and happiness, in sound divinity, which shows
   us the way to the joys of heaven, than in natural philosophy or
   mathematics, which help us to find a way into the bowels of the earth.
   Two things cannot be found out concerning this wisdom:--

   I. The price of it, for that is inestimable; its worth is infinitely
   more than all the riches in this world: Man knows not the price thereof
   (v. 13), that is, 1. Few put a due value upon it. Men know not the
   worth of it, its innate excellency, their need of it, and of what
   unspeakable advantage it will be to them; and therefore, though they
   have many a price in their hand to get this wisdom, yet they have no
   heart to it, Prov. xvii. 16. The cock in the fable knew not the value
   of the precious stone he found in the dunghill, and therefore would
   rather have lighted on a barley-corn. Men know not the worth of grace,
   and therefore will take no pains to get it. 2. None can possibly give a
   valuable consideration for it, with all the wealth this world can
   furnish them with. This Job enlarges upon v. 15, &c., where he makes an
   inventory of the bona notabilia--the most valuable treasures of this
   world. Gold is five times mentioned; silver comes in also; and then
   several precious stones, the onyx and sapphire, pearls and rubies, and
   the topaz of Ethiopia. These are the things that are highest prized in
   the world's markets: but if a man would give, not only these, heaps of
   these, but all the substance of his house, all he is worth in the
   world, for wisdom, it would utterly be contemned. These may give a man
   some advantage in seeking wisdom, as they did to Solomon, but there is
   no purchasing wisdom with these. It is a gift of the Holy Ghost, which
   cannot be bought with money, Acts viii. 20. As it does not run in the
   blood, and so come to us by descent, so it cannot be got for money, nor
   does it come to us by purchase. Spiritual gifts are conferred without
   money and without price, because no money can be a price for them.
   Wisdom is likewise a more valuable gift to him that has it, makes him
   richer and happier, than gold or precious stones. It is better to get
   wisdom than gold. Gold is another's, wisdom our own; gold is for the
   body and time, wisdom for the soul and eternity. Let that which is most
   precious in God's account be so in ours. See Prov. iii. 14, &c.

   II. The place of it, for that is undiscoverable. Where shall wisdom be
   found? v. 12. He asks this, 1. As one that truly desired to find it.
   This is a question we should all put. While the most of men are asking,
   "Where shall money be found?" we should ask, Where may wisdom be found?
   that we may seek it and find it, not vain philosophy, or carnal policy,
   but true religion; for that is the only true wisdom, that is it which
   best improves our faculties and best secures our spiritual and eternal
   welfare. This is that which we should cry after and dig for, Prov. ii.
   3, 4. 2. As one that utterly despaired of finding it any where but in
   God, and any way but by divine revelation: It is not found in this land
   of the living, v. 13. We cannot attain to a right understanding of God
   and his will, of ourselves and our duty and interest, by reading any
   books or men, but by reading God's book and the men of God. Such is the
   degeneracy of human nature that there is no true wisdom to be found
   with any but those who are born again, and who, through grace, partake
   of the divine nature. As for others, even the most ingenious and
   industrious, they can tell us no tidings of this lost wisdom. (1.) Ask
   the miners, and by them the depth will say, It is not in me, v. 14.
   Those who dig into the bowels of the earth, to rifle the treasures
   there, cannot in these dark recesses find this rare jewel, nor with all
   their art make themselves masters of it. (2.) Ask the mariners, and by
   them the sea will say, It is not in me. It can never be got either by
   trading on the waters or diving into them, can never be sucked from the
   abundance of the seas or the treasures hidden in the sand. Where there
   is a vein for the silver there is no vein for wisdom, none for grace.
   Men can more easily break through the difficulties they meet with in
   getting worldly wealth than through those they meet with in getting
   heavenly wisdom, and they will take more pains to learn how to live in
   this world than how to live for ever in a better world. So blind and
   foolish has man become that it is in vain to ask him, Where is the
   place of wisdom, and which is the road that leads to it?

The Wisdom Hidden from Man; The Wisdom Revealed to Man. (b. c. 1520.)

   20 Whence then cometh wisdom? and where is the place of understanding?
     21 Seeing it is hid from the eyes of all living, and kept close from
   the fowls of the air.   22 Destruction and death say, We have heard the
   fame thereof with our ears.   23 God understandeth the way thereof, and
   he knoweth the place thereof.   24 For he looketh to the ends of the
   earth, and seeth under the whole heaven;   25 To make the weight for
   the winds; and he weigheth the waters by measure.   26 When he made a
   decree for the rain, and a way for the lightning of the thunder:   27
   Then did he see it, and declare it; he prepared it, yea, and searched
   it out.   28 And unto man he said, Behold, the fear of the Lord, that
   is wisdom; and to depart from evil is understanding.

   The question which Job had asked (v. 12) he asks again here; for it is
   too worthy, too weighty, to be let fall, until we speed in the enquiry.
   Concerning this we must seek till we find, till we get some
   satisfactory account of it. By a diligent prosecution of this enquiry
   he brings it, at length, to this issue, that there is a twofold wisdom,
   one hidden in God, which is secret and belongs not to us, the other
   made known by him and revealed to man, which belongs to us and to our
   children.

   I. The knowledge of God's secret will, the will of his providence, is
   out of our reach, and what God has reserved to himself. It belongs to
   the Lord our God. To know the particulars of what God will do
   hereafter, and the reasons of what he is doing now, is the knowledge
   Job first speaks of.

   1. This knowledge is hidden from us. It is high, we cannot attain unto
   it (v. 21, 22): It is hid from the eyes of all living, even of
   philosophers, politicians, and saints; it is kept close from the fowls
   of the air; though they fly high and in the open firmament of heaven,
   though they seem somewhat nearer that upper world where the source of
   this wisdom is, though their eyes behold afar off (ch. xxxix. 29), yet
   they cannot penetrate into the counsels of God. No, man is wiser than
   the fowls of heaven, and yet comes short of this wisdom. Even those
   who, in their speculations, soar highest, and think themselves, like
   the fowls of the air, above the heads of other people, yet cannot
   pretend to this knowledge. Job and his friends had been arguing about
   the methods and reasons of the dispensations of Providence in the
   government of the world. "What fools are we" (says Job) "to fight in
   the dark thus, to dispute about that which we do not understand!" The
   line and plummet of human reason can never fathom the abyss of the
   divine counsels. Who can undertake to give the rationale of Providence,
   or account for the maxims, measure, and methods of God's government,
   those arcana imperii--cabinet counsels of divine wisdom? Let us then be
   content not to know the future events of the Providence until time
   discover them (Acts i. 7) and not to know the secret reasons of
   Providence until eternity discover them. God is now a God that hideth
   himself (Isa. xlv. 15); clouds and darkness are round about him. Though
   this wisdom be hidden from all living, yet destruction and death say,
   We have heard the fame of it. Though they cannot give an account of
   themselves (for there is no wisdom, nor device, nor knowledge at all in
   the grave, much less this), yet there is a world on the other side
   death and the grave, on which those dark regions border, and to which
   we must pass through them, and there we shall see clearly what we are
   now in the dark about. "Have a little patience," says Death to the
   inquisitive soul: "I will fetch thee shortly to a place where even this
   wisdom will be found." When the mystery of God shall be finished it
   will be laid open, and we shall know as we are known; when the veil of
   flesh is rent, and the interposing clouds are scattered, we shall know
   what God does, though we know not now, John xiii. 7.

   2. This knowledge is hidden in God, as the apostle speaks, Eph. iii. 9.
   Known unto God are all his works, though they are not known to us, Acts
   xv. 18. There are good reasons for what he does, though we cannot
   assign them (v. 23): God understands the way thereof. Men sometimes do
   they know not what, but God never does. Men do what they did not design
   to do; new occurrences put them upon new counsels, and oblige them to
   take new measures. But God does all according to the purpose which he
   purposed in himself, and which he never alters. Men sometimes do that
   which they cannot give a good reason for, but in every will of God
   there is a counsel: he knows both what he does and why he does it, the
   whole series of events and the order and place of every occurrence.
   This knowledge he has in perfection, but keeps to himself. Two reasons
   are here given why God must needs understand his own way, and he
   only:--

   (1.) Because all events are now directed by an all-seeing and almighty
   Providence, v. 24, 25. He that governs the world is, [1.] Omniscient;
   for he looks to the ends of the earth, both in place and time; distant
   ages, distant regions, are under his view. We do not understand our own
   way, much less can we understand God's way, because we are
   short-sighted. How little do we know of what is doing in the world,
   much less of what will be done? But the eyes of the Lord are in every
   place; nay, they run to and fro through the earth. Nothing is, or can
   be, hidden from him; and therefore the reasons why some wicked people
   prosper remarkably and others are remarkably punished in this world,
   which are secret to us, are known to him. One day's events, and one
   man's affairs, have such a reference to, and such a dependence upon,
   another's, that he only to whom all events and all affairs are naked
   and open, and who sees the whole at one entire and certain view, is a
   competent Judge of every part. [2.] He is omnipotent. He can do every
   thing, and is very exact in all he does. For proof of this Job mentions
   the winds and waters, v. 25. What is lighter than the wind? Yet God
   hath ways of poising it. He knows how to make the weight for the winds,
   which he brings out of his treasuries (Ps. cxxxv. 7), keeping a very
   particular account of what he draws out, as men do of what they pay out
   of their treasuries, not at random, as men bring out their trash.
   Nothing sensible is to us more unaccountable than the wind. We hear the
   sound of it, yet cannot tell whence it comes, nor whither it goes; but
   God gives it out by weight, wisely ordering both from what point it
   shall blow and with what strength. The waters of the sea, and the
   rain-waters, he both weighs and measures, allotting the proportion of
   every tide and every shower. A great and constant communication there
   is between clouds and seas, the waters above the firmament and those
   under it. Vapours go up, rains come down, air is condensed into water,
   water rarefied into air; but the great God keeps an exact account of
   all the stock with which this trade is carried on for the public
   benefit and sees that none of it be lost. Now if, in these things,
   Providence be so exact, much more in dispensing frowns and favours,
   rewards and punishments, to the children of men, according to the rules
   of equity.

   (2.) Because all events were from eternity designed and determined by
   an infallible prescience and immutable decree, v. 26, 27. When he
   settled the course of nature he foreordained all the operations of his
   government. [1.] He settled the course of nature. Job mentions
   particularly a decree for the rain and a way for the thunder and
   lightning. The general manner and method, and the particular uses and
   tendencies, of these strange performances, both their causes and their
   effects, were appointed by the divine purpose; hence God is said to
   prepare lightnings for the rain, Ps. cxxxv. 7; Jer. x. 13. [2.] When he
   did that he laid all the measures of his providence, and drew an exact
   scheme of the whole work from first to last. Then, from eternity, did
   he see in himself, and declare to himself, the plan of his proceedings.
   Then he prepared it, fixed it, and established it, set every thing in
   readiness for all his works, so that, when any thing was to be done,
   nothing was to seek, nor could any thing unforeseen occur, to put it
   either out of its method or out of its time; for all was ordered as
   exactly as if he had studied it and searched it out, so that, whatever
   he does, nothing can be put to it nor taken from it, and therefore it
   shall be for ever, Eccl. iii. 14. Some make Job to speak of wisdom here
   as a person, and translate it, Then he saw her and showed her, &c., and
   then it is parallel with that of Solomon concerning the essential
   wisdom of the Father, the eternal Word, Prov. viii. 22, &c. Before the
   earth was, then was I by him, John i. 1, 2.

   II. The knowledge of God's revealed will, the will of his precept, and
   this is within our reach; it is level to our capacity, and will do us
   good (v. 28): Unto man he said, Behold, the fear of the Lord that is
   wisdom. Let it not be said that when God concealed his counsels from
   man, and forbade him that tree of knowledge, it was because he grudged
   him any thing that would contribute to his real bliss and satisfaction;
   no, he let him know as much as he was concerned to know in order to his
   duty and happiness; he shall be entrusted with as much of his sovereign
   mind as is needful and fit for a subject, but he must not think himself
   fit to be a privy-counsellor. He said to Adam (so some), to the first
   man, in the day in which he was created; he told him plainly it was not
   for him to amuse himself with over-curious searches into the mysteries
   of creation, nor to pretend to solve all the phenomena of nature; he
   would find it neither possible nor profitable to do so. No less wisdom
   (says archbishop Tillotson) than that which made the world can
   thoroughly understand the philosophy of it. But let him look upon this
   as his wisdom, to fear the Lord and to depart from evil; let him learn
   that, and he is learned enough; let this knowledge serve his turn. When
   God forbade man the tree of knowledge he allowed him the tree of life,
   and this is that tree, Prov. iii. 18. We cannot attain true wisdom but
   by divine revelation. The Lord giveth wisdom, Prov. ii. 6. Now the
   matter of that is not found in the secrets of nature or providence, but
   in the rules for our own practice. Unto man he said, not, "Go up to
   heaven, to fetch happiness thence;" or, "Go down to the deep, to draw
   it up thence." No, the word is nigh thee, Deut. xxx. 14. He hath shown
   thee, O man! not what is great, but what is good, not what the Lord thy
   God designs to do with thee, but what he requires of thee, Mic. vi. 8.
   Unto you, O men! I call, Prov. viii. 4. Lord, what is man that he
   should be thus minded, thus visited! Behold, mark, take notice of this;
   he that has ears let him hear what the God of heaven says to the
   children of men: The fear of the Lord, that is the wisdom. Here is, 1.
   The description of true religion, pure religion, and undefiled; it is
   to fear the Lord and depart from evil, which agrees with God's
   character of Job, ch. i. 1. The fear of the Lord is the spring and
   summary of all religion. There is a slavish fear of God, springing from
   hard thoughts of him, which is contrary to religion, Matt. xxv. 24.
   There is a selfish fear of God springing from dreadful thoughts of him,
   which may be a good step towards religion, Acts ix. 5. But there is a
   filial fear of God, springing from great and high thoughts of him,
   which is the life and soul of all religion. And, wherever this reigns
   in the heart, it will appear by a constant care to depart from evil,
   Prov. xvi. 6. This is essential to religion. We must first cease to do
   evil, or we shall never learn to do well. Virtus est vitium
   fugere--Even in our flight from vice some virtue lies. 2. The
   commendation of religion: it is wisdom and understanding. To be truly
   religious is to be truly wise. As the wisdom of God appears in the
   institution of religion, so the wisdom of man appears in the practice
   and observance of it. It is understanding, for it is the best knowledge
   of truth; it is wisdom, for it is the best management of our affairs.
   Nothing more surely guides our way and gains our end than being
   religious.
     __________________________________________________________________

J O B

  CHAP. XXIX.

   After that excellent discourse concerning wisdom in the foregoing
   chapter Job sat down and paused awhile, not because he had talked
   himself out of breath, but because he would not, without the leave of
   the company, engross the talk to himself, but would give room for his
   friends, if they pleased, to make their remarks on what he had said;
   but they had nothing to say, and therefore, after he had recollected
   himself a little, he went on with his discourse concerning his own
   affairs, as recorded in this and the two following chapters, in which,
   I. He describes the height of the prosperity from which he had fallen.
   And, II. The depth of the adversity into which he had fallen; and this
   he does to move the pity of his friends, and to justify, or at least
   excuse, his own complaints. But then, III. To obviate his friends'
   censures of him, he makes a very ample and particular protestation of
   his own integrity notwithstanding. In this chapter he looks back to the
   days of his prosperity, and shows, 1. What comfort and satisfaction he
   had in his house and family, ver. 1-6. 2. What a great deal of honour
   and power he had in his country, and what respect was paid him by all
   sorts of people, ver. 7-10. 3. What abundance of good he did in his
   place, as a magistrate, ver. 11-17. 4. What a just prospect he had of
   the continuance of his comfort at home (ver. 18-20) and of his interest
   abroad, ver. 21-25. All this he enlarges upon, to aggravate his present
   calamities; like Naomi, "I went out full," but am brought "home again
   empty."

Former Prosperity of Job. (b. c. 1520.)

   1 Moreover Job continued his parable, and said,   2 Oh that I were as
   in months past, as in the days when God preserved me;   3 When his
   candle shined upon my head, and when by his light I walked through
   darkness;   4 As I was in the days of my youth, when the secret of God
   was upon my tabernacle;   5 When the Almighty was yet with me, when my
   children were about me;   6 When I washed my steps with butter, and the
   rock poured me out rivers of oil;

   Losers may have leave to speak, and there is nothing they speak of more
   feelingly than of the comforts they are stripped of. Their former
   prosperity is one of the most pleasing subjects of their thoughts and
   talk. It was so to Job, who begins here with a wish (v. 2): O that I
   were as in months past! so he brings in this account of his prosperity.
   His wish is, 1. "O that I were in as good a state as I was in then,
   that I had as much wealth, honour, and pleasure, as I had then!" This
   he wishes, from a concern he had, not so much for his ease, as for his
   reputation and the glory of his God, which he thought were eclipsed by
   his present sufferings. "O that I might be restored to my prosperity,
   and then the censures and reproaches of my friends would be effectually
   silenced, even upon their own principles, and for ever rolled away!" If
   this be our end in desiring life, health, and prosperity, that God may
   be glorified, and the credit of our holy profession rescued, preserved,
   and advanced, the desire is not only natural, but spiritual. 2. "O that
   I were in as good a frame of spirit as I was in then!" That which Job
   complained most of now was a load upon his spirits, through God's
   withdrawing from him; and therefore he wishes he now had his spirit as
   much enlarged and encouraged in the service of God as he had then and
   that he had as much freedom and fellowship with him as then thought
   himself happy in. This was in the days of his youth (v. 4), when he was
   in the prime of his time for the enjoyment of those things and could
   relish them with the highest gust. Note, Those that prosper in the days
   of their youth know not what black and cloudy days they are yet
   reserved for. Two things made the months past pleasant to Job:--

   I. That he had comfort in his God. This was the chief thing he rejoiced
   in, in his prosperity, as the spring of it and the sweetness of it,
   that he had the favour of God and the tokens of that favour. He did not
   attribute his prosperity to a happy turn of fortune, nor to his own
   might, nor to the power of his own hand, but makes the same
   acknowledgment that David does. Ps. xxx. 7, Thou, by thy favour, hast
   made my mountain stand strong. A gracious soul delights in God's
   smiles, not in the smiles of this world. Four things were then very
   pleasant to holy Job:--1. The confidence he had in the divine
   protection. They were the days when God preserved me, v. 2. Even then
   he saw himself exposed, and did not make his wealth his strong city nor
   trust in the abundance of his riches, but the name of the Lord was his
   strong tower; in that only he thought himself safe, and to that he
   ascribed it that he was then safe and that his comforts were preserved
   to him. The devil saw a hedge about him of God's making (ch. i. 10),
   and Job saw it himself, and owned it was God's visitation that
   preserved his spirit, ch. x. 12. Those only whom God protects are safe
   and may be easy; and therefore those who have ever so much of this
   world must not think themselves safe unless God preserve them. 2. The
   complacency he had in the divine favour (v. 3): God's candle shone upon
   his head, that is, God lifted up the light of his countenance upon him,
   gave him the assurances and sweet relishes of his love. The best of the
   communications of the divine favour to the saints in this world is but
   the candle-light, compared with what is reserved for them in the future
   state. But such abundant satisfaction did Job take in the divine favour
   that, by the light of that, he walked through darkness; that guided him
   in his doubts, comforted him in his griefs, bore him up under his
   burdens, and helped him through all his difficulties. Those that have
   the brightest sun-shine of outward prosperity must yet expect some
   moments of darkness. They are sometimes crossed, sometimes at a loss,
   sometimes melancholy. But those that are interested in the favour of
   God, and know how to value it, can, by the light of that, walk
   cheerfully and comfortably through all the darkness of this vale of
   tears. That puts gladness into the heart enough to counterbalance all
   the grievances of this present time. 3. The communion he had with the
   divine word (v. 4): The secret of God was upon my tabernacle, that is,
   God conversed freely with him, as one bosom-friend with another. He
   knew God's mind, and was not in the dark about it, as, of late, he had
   been. The secret of the Lord is said to be with those that fear him,
   for he shows them that in his covenant which others see not, Ps. xxv.
   14. God communicates his favour and grace to his people, and receives
   the return of their devotion in a way secret to the world. Some read
   it, When the society of God was in my tabernacle, which Rabbi Solomon
   understands of an assembly of God's people that used to meet at Job's
   house for religious worship, in which he presided; this he took a great
   deal of pleasure in, and the scattering of it was a trouble to him. Or
   it may be understood of the angels of God pitching their tents about
   his habitation. 4. The assurance he had of the divine presence (v. 5):
   The Almighty was yet with me. Now he thought God had departed from him,
   but in those days he was with him, and that was all in all to him.
   God's presence with a man in his house, though it be but a cottage,
   makes it both a castle and a palace.

   II. That he had comfort in his family. Every thing was agreeable there:
   he had both mouths for his meat and meat for his mouths; the want of
   either is a great affliction. 1. He had a numerous offspring to enjoy
   his estate: My children were about me. He had many children, enough to
   compass him round, and they were observant of him and obsequious to
   him; they were about him, to know what he would have and wherein they
   might serve him. It is a comfort to tender parents to see their
   children about them. Job speaks very feelingly of this comfort now that
   he was deprived of it. He thought it an instance of God's being with
   him that his children were about him; and yet reckon amiss if, when we
   have lost our children, we cannot comfort ourselves with this, that we
   have not lost our God. 2. He had a plentiful estate for the support of
   this numerous family, v. 6. His dairy abounded to such a degree that he
   might, if he pleased, wash his steps with butter; and his olive-yards
   were so fruitful, beyond expectation, that it seemed as if the rock
   poured him out rivers of oil. He reckons his wealth, not by his silver
   and gold, which were for hoarding, but by his butter and oil, which
   were for use; for what is an estate good for unless we take the good of
   it ourselves and do good with it to others?

   7 When I went out to the gate through the city, when I prepared my seat
   in the street!   8 The young men saw me, and hid themselves: and the
   aged arose, and stood up.   9 The princes refrained talking, and laid
   their hand on their mouth.   10 The nobles held their peace, and their
   tongue cleaved to the roof of their mouth.   11 When the ear heard me,
   then it blessed me; and when the eye saw me, it gave witness to me:
   12 Because I delivered the poor that cried, and the fatherless, and him
   that had none to help him.   13 The blessing of him that was ready to
   perish came upon me: and I caused the widow's heart to sing for joy.
   14 I put on righteousness, and it clothed me: my judgment was as a robe
   and a diadem.   15 I was eyes to the blind, and feet was I to the lame.
     16 I was a father to the poor: and the cause which I knew not I
   searched out.   17 And I brake the jaws of the wicked, and plucked the
   spoil out of his teeth.

   We have here Job in a post of honour and power. Though he had comfort
   enough in his own house, yet he did not confine himself to that. We are
   not born for ourselves, but for the public. When any business was to be
   done in the gate, the place of judgment, Job went out to it through the
   city (v. 7), not in an affectation of pomp, but in an affection to
   justice. Observe, Judgment was administered in the gate, in the street,
   in the places of concourse, to which every man might have a free
   access, that every one who would might be a witness to all that was
   said and done, and that when judgment was given against the guilty
   others might hear and fear. Job being a prince, a judge, a magistrate,
   a man in authority, among the children of the east, we are here told,

   I. What a profound respect was paid to him by all sorts of people, not
   only for the dignity of his place, but for his personal merit, his
   eminent prudence, integrity, and good management. 1. The people
   honoured him and stood in awe of him, v. 8. The gravity and majesty of
   his looks and mien, and his known strictness in animadverting upon
   every thing that was evil and indecent, commanded all about him into
   due decorum. The young men, who could not keep their countenances, or,
   it may be, were conscious to themselves of something amiss, hid
   themselves, and got out of his way; and the aged, though they kept
   their ground, yet would not keep their seats: they arose and stood up
   to do homage to him; those who expected honour from others gave honour
   to him. Virtue and piety challenge respect from all, and usually have
   it; but those that not only are good, but do good, are worthy of double
   honour. Modesty becomes those that are young and in subjection as much
   as majesty becomes those that are aged and in power. Honour and fear
   are due to magistrates, and must be rendered to them, Rom. xiii. 7.
   But, if a great and good man was thus reverenced, how is the great and
   good God to be feared! 2. The princes and nobles paid great deference
   to him, v. 9, 10. Some think that these were inferior magistrates under
   him, and that the respect they paid him was due to his place, as their
   sovereign and supreme. It should rather seem that they were his equals
   in place, and joined in commission with him, and that the peculiar
   honour they gave him was gained by his extraordinary abilities and
   services. It was agreed that he excelled them all in quickness of
   apprehension, soundness of judgment, closeness of application,
   clearness and copiousness of expression; and therefore he was among his
   fellows an oracle of law, and counsel, and justice, and what he said
   all attended to and acquiesced in. When he came into court, especially
   when he stood up to speak to any business, the princes refrained
   talking, the nobles held their peace, that they might the more
   diligently hearken to what he said and might be sure to understand his
   meaning. Those that had been forward to speak their own thoughts, loved
   to hear themselves talk, and cared not much what any body else said,
   yet, when it came to Job's turn to speak, were as desirous to know his
   thoughts as ever they had been to vent their own. Those that suspected
   their own judgment were satisfied in his, and admired with what
   dexterity he split the hair and untied the knots which puzzled them and
   which they knew not what to make of. When the princes and nobles
   wrangled among themselves all agreed to refer the matters in dispute to
   Job and to abide by his judgment. Happy the men that are blessed with
   such eminent gifts as these; they have great opportunities of honouring
   God and doing good, but have great need to watch against pride. Happy
   the people that are blessed with such eminent men; it is a token for
   good to them.

   II. What a great deal of good he did in his place. He was very
   serviceable to his country with the power he had; and here we shall see
   what it was which Job valued himself by in the day of his prosperity.
   It is natural to men to have some value for themselves, and we may
   judge something of our own character by observing what that is upon
   which we value ourselves. Job valued himself, not by the honour of his
   family, the great estate he had, his large income, his full table, the
   many servants he had at his command, the ensigns of his dignity, his
   equipage and retinue, the splendid entertainments he gave, and the
   court that was made to him, but by his usefulness. Goodness is God's
   glory, and it will be ours; if we are merciful as God is, we are
   perfect as he is.

   1. He valued himself by the interest he had in the esteem, affections,
   and prayers, of sober people; not by the studied panegyrics of the wits
   and poets, but the unconstrained praises of all about him. All that
   heard what he said, and saw what he did, how he laid out himself for
   the public good with all the authority and tender affection of a father
   to his country, blessed him, and gave witness to him, v. 11. Many a
   good word they said of him, and many a good prayer they put up for him.
   He did not think it an honour to make every body fear him (Oderint dum
   metuant--Let them hate, provided they also fear) nor to be arbitrary,
   and to have his own will and way, not caring what people said of him;
   but, like Mordecai, to be accepted of the multitude of his brethren,
   Esth. x. 3. He did not so much value the applauses of those at a
   distance as the attestations of those that were the witnesses of his
   conduct, that constantly attended him, saw him, and heard him, and
   could speak of their own knowledge, especially theirs who had
   themselves been the better for him and could speak by their own
   experience: such was the blessing of him who was ready to perish (v.
   13) and who by Job's means was rescued from perishing. Let great men,
   and men of estates, thus do good, and they shall have praise of the
   same; and let those who have good done to them look upon it as a just
   debt they owe to their protectors and benefactors to bless them and
   give witness to them, to use their interest on earth for their honour
   and in heaven for their comfort, to praise them and pray for them.
   Those are ungrateful indeed who grudge these small returns.

   2. He valued himself by the care he took of those that were least able
   to help themselves, the poor and the needy, the widows and fatherless,
   the blind and the lame, who could not be supposed either to merit his
   favour or ever to be in a capacity to recompense it. (1.) If the poor
   were injured or oppressed, they might cry to Job, and, if he found the
   allegations of their petitions true, they had not only his ear and his
   bowels, but his hand too: He delivered the poor that cried (v. 12) and
   would not suffer them to be trampled upon and run down. Nay (v. 16), he
   was a father to the poor, not only a judge to protect them and to see
   that they were not wronged, but a father to provide for them and to see
   that they did not want, to counsel and direct them, and to appear and
   act for them upon all occasions. It is no disparagement to the son of a
   prince to be a father to the poor. (2.) The fatherless that had none to
   help them found Job ready to help them, and, if they were in straits,
   to deliver them. He helped them to make the best of what little they
   had, helped them to pay what they owed and to get in what was owing to
   them, helped them out into the world, helped them into business, helped
   them to it, and helped them in it; thus should the fatherless be
   helped. (3.) Those that were ready to perish he saved from perishing,
   relieving those that were hungry and ready to perish for want, taking
   care of those that were sick, that were outcasts, that were falsely
   accused, or in danger of being turned out of their estates unjustly,
   or, upon any other account, were ready to perish. The extremity of the
   peril, as it quickened Job to appear the more vigorously for them, so
   it made his seasonable kindness the more affecting and the more
   obliging, and brought their blessings the more abundantly upon him.
   (4.) The widows that were sighing for grief, and trembling for fear, he
   made to sing for joy, so carefully did he protect them and provide for
   them, and so heartily did he espouse their interest. It is a pleasure
   to a good man, and should be so to a great man, to give those occasion
   to rejoice that are most acquainted with grief. (5.) Those that were
   upon any account at a loss Job gave suitable and seasonable relief to
   (v. 15): I was eyes to the blind, counselling and advising those for
   the best that knew not what to do, and feet to the lame, assisting
   those with money and friends that knew what they should do, but knew
   not how to compass it. Those we best help whom we help out in that very
   thing wherein they are defective and most need help. We may come to be
   blind or lame ourselves, and therefore should pity and succour those
   that are so, Isa. xxxv. 3, 4; Heb. xii. 13.

   3. He valued himself by the conscience he made of justice and equity in
   all his proceedings. His friends had unjustly censured him as an
   oppressor. "So far from that," says he, "I always made it my business
   to maintain and support right." (1.) He devoted himself to the
   administration of justice (v. 14): I put on righteousness and it
   clothed me, that is, he had an habitual disposition to execute justice
   and put on a fixed resolution to do it. It was the girdle of his lions,
   Isa. xi. 5. It kept him tight and steady in all his motions. He always
   appeared in it, as in his clothing, and never without it. Righteousness
   will clothe those that put it on; it will keep them warm, and be
   comfortable to them; it will keep them safe, and fence them against the
   injuries of the season; it will adorn them, and recommend them to the
   favour both of God and man. (2.) He took pleasure in it, and, as I may
   say, a holy delight. He looked upon it as his greatest glory to do
   justice to all and injury to none: My judgment was as a robe and a
   diadem. Perhaps he did not himself wear a robe and a diadem; he was
   very indifferent to those ensigns of honour; those were most fond of
   them who had least intrinsic worth to recommend them. But the settled
   principles of justice, by which he was governed and did govern, were to
   him instead of all those ornaments. If a magistrate do the duty of his
   place, that is an honour to him far beyond his gold or purple, and
   should be, accordingly, his delight; and truly if he do not make
   conscience of his duty, and in some measure answer the end of his
   elevation, his robe and diadem, his gown and cap, his sword and mace,
   are but a reproach, like the purple robe and crown of thorns with which
   the Jews studied to ridicule our Saviour; for, as clothes on a dead man
   will never make him warm, so robes on a base man will never make him
   honourable. (3.) He took pains in the business of his place (v. 16):
   The cause which I knew not I searched out. He diligently enquired into
   the matters of fact, patiently and impartially heard both sides, set
   every thing in its true light, and cleared it from false colours; he
   laid all circumstances together, that he might find out the truth and
   the merits of every cause, and then, and not until then, gave judgment
   upon it. He never answered a matter before he heard it, nor did he
   judge a man to be righteous, however he seemed, for his being first in
   his own cause, Prov. xviii. 17.

   4. He valued himself by the check he gave to the violence of proud and
   evil men (v. 17): I broke the jaws of the wicked. He does not say that
   he broke their necks. He did not take away their lives, but he broke
   their jaws, he took away their power of doing mischief; he humbled
   them, mortified them, and curbed their insolence, and so plucked the
   spoil out of their teeth, delivered the persons and estates of honest
   men from being made a prey of by them. When they had got the spoil
   between their teeth, and were greedily swallowing it down, he bravely
   rescued it, as David did the lamb out of the mouth of the lion, not
   fearing, though they roared and raged like a lion disappointed of his
   prey. Good magistrates must thus be a terror and restraint to
   evil-doers and a protection to the innocent, and, in order to this,
   they have need to arm themselves with zeal, and resolution, and an
   undaunted courage. A judge upon the bench has as much need to be bold
   and brave as a commander in the field.

   18 Then I said, I shall die in my nest, and I shall multiply my days as
   the sand.   19 My root was spread out by the waters, and the dew lay
   all night upon my branch.   20 My glory was fresh in me, and my bow was
   renewed in my hand.   21 Unto me men gave ear, and waited, and kept
   silence at my counsel.   22 After my words they spake not again; and my
   speech dropped upon them.   23 And they waited for me as for the rain;
   and they opened their mouth wide as for the latter rain.   24 If I
   laughed on them, they believed it not; and the light of my countenance
   they cast not down.   25 I chose out their way, and sat chief, and
   dwelt as a king in the army, as one that comforteth the mourners.

   That which crowned Job's prosperity was the pleasing prospect he had of
   the continuance of it. Though he knew, in general, that he was liable
   to trouble, and therefore was not secure (ch. iii. 26, I was not in
   safety, neither had I rest), yet he had no particular occasion for
   fear, but as much reason as ever any man had to count upon the
   lengthening out of his tranquility.

   I. See here what his thoughts were in his prosperity (v. 18): Then I
   said, I shall die in my nest. Having made himself a warm and easy nest,
   he hoped nothing would disturb him in it, nor remove him out of it,
   till death removed him. He knew he had never stolen any coal from the
   altar which might fire his nest; he saw no storm arising to shake down
   his nest; and therefore concluded, To morrow shall be as this day; as
   David (Ps. xxx. 6), My mountain stands strong, and shall not be moved.
   Observe, 1. In the midst of his prosperity he thought of dying, and the
   thought was not uneasy to him. He knew that, though his nest was high,
   it did not set him out of the reach of the darts of death. 2. Yet he
   flattered himself with vain hopes, (1.) That he should live long,
   should multiply his days as the sand. He means as the sand on the
   sea-shore; whereas we should rather reckon our days by the sand in the
   hourglass, which will have run out in a little time. See how apt even
   good people are to think of death as a thing at a distance, and to put
   far from them that evil day, which will really be to them a good day.
   (2.) That he should die in the same prosperous state in which he had
   lived. If such an expectation as this arise from a lively faith in the
   providence and promise of God, it is well, but if from a conceit of our
   own wisdom, and the stability of these earthly things, it is
   ill-grounded and turns into sin. We hope Job's confidence was like
   David's (Ps. xxvii. 1, Whom shall I fear?), not like the rich fool's
   (Luke xii. 19), Soul, take thy ease.

   II. See what was the ground of these thoughts.

   1. If he looked at home, he found he had a good foundation. His stock
   was all his own, and none of all his neighbours had any demand upon
   him. He found no bodily distemper growing upon him; his estate did not
   lie under any incumbrance; nor was he sensible of any worm at the root
   of it. He was getting forward in his affairs, and not going
   behind-hand; he lost no reputation, but gained rather; he knew no rival
   that threatened either to eclipse his honour or abridge his power. See
   how he describes this, v. 19, 20. He was like a tree whose root is not
   only spread out, which fixes it and keeps it firm, so that it is in no
   danger of being overturned, but spread out by the waters, which feed
   it, and make it fruitful and flourishing, so that it is in no danger of
   withering. And, as he thought himself blessed with the fatness of the
   earth, so also with the kind influences of heaven too; for the dew lay
   all night upon his branch. Providence favoured him, and made all his
   enjoyments comfortable and all his enterprises successful. Let none
   think to support their prosperity with what they draw from this earth
   without that blessing which is derived from above. God's favour being
   continued to Job, in the virtue of that his glory was still fresh in
   him. Those about him had still something new to say in his praise, and
   needed not to repeat the old stories: and it is only by constant
   goodness that men's glory is thus preserved fresh and kept from
   withering and growing stale. His bow also was renewed in his hand, that
   is, his power to protect himself and annoy those that assailed him
   still increased, so that he thought he had as little reason as any man
   to fear the insults of the Sabeans and Chaldeans.

   2. If he looked abroad, he found he had a good interest and well
   confirmed. As he had no reason to dread the power of his enemies, so
   neither had he any reason to distrust the fidelity of his friends. To
   the last moment of his prosperity they continued their respect to him
   and their dependence on him. What had he to fear who so gave counsel as
   in effect to give law to all his neighbours? Nothing surely could be
   done against him when really nothing was done without him.

   (1.) He was the oracle of his country. He was consulted as an oracle,
   and his dictates were acquiesced in as oracles, v. 21. When others
   could not be heard all men gave ear to him, and kept silence at his
   counsel, knowing that, as nothing could be said against it, so nothing
   needed to be added to it. And therefore, after his words, they spoke
   not again, v. 22. Why should men meddle with a subject that has already
   been exhausted?

   (2.) He was the darling of his country. All about him were well pleased
   with every thing he said and did, as David's people were with him, 2
   Sam. iii. 36. He had the hearts and affections of all his neighbours,
   all his servants, tenants, subjects; never was man so much admired nor
   so well beloved. [1.] Those were thought happy to whom he spoke, and
   they thought themselves so. Never were the dews of heaven so acceptable
   to the parched ground as his wise discourses were to those that
   attended on them, especially to those to whom they were particularly
   accommodated and directed. His speech dropped upon them, and they
   waited for its as for the rain (v. 22, 23), wondering at the gracious
   words which proceeded out of his mouth, catching at them, laying hold
   on them, and treasuring them up as apophthegms. His servants that stood
   continually before him to hear his wisdom would not have envied
   Solomon's. Those are wise, or are likely to be so, that know how to
   value wise discourse, that wish for it, and wait for it, and drink it
   in as the earth does the rain that comes often upon it, Heb. vi. 7. And
   those who have such an interest as Job had in the esteem of others
   whose ipse dixit--bare assertion goes so far, as they have a great
   opportunity of doing good, so they must take great care lest they do
   hurt, for a bad word out of their mouths is very infectious. [2.] Much
   more happy were those thought on whom he smiled, and they thought
   themselves so, v. 24. "If I laughed on them, designing thereby to show
   myself pleased in them, or pleasant with them, it was such a favour
   that they believed it not for joy," or because it was so rare a thing
   to see this grave man smile. Many seek the ruler's favour. Job was a
   ruler whose favour was courted and valued at a high rate. He to whom a
   great prince gave a kiss was envied by another to whom he only gave a
   golden cup. Familiarity often breeds contempt; but if Job at any time
   saw fit, for his own diversion, to make himself free with those about
   him, yet it did not in the least diminish the veneration they had for
   him: The light of his countenance they cast not down. So wisely did he
   dispense his favours as not to make them cheap, and so wisely did they
   receive them as not to make themselves unworthy of them another time.

   (3.) He was the sovereign of his country, v. 25. He chose out their
   way, sat at the helm, and steered for them, all referring themselves to
   his conduct and submitting themselves to his command. To this perhaps,
   in many countries, monarchy owed its rise: such a man as Job, that so
   far excelled all his neighbours in wisdom and integrity, could not but
   sit chief, and the fool will, of course, be servant to the wise in
   heart: and, if the wisdom did but for a while run in the blood, the
   honour and power would certainly attend it and so by degrees become
   hereditary. Two things recommended Job to the sovereignty:--[1.] That
   he had the authority of a commander or general. He dwelt as a king in
   the army, giving orders which were not to be disputed. Every one that
   has the spirit of wisdom has not the spirit of government, but Job had
   both, and, when there was occasion, could assume state, as the king in
   the army does, and say, "Go," "Come," and "Do this," Matt. viii. 9.
   [2.] That yet he had the tenderness of a comforter. He was as ready to
   succour those in distress as if it had been his office to comfort the
   mourners. Eliphaz himself owned he had been very good in that respect
   (ch. iv. 3): Thou hast strengthened the weak hands. And this he now
   reflected upon with pleasure, when he was himself a mourner. But we
   find it easier to comfort others with the comforts wherewith we
   ourselves have been formerly comforted than to comfort ourselves with
   those comforts wherewith we have formerly comforted others.

   I know not but we may look upon Job as a type and figure of Christ in
   his power and prosperity. Our Lord Jesus is such a King as Job was, the
   poor man's King, who loves righteousness and hates iniquity, and upon
   whom the blessing of a world ready to perish comes; see Ps. lxxii. 2,
   &c. To him therefore let us give ear, and let him sit chief in our
   hearts.
     __________________________________________________________________

J O B

  CHAP. XXX.

   It is a melancholy "But now" which this chapter begins with. Adversity
   is here described as much to the life as prosperity was in the
   foregoing chapter, and the height of that did but increase the depth of
   this. God sets the one over-against the other, and so did Job, that his
   afflictions might appear the more grievous, and consequently his case
   the more pitiable. I. He had lived in great honour, but now he had
   fallen into disgrace, and was as much vilified, even by the meanest, as
   ever he had been magnified by the greatest; this he insists much on,
   ver. 1-14. II. He had had much inward comfort and delight, but now he
   was a terror and burden to himself (ver. 15, 16) and overwhelmed with
   sorrow, ver. 28-31. III. He had long enjoyed a good state of health,
   but now he was sick and in pain, ver. 17-19, 29, 30. IV. Time was when
   the secret of God was with him, but now his communication with heaven
   was cut off, ver. 20-22. V. He had promised himself a long life, but
   now he saw death at the door, ver. 23. One thing he mentions, which
   aggravated his affliction, that it surprised him when he looked for
   peace. But two things gave him some relief:--1. That his troubles would
   not follow him to the grave, ver. 24. 2. That his conscience witnessed
   for him that, in his prosperity, he had sympathized with those that
   were in misery, ver. 25.

Job's Humbled Condition. (b. c. 1520.)

   1 But now they that are younger than I have me in derision, whose
   fathers I would have disdained to have set with the dogs of my flock.
   2 Yea, whereto might the strength of their hands profit me, in whom old
   age was perished?   3 For want and famine they were solitary; fleeing
   into the wilderness in former time desolate and waste.   4 Who cut up
   mallows by the bushes, and juniper roots for their meat.   5 They were
   driven forth from among men, (they cried after them as after a thief;)
     6 To dwell in the clifts of the valleys, in caves of the earth, and
   in the rocks.   7 Among the bushes they brayed; under the nettles they
   were gathered together.   8 They were children of fools, yea, children
   of base men: they were viler than the earth.   9 And now am I their
   song, yea, I am their byword.   10 They abhor me, they flee far from
   me, and spare not to spit in my face.   11 Because he hath loosed my
   cord, and afflicted me, they have also let loose the bridle before me.
     12 Upon my right hand rise the youth; they push away my feet, and
   they raise up against me the ways of their destruction.   13 They mar
   my path, they set forward my calamity, they have no helper.   14 They
   came upon me as a wide breaking in of waters: in the desolation they
   rolled themselves upon me.

   Here Job makes a very large and sad complaint of the great disgrace he
   had fallen into, from the height of honour and reputation, which was
   exceedingly grievous and cutting to such an ingenuous spirit as Job's
   was. Two things he insists upon as greatly aggravating his
   affliction:--

   I. The meanness of the persons that affronted him. As it added much to
   his honour, in the day of his prosperity, that princes and nobles
   showed him respect and paid a deference to him, so it added no less to
   his disgrace in his adversity that he was spurned by the footmen, and
   trampled upon by those that were not only every way his inferiors, but
   were the meanest and most contemptible of all mankind. None can be
   represented as more base than those are here represented who insulted
   Job, upon all accounts. 1. They were young, younger than he (v. 1), the
   youth (v. 12), who ought to have behaved themselves respectfully
   towards him for his age and gravity. Even the children, in their play,
   played upon him, as the children of Bethel upon the prophet, Go up,
   thou bald-head. Children soon learn to be scornful when they see their
   parents so. 2. They were of a mean extraction. Their fathers were so
   very despicable that such a man as Job would have disdained to take
   them into the lowest service about his house, as that of tending the
   sheep and attending the shepherds with the dogs of his flock, v. 1.
   They were so shabby that they were not fit to be seen among his
   servants, so silly that they were not fit to be employed, and so false
   that they were not fit to be trusted in the meanest post. Job here
   speaks of what he might have done, not of what he did: he was not of
   such a spirit as to set any of the children of men with the dogs of his
   flock; he knew the dignity of human nature better than to do so. 3.
   They and their families were the unprofitable burdens of the earth, and
   good for nothing. Job himself, with all his prudence and patience,
   could make nothing of them, v. 2. The young were not fit for labour,
   they were so lazy, and went about their work so awkwardly: Whereto
   might the strength of their hands profit me? The old were not to be
   advised with in the smallest matters, for in them was old age indeed,
   but their old age was perished, they were twice children. 4. They were
   extremely poor, v. 3. They were ready to starve, for they would not
   dig, and to beg they were ashamed. Had they been brought to necessity
   by the providence of God, their neighbours would have sought them out
   as proper objects of charity and would have relieved them; but, being
   brought into straits by their own slothfulness and wastefulness, nobody
   was forward to relieve them. Hence they were forced to flee into the
   deserts both for shelter and sustenance, and were put to sorry shifts
   indeed, when they cut up mallows by the bushes, and were glad to eat
   them, for want of food that was fit for them, v. 4. See what hunger
   will bring men to: one half of the world does not know how the other
   half lives; yet those that have abundance ought to think sometimes of
   those whose fare is very coarse and who are brought to a short
   allowance of that too. But we must own the righteousness of God, and
   not think it strange, if slothfulness clothe men with rags and the idle
   soul be made to suffer hunger. This beggarly world is full of the
   devil's poor. 5. They were very scandalous wicked people, not only the
   burdens, but the plagues, of the places where they lived, arrant
   scoundrels, the scum of the country: They were driven forth from among
   men, v. 5. They were such lying, thieving, lurking, mischievous people,
   that the best service the magistrates could do was to rid the country
   of them, while the very mob cried after them as after a thief. Away
   with such fellows from the earth; it is not fit they should live. They
   were lazy and would not work, and therefore they were exclaimed against
   as thieves, and justly; for those that do not earn their own bread by
   honest labour do, in effect, steal the bread out of other people's
   mouths. An idle fellow is a public nuisance; but it is better to drive
   such into a workhouse than, as here, into a wilderness, which will
   punish them indeed, but never reform them. They were forced to dwell in
   caves of the earth, and they brayed like asses among the bushes, v. 6,
   7. See what is the lot of those that have the cry of the country, the
   cry of their own conscience, against them; they cannot but be in a
   continual terror and confusion. They groan among the trees (so
   Broughton) and smart among the nettles; they are stung and scratched
   there, where they hoped to be sheltered and protected. See what
   miseries wicked people bring themselves to in this world; yet this is
   nothing to what is in reserve for them in the other world. 8. They had
   nothing at all in them to recommend them to any man's esteem. They were
   a vile kind; yea, a kind without fame, people that nobody could give a
   good word to nor had a good wish for; they were banished from the earth
   as being viler than the earth. One would not think it possible that
   ever the human nature should sink so low, and degenerate so far, as it
   did in these people. When we thank God that we are men we have reason
   to thank him that we are not such men. But such as these were abusive
   to Job, (1.) In revenge, because when he was in prosperity and power,
   like a good magistrate, he put in execution the laws which were in
   force against vagabonds, and rogues, and sturdy beggars, which these
   base people now remembered against him. (2.) In triumph over him,
   because they thought he had now become like one of them. Isa. xiv. 10,
   11. The abjects, men of mean spirits, insult over the miserable, Ps.
   xxxv. 15.

   II. The greatness of the affronts that were given him. It cannot be
   imagined how abusive they were.

   1. They made ballads on him, with which they made themselves and their
   companions merry (v. 9): I am their song and their byword. Those have a
   very base spirit that turn the calamities of their honest neighbours
   into a jest, and can sport themselves with their griefs.

   2. They shunned him as a loathsome spectacle, abhorred him, fled far
   from him, (v. 10), as an ugly monster or as one infected. Those that
   were themselves driven out from among men would have had him driven
   out. For,

   3. They expressed the greatest scorn and indignation against him. They
   spat in his face, or were ready to do so; they tripped up his heels,
   pushed away his feet (v. 12), kicked him, either in wrath, because they
   hated him, or in sport, to make themselves merry with him, as they did
   with their companions at foot-ball. The best of saints have sometimes
   received the worst of injuries and indignities from a spiteful,
   scornful, wicked world, and must not think it strange; our Master
   himself was thus abused.

   4. They were very malicious against him, and not only made a jest of
   him, but made a prey of him--not only affronted him, but set themselves
   to do him all the real mischief they could devise: They raise up
   against me the ways of their destruction; or (as some read it), They
   cast upon me the cause of their woe; that is, "They lay the blame of
   their being driven out upon me;" and it is common for criminals to hate
   the judges and laws by which they are punished. But under this
   pretence, (1.) They accused him falsely, and misrepresented his former
   conversation, which is here called marring his path. They reflected
   upon him as a tyrant and an oppressor because he had done justice upon
   them; and perhaps Job's friends grounded their uncharitable censures of
   him (ch. xxii. 6, &c.) upon the unjust and unreasonable clamours of
   these sorry people; and it was an instance of their great weakness and
   inconsideration, for who can be innocent if the accusations of such
   persons may be heeded? (2.) They not only triumphed in his calamity,
   but set it forward, and did all they could to add to his miseries and
   make them more grievous to him. It is a great sin to forward the
   calamity of any, especially of good people. In this they have no
   helper, nobody to set them on or to countenance them in it, nobody to
   bear them out or to protect them, but they do it of their own accord;
   they are fools in other things, but wise enough to do mischief, and
   need no help in inventing that. Some read it thus, They hold my
   heaviness a profit, though they be never the better. Wicked people,
   though they get nothing by the calamities of others, yet rejoice in
   them.

   5. Those that did him all this mischief were numerous, unanimous, and
   violent (v. 14): They came upon me as a wide breaking in of waters,
   when the dam is broken; or, "They came as soldiers into a broad breach
   which they have made in the wall of a besieged city, pouring in upon me
   with the utmost fury;" and in this they took a pride and a pleasure:
   They rolled themselves in the desolation as a man rolls himself in a
   soft and easy bed, and they rolled themselves upon him with all the
   weight of their malice.

   III. All this contempt put upon him was caused by the troubles he was
   in (v. 11): "Because he has loosed my cord, has taken away the honour
   and power with which I was girded (ch. xii. 18), has scattered what I
   had got together and untwisted all my affairs--because he has afflicted
   me, therefore they have let loose the bridle before me," that is, "have
   given themselves a liberty to say and do what they please against me."
   Those that by Providence are stripped of their honour may expect to be
   loaded with contempt by inconsiderate ill-natured people. "Because he
   hath loosed his cord" (the original has that reading also), that is,
   "because he has taken off his bridle of restraint from off their
   malice, they cast away the bridle from me," that is, "they make no
   account of my authority, nor stand in any awe of me." It is owing to
   the hold God has of the consciences even of bad men, and the restraints
   he lays upon them, that we are not continually thus insulted and
   abused; and, if at any time we meet with such ill treatment, we must
   acknowledge the hand of God in taking off those restraints, as David
   did when Shimei cursed him: So let him curse, for the Lord hath bidden
   him. Now in all this, 1. We may see the uncertainty of worldly honour,
   and particularly of popular applause, how suddenly a man may fall from
   the height of dignity into the depth of disgrace. What little cause
   therefore have men to be ambitious or proud of that which may be so
   easily lost, and what little confidence is to be put in it! Those that
   to-day cry Hosannah may to-morrow cry Crucify. But there is an honour
   which comes from God, which if we secure, we shall find it not thus
   changeable and loseable. 2. We may see that it has often been the lot
   of very wise and good men to be trampled upon and abused. And, 3. That
   those who look only at the things that are seen despise those whom the
   world frowns upon, though they are ever so much the favourites of
   Heaven. Nothing is more grievous in poverty than that it renders men
   contemptible. Turba Remi sequitur fortunam, ut semper odit
   damnatos--The Roman populace, faithful to the turns of fortune, still
   persecute the fallen. 4. We may see in Job a type of Christ, who was
   thus made a reproach of men and despised of the people (Ps. xxii. 6;
   Isa. liii. 3), and who hid not his face from shame and spitting, but
   bore the indignity better than Job did.

Job Complains of His Affliction. (b. c. 1520.)

   15 Terrors are turned upon me: they pursue my soul as the wind: and my
   welfare passeth away as a cloud.   16 And now my soul is poured out
   upon me; the days of affliction have taken hold upon me.   17 My bones
   are pierced in me in the night season: and my sinews take no rest.   18
   By the great force of my disease is my garment changed: it bindeth me
   about as the collar of my coat.   19 He hath cast me into the mire, and
   I am become like dust and ashes.   20 I cry unto thee, and thou dost
   not hear me: I stand up, and thou regardest me not.   21 Thou art
   become cruel to me: with thy strong hand thou opposest thyself against
   me.   22 Thou liftest me up to the wind; thou causest me to ride upon
   it, and dissolvest my substance.   23 For I know that thou wilt bring
   me to death, and to the house appointed for all living.   24 Howbeit he
   will not stretch out his hand to the grave, though they cry in his
   destruction.   25 Did not I weep for him that was in trouble? was not
   my soul grieved for the poor?   26 When I looked for good, then evil
   came unto me: and when I waited for light, there came darkness.   27 My
   bowels boiled, and rested not: the days of affliction prevented me.
   28 I went mourning without the sun: I stood up, and I cried in the
   congregation.   29 I am a brother to dragons, and a companion to owls.
     30 My skin is black upon me, and my bones are burned with heat.   31
   My harp also is turned to mourning, and my organ into the voice of them
   that weep.

   In this second part of Job's complaint, which is very bitter, and has a
   great many sorrowful accents in it, we may observe a great deal that he
   complains of and some little that he comforts himself with.

   I. Here is much that he complains of.

   1. In general, it was a day of great affliction and sorrow. (1.)
   Affliction seized him, and surprised him. It seized him (v. 16): The
   days of affliction have taken hold upon me, have caught me (so some);
   they have arrested me, as the bailiff arrests the debtor, claps him on
   the back, and secures him. When trouble comes with commission it will
   take fast hold, and not lose its hold. It surprised him (v. 27): "The
   days of affliction prevented me," that is, "they came upon me without
   giving me any previous warning. I did not expect them, nor make any
   provision for such an evil day." Observe, He reckons his affliction by
   days, which will soon be numbered and finished, and are nothing to the
   ages of eternity, 2 Cor. iv. 17. (2.) He was in great sorrow by reason
   of it. His bowels boiled with grief, and rested not, v. 27. The sense
   of his calamities was continually preying upon his spirits without any
   intermission. He went mourning from day to day, always sighing, always
   weeping; and such cloud was constantly upon his mind that he went, in
   effect, without the sun, v. 28. He had nothing that he could take any
   comfort in. He abandoned himself to perpetual sorrow, as one that, like
   Jacob, resolved to go to the grave mourning. He walked out of the sun
   (so some) in dark shady places, as melancholy people use to do. If he
   went into the congregation, to join with them in solemn worship,
   instead of standing up calmly to desire their prayers, he stood up and
   cried aloud, through pain of body, or anguish of mind, like one half
   distracted. If he appeared in public, to receive visits, when the fit
   came upon him he could not contain himself, nor preserve due decorum,
   but stood up and shrieked aloud. Thus he was a brother to dragons and
   owls (v. 29), both in choosing solitude and retirement, as they do
   (Isa. xxxiv. 13), and in making a fearful hideous noise as they do; his
   inconsiderate complaints were fitly compared to their inarticulate
   ones.

   2. The terror and trouble that seized his soul were the sorest part of
   his calamity, v. 15, 16. (1.) If he looked forward, he saw every thing
   frightful before him: if he endeavoured to shake off his terrors, they
   turned furiously upon him: if he endeavoured to escape from them, they
   pursued his soul as swiftly and violently as the wind. He complained,
   at first, of the terrors of God setting themselves in array against
   him, ch. vi. 4. And still, which way soever he looked, they turned upon
   him; which way soever he fled, they pursued him. My soul (Heb., my
   principal one, my princess); the soul is the principal part of the man;
   it is our glory; it is every way more excellent than the body, and
   therefore that which pursues the soul, and threatens that, should be
   most dreaded. (2.) If he looked back, he saw all the good he had
   formerly enjoyed removed from him, and nothing left him but the bitter
   remembrance of it: My welfare and prosperity pass away, as suddenly,
   swiftly, and irrecoverably, as a cloud. (3.) If he looked within, he
   found his spirit quite sunk and unable to bear his infirmity, not only
   wounded, but poured out upon him, v. 16. He was not only weak as water,
   but, in his own apprehension, lost as water spilt upon the ground.
   Compare Ps. xxii. 14, My heart is melted like wax.

   3. His bodily diseases were very grievous; for, (1.) He was full of
   pain, piercing pain, pain that went to the bone, to all his bones, v.
   17. It was a sword in his bones, which pierced him in the night season,
   when he should have been refreshed with sleep. His nerves were affected
   with strong convulsions; his sinews took no rest. By reason of his
   pain, he could take no rest, but sleep departed from his eyes. His
   bones were burnt with heat, v. 30. He was in a constant fever, which
   dried up the radical moisture and even consumed the marrow in his
   bones. See how frail our bodies are, which carry in themselves the
   seeds of our own disease and death. (2.) He was full of sores. Some
   that are pained in their bones, yet sleep in a whole skin, but, Satan's
   commission against Job extending both to his bone and to his flesh, he
   spared neither. His skin was black upon him, v. 30. The blood settled,
   and the sores suppurated and by degrees scabbed over, which made his
   skin look black. Even his garment had its colour changed with the
   continual running of his boils, and the soft clothing he used to wear
   had now grown so stiff that all his garments were like his collar, v.
   18. It would be noisome to describe what a condition poor Job was in
   for want of clean linen and good attendance, and what filthy rags all
   his clothes were. Some think that, among other diseases, Job was ill of
   a quinsy or swelling in his throat, and that it was this which bound
   him about like a stiff collar. Thus was he cast into the mire (v. 19),
   compared to mire (so some); his body looked more like a heap of dirt
   than any thing else. Let none be proud of their clothing nor proud of
   their cleanness; they know not but some disease or other may change
   their garments, and even throw them into the mire, and make them
   noisome both to themselves and others. Instead of sweet smell, there
   shall be a stench, Isa. iii. 24. We are but dust and ashes at the best,
   and our bodies are vile bodies; but we are apt to forget it, till God,
   by some sore disease, makes us sensibly to feel and own what we are. "I
   have become already like that dust and ashes into which I must shortly
   be resolved: wherever I go I carry my grave about with me."

   4. That which afflicted him most of all was that God seemed to be his
   enemy and to fight against him. It was he that cast him into the mire
   (v. 19), and seemed to trample on him when he had him there. This cut
   him to the heart more than any thing else, (1.) That God did not appear
   for him. He addressed himself to him, but gained no grant--appealed to
   him, but gained no sentence; he was very importunate in his
   applications, but in vain (v. 20): "I cry unto thee, as one in earnest,
   I stand up, and cry, as one waiting for an answer, but thou hearest
   not, thou regardest not, for any thing I can perceive." If our most
   fervent prayers bring not in speedy and sensible returns, we must not
   think it strange. Though the seed of Jacob did never seek in vain, yet
   they have often thought that they did and that God has not only been
   deaf, but angry, at the prayers of his people, Ps. lxxx. 4. (2.) That
   God did appear against him. That which he here says of God is one of
   the worst words that ever Job spoke (v. 21): Thou hast become cruel to
   me. Far be it from the God of mercy and grace that he should be cruel
   to any (his compassions fail not), but especially that he should be so
   to his own children. Job was unjust and ungrateful when he said so of
   him: but harbouring hard thoughts of God was the sin which did, at this
   time, most easily beset him. Here, [1.] He thought God fought against
   him and stirred up his whole strength to ruin him: With thy strong hand
   thou opposest thyself, or art an adversary against me. He had better
   thoughts of God (ch. xxiii. 6) when he concluded he would not plead
   against him with his great power. God has an absolute sovereignty and
   an irresistible strength, but he never uses either the one or the other
   for the crushing or oppressing of any. [2.] He thought he insulted over
   him (v. 22): Thou lifted me up to the wind, as a feather or the chaff
   which the wind plays with; so unequal a match did Job think himself for
   Omnipotence, and so unable was he to help himself when he was made to
   ride, not in triumph, but in terror, upon the wings of the wind, and
   the judgments of God did even dissolve his substance, as a cloud is
   dissolved and dispersed by the wind. Man's substance, take him in his
   best estate, is nothing before the power of God; it is soon dissolved.

   5. He expected no other now than that God, by these troubles, would
   shortly make an end of him: "If I be made to ride upon the wind, I can
   count upon no other than to break my neck shortly;" and he speaks as if
   God had no other design upon him than that in all his dealings with
   him: "I know that thou wilt bring me, with so much the more terror, to
   death, though I might have been brought thither without all this ado,
   for it is the house appointed for all living," v. 23. The grave is a
   house, a narrow, dark, cold, ill-furnished house, but it will be our
   residence, where we shall rest and be safe. It is our long home, our
   own home; for it is our mother's lap, and in it we are gathered to our
   fathers. It is a house appointed for us by him that has appointed us
   the bounds of all our habitations. It is appointed for all the living.
   It is the common receptacle, where rich and poor meet; it is appointed
   for the general rendezvous. We must all be brought thither shortly. It
   is God that brings us to it, for the keys of death and the grave are in
   his hand, and we may all know that, sooner or later, he will bring us
   thither. It would be well for us if we would duly consider it. The
   living know that they shall die; let us, each of us, know it with
   application.

   6. There were two things that aggravated his trouble, and made it the
   less tolerable:--(1.) That it was a very great disappointment to his
   expectation (v. 26): "When I looked for good, for more good, or at
   least for the continuance of what I had, then evil came"--such
   uncertain things are all our worldly enjoyments, and such a folly is it
   to feed ourselves with great expectations from them. Those that wait
   for light from the sparks of their creature comforts will be wretchedly
   disappointed and will make their bed in the darkness. (2.) That is was
   a very great change in his condition (v. 31): "My harp is not only laid
   by, and hung upon the willow-trees, but it is turned to mourning, and
   my organ into the voice of those that weep." Job, in his prosperity,
   had taken the timbrel and harp, and rejoiced at the sound of the organ,
   ch. xxi. 12. Notwithstanding his gravity and grace, he had found time
   to be cheerful; but now his tune was altered. Let those therefore that
   rejoice be as though they rejoiced not, for they know not how soon
   their laughter will be turned into mourning and their joy into
   heaviness. Thus we see how much Job complains of; but,

   II. Here is something in the midst of all with which he comforts
   himself, and it is but a little. 1. He foresees, with comfort, that
   death will be the period of all his calamities (v. 24): Though God now,
   with a strong hand, opposed himself against him, "yet," says he, "he
   will not stretch out his hand to the grave." The hand of God's wrath
   would bring him to death, but would not follow him beyond death; his
   soul would be safe and happy in the world of spirits, his body safe and
   easy in the dust. Though men cry in his destruction (though, when they
   are dying, there is a great deal of agony and out-cry, many a sigh, and
   groan, and complaint), yet in the grave they feel nothing, they fear
   nothing, but all is quiet there. "Though in hell, which is called
   destruction, they cry, yet not in the grave; and, being delivered from
   the second death, the first to me will be an effectual relief."
   Therefore he wished he might be hidden in the grave, ch. xiv. 13. 2. He
   reflects with comfort upon the concern he always had for the calamities
   of others when he was himself at ease (v. 25): Did not I weep for him
   that was in trouble? Some think he herein complains of God, thinking it
   very hard that he who had shown mercy to others should not himself find
   mercy. I would rather take it as a quieting consideration to himself;
   his conscience witnessed for him that he had always sympathized with
   persons in misery and done what he could to help them, and therefore he
   had reason to expect that, at length, both God and his friends would
   pity him. Those who mourn with them that mourn will bear their own
   sorrows the better when it comes to their turn to drink of the bitter
   cup. Did not my soul burn for the poor? so some read it, comparing it
   with that of St. Paul, 2 Cor. xi. 29, Who is offended, and I burn not?
   As those who have been unmerciful and hard-hearted to others may expect
   to hear of it from their own consciences, when they are themselves in
   trouble, so those who have considered the poor and succoured them shall
   have the remembrance thereof to make their bed easy in their sickness,
   Ps. xli. 1, 3.
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J O B

  CHAP. XXXI.

   Job had often protested his integrity in general; here he does it in
   particular instances, not in a way of commendation (for he does not
   here proclaim his good deeds), but in his own just and necessary
   vindication, to clear himself from those crimes with which his friends
   had falsely charged him, which is a debt every man owes to his own
   reputation. Job's friends had been particular in their articles of
   impeachment against him, and therefore he is so in his protestation,
   which seems to refer especially to what Eliphaz had accused him of, ch.
   xxii. 6, &c. They had produced no witnesses against him, neither could
   they prove the things whereof they now accused him, and therefore he
   may well be admitted to purge himself upon oath, which he does very
   solemnly, and with many awful imprecations of God's wrath if he were
   guilty of those crimes. This protestation confirms God's character of
   him, that there was none like him in the earth. Perhaps some of his
   accusers durst not have joined with him; for he not only acquits
   himself from those gross sins which lie open to the eye of the world,
   but from many secret sins which, if he had been guilty of them, nobody
   could have charged him, with, because he will prove himself no
   hypocrite. Nor does he only maintain the cleanness of his practices,
   but shows also that in them he went upon good principles, that the
   reason of his eschewing evil was because he feared God, and his piety
   was at the bottom of his justice and charity; and this crowns the proof
   of his sincerity. I. The sins from which he here acquits himself are,
   1. Wantonness and uncleanness of heart, ver. 1-4. 2. Fraud and
   injustice in commerce, ver. 4-8. 3. Adultery, ver. 9-12. 4. Haughtiness
   and severity towards his servants, ver. 13-15. 5. Unmercifulness to the
   poor, the widows, and the fatherless, ver. 16-23. 6. Confidence in his
   worldly wealth, ver. 24, 25. 7. Idolatry, ver. 26-28. 8. Revenge, ver.
   29-31. 9. Neglect of poor strangers, ver. 32. 10. Hypocrisy in
   concealing his own sins and cowardice in conniving at the sins of
   others, ver. 33, 34. 11. Oppression, and the violent invasion of other
   people's rights, ver. 38-40. And towards the close, he appeals to God's
   judgment concerning his integrity, ver. 35-37. Now, II. In all this we
   may see, 1. The sense of the patriarchal age concerning good and evil
   and what was so long ago condemned as sinful, that is, both hateful and
   hurtful. 2. A noble pattern of piety and virtue proposed to us for our
   imitation, which, if our consciences can witness for us that we conform
   to it, will be our rejoicing, as it was Job's in the day of evil.

Job's Vindication of Himself. (b. c. 1520.)

   1 I made a covenant with mine eyes; why then should I think upon a
   maid?   2 For what portion of God is there from above? and what
   inheritance of the Almighty from on high?   3 Is not destruction to the
   wicked? and a strange punishment to the workers of iniquity?   4 Doth
   not he see my ways, and count all my steps?   5 If I have walked with
   vanity, or if my foot hath hasted to deceit;   6 Let me be weighed in
   an even balance, that God may know mine integrity.   7 If my step hath
   turned out of the way, and mine heart walked after mine eyes, and if
   any blot hath cleaved to mine hands;   8 Then let me sow, and let
   another eat; yea, let my offspring be rooted out.

   The lusts of the flesh, and the love of the world, are the two fatal
   rocks on which multitudes split; against these Job protests he was
   always careful to stand upon his guard.

   I. Against the lusts of the flesh. He not only kept himself clear from
   adultery, from defiling his neighbour's wives (v. 9), but from all
   lewdness with any women whatsoever. He kept no concubine, no mistress,
   but was inviolably faithful to the marriage bed, though his wife was
   none of the wisest, best, or kindest. From the beginning it was so,
   that a man should have but one wife and cleave to her only; and Job
   kept closely to that institution and abhorred the thought of
   transgressing it; for, though his greatness might tempt him to it, his
   goodness kept him from it. Job was now in pain and sickness of body,
   and under that affliction it is in a particular manner comfortable if
   our consciences can witness for us that we have been careful to
   preserve our bodies in chastity and to possess those vessels in
   sanctification and honour, pure from the lusts of uncleanness. Now
   observe here,

   1. What the resolutions were which, in this matter, he kept to (v. 1):
   I made a covenant with my eyes, that is, "I watched against the
   occasions of the sin; why then should I think upon a maid?" that is,
   "by that means, through the grace of God, I kept myself from the very
   first step towards it." So far was he from wanton dalliances, or any
   act of lasciviousness, that, (1.) He would not so much as admit a
   wanton look. He made a covenant with his eyes, made this bargain with
   them, that he would allow them the pleasure of beholding the light of
   the sun and the glory of God shining in the visible creation, provided
   they would never fasten upon any object that might occasion any impure
   imaginations, much less any impure desires, in his mind; and under this
   penalty, that, if they did, they must smart for it in penitential
   tears. Note, Those that would keep their hearts pure must guard their
   eyes, which are both the outlets and inlets of uncleanness. Hence we
   read of wanton eyes (Isa. iii. 16) and eyes full of adultery, 2 Pet.
   ii. 14. The first sin began in the eye, Gen. iii. 6. What we must not
   meddle with we must not lust after; and what we must not lust after we
   must not look at; not the forbidden wealth (Prov. xxiii. 5), not the
   forbidden wine (Prov. xxiii. 31), not the forbidden woman, Matt. v. 28.
   (2.) He would not so much as allow a wanton thought: "Why then should I
   think upon a maid with any unchaste fancy or desire towards her?" Shame
   and sense of honour might restrain him from soliciting the chastity of
   a beautiful virgin, but only grace and the fear of God would restrain
   him from so much as thinking of it. Those are not chaste that are not
   so in spirit as well as body, 1 Cor. vii. 34. See how Christ's
   exposition of the seventh commandment agrees with the ancient sense of
   it, and how much better Job understood it than the Pharisees, though
   they sat in Moses's chair.

   2. What the reasons were which, in this matter, he was governed by. It
   was not for fear of reproach among men, though that is to be considered
   (Prov. vi. 33), but for fear of the wrath and curse of God. He knew
   very well, (1.) That uncleanness is a sin that forfeits all good, and
   shuts us out from the hope of it (v. 2): What portion of God is there
   from above? What blessing can such impure sinners expect from the pure
   and holy God, or what token of his favour? What inheritance of the
   Almighty can they look for from on high? There is no portion, no
   inheritance, no true happiness, for a soul, but what is in God, in the
   Almighty, and what comes from above, from on high. Those that wallow in
   uncleanness render themselves utterly unfit for communion with God,
   either in grace here or in glory hereafter, and become allied to
   unclean spirits, which are for ever separated from him; and then what
   portion, what inheritance, can they have with God? No unclean thing
   shall enter into the New Jerusalem, that holy city. (2.) It is a sin
   that incurs divine vengeance, v. 3. It will certainly be the sinner's
   ruin if it be not repented of in time. Is not destruction, a swift and
   sure destruction, to those wicked people, and a strange punishment to
   the workers of this iniquity? Fools make a mock at this sin, make a
   jest of it; it is with them a peccadillo, a trick of youth. But they
   deceive themselves with vain words, for because of these things, how
   light soever they make of them, the wrath of God, the unsupportable
   wrath of the eternal God, comes upon the children of disobedience, Eph.
   v. 6. There are some sinners whom God sometimes out of the common road
   of Providence to meet with; such are these. The destruction of Sodom is
   a strange punishment. Is there not alienation (so some read it) to the
   workers of iniquity? This is the sinfulness of the sin that it
   alienates the mind from God (Eph. iv. 18, 19), and this is the
   punishment of the sinners that they shall be eternally set at a
   distance from him, Rev. xxii. 15. (3.) It cannot be hidden from the
   all-seeing God. A wanton thought cannot be so close, nor a wanton look
   so quick, as to escape his cognizance, much less any act of uncleanness
   so secretly done as to be out of his sight. If Job was at any time
   tempted to this sin, he restrained himself from it, and all approaches
   to it, with this pertinent thought (v. 4), Doth not he see my ways; as
   Joseph did (Gen. xxxix. 9), How can I do it, and sin against God? Two
   things Job had an eye to:--[1.] God's omniscience. It is a great truth
   that God's eyes are upon all the ways of men (Prov. v. 20, 21); but Job
   here mentions it with application to himself and his own actions: Doth
   not he see my ways? O God! thou hast searched me and known me. God sees
   what rule we walk by, what company we walk with, what end we walk
   towards, and therefore what ways we walk in. [2.] His observance. "He
   not only sees, but takes notice; he counts all my steps, all my false
   steps in the way of duty, all my by-steps into the way of sin." He not
   only sees our ways in general, but takes cognizance of our particular
   steps in these ways, every action, every motion. He keeps account of
   all, because he will call us to account, will bring every work into
   judgment. God takes a more exact notice of us than we do of ourselves;
   for who ever counted his own steps? yet God counts them. Let us
   therefore walk circumspectly.

   II. He stood upon his guard against the love of the world, and
   carefully avoided all sinful indirect means of getting wealth. He
   dreaded all forbidden profit as much as all forbidden pleasure. Let us
   see,

   1. What his protestation is. In general, he had been honest and just in
   all his dealings, and never, to his knowledge, did any body any wrong.
   (1.) He never walked with vanity (v. 5), that is, he never durst tell a
   lie to get a good bargain. It was never his way to banter, or
   equivocate, or make many words in his dealings. Some men's constant
   walk is a constant cheat. They either make what they have more than it
   is, that they may be trusted, or less than it is, that nothing may be
   expected from them. But Job was a different man. His wealth was not
   acquired by vanity, though now diminished, Prov. xiii. 11. (2.) He
   never hasted to deceit. Those that deceive must be quick and sharp, but
   Job's quickness and sharpness were never turned that way. He never made
   haste to be rich by deceit, but always acted cautiously, lest, through
   inconsideration, he should do an unjust thing. Note, What we have in
   the world may be either used with comfort or lost with comfort if it
   was honestly obtained. (3.) His steps never turned out of the way, the
   way of justice and fair dealing; from that he never deviated, v. 7. He
   not only took care not to walk in a constant course and way of deceit,
   but he did not so much as take one step out of the way of honesty. In
   every particular action and affair we must closely tie ourselves up to
   the rules of righteousness. (4.) His heart did not walk after his eyes,
   that is, he did not covet what he saw that was another's, nor wish it
   his own. Covetousness is called the lust of the eye, 1 John ii. 16.
   Achan saw, and then took, the accursed thing. That heart must needs
   wander that walks after the eyes; for then it looks no further than the
   things that are seen, whereas it ought to be in heaven whither the eyes
   cannot reach: it should follow the dictates of religion and right
   reason: if it follow the eye, it will be misled to that for which God
   will bring men into judgment, Eccl. xi. 9. (5.) That no blot had
   cleaved to his hands, that is, he was not chargeable with getting any
   thing dishonestly, or keeping that which was another's, whenever it
   appeared to be so. Injustice is a blot, a blot to the estate, a blot to
   the owner; it spoils the beauty of both, and therefore is to be
   dreaded. Those that deal much in the world may perhaps have a blot come
   upon their hands, but they must wash it off again by repentance and
   restitution, and not let it cleave to their hands. See Isa. xxxiii. 15.

   2. How he ratifies his protestation. So confident is he of his own
   honesty that, (1.) He is willing to have his goods searched (v. 6): Let
   me be weighed in an even balance, that is, "Let what I have got be
   enquired into and it will be found to weigh well"--a sign that it was
   not obtained by vanity, for then Tekel would have been written on
   it--weighed in the balance and found too light. An honest man is so far
   from dreading a trial that he desires it rather, being well assured
   that God knows his integrity and will approve it, and that the trial of
   it will be to his praise and honour. (2.) He is willing to forfeit the
   whole cargo if there be found any prohibited or contraband goods, any
   thing but what he came honestly by (v. 8): "Let me sow, and let another
   eat," which was already agreed to be the doom of oppressors (ch. v. 5),
   "and let my offspring, all the trees that I have planted, be rooted
   out." This intimates that he believed the sin did deserve this
   punishment, that usually it is thus punished, but that though now his
   estate was ruined (and at such a time, if ever, his conscience would
   have brought his sin to his mind), yet he knew himself innocent and
   would venture all the poor remains of his estate upon the issue of the
   trial.

   9 If mine heart have been deceived by a woman, or if I have laid wait
   at my neighbour's door;   10 Then let my wife grind unto another, and
   let others bow down upon her.   11 For this is a heinous crime; yea, it
   is an iniquity to be punished by the judges.   12 For it is a fire that
   consumeth to destruction, and would root out all mine increase.   13 If
   I did despise the cause of my manservant or of my maidservant, when
   they contended with me;   14 What then shall I do when God riseth up?
   and when he visiteth, what shall I answer him?   15 Did not he that
   made me in the womb make him? and did not one fashion us in the womb?

   Two more instances we have here of Job's integrity:--

   I. That he had a very great abhorrence of the sin of adultery. As he
   did not wrong his own marriage bed by keeping a concubine (he did not
   so much as think upon a maid, v. 1), so he was careful not to offer any
   injury to his neighbour's marriage bed. Let us see here, 1. How clear
   he was from this sin, v. 9. (1.) He did not so much as covet his
   neighbour's wife; for even his heart was not deceived by a woman. The
   beauty of another man's wife did not kindle in him any unchaste
   desires, nor was he ever moved by the allurements of an adulterous
   woman, such as is described, Prov. vii. 6, &c. See the original of all
   the defilements of the life; they come from a deceived heart. Every sin
   is deceitful, and none more so than the sin of uncleanness. (2.) He
   never compassed or imagined any unchaste design. He never laid wait at
   his neighbour's door, to get an opportunity to debauch his wife in his
   absence, when the good man was not at home, Prov. vii. 19. See ch.
   xxiv. 15. 2. What a dread he had of this sin, and what frightful
   apprehensions he had concerning the malignity of it--that it was a
   heinous crime (v. 11), one of the greatest vilest sins a man can be
   guilty of, highly provoking to God, and destructive to the prosperity
   of the soul. With respect to the mischievousness of it, and the
   punishment it deserved, he owns that, if he were guilty of that heinous
   crime, (1.) His family might justly be made infamous in the highest
   degree (v. 10): Let my wife grind to another. Let her be a slave (so
   some), a harlot, so others. God often punishes the sins of one with the
   sin of another, the adultery of the husband with the adultery of the
   wife, as in David's case (2 Sam. xii. 11), which does not in the least
   excuse the treachery of the adulterous wife; but, how unrighteous
   soever she is, God is righteous. See Hos. iv. 13, Your spouses shall
   commit adultery. Note, Those who are not just and faithful to their
   relations must not think it strange if their relations be unjust and
   unfaithful to them. (2.) He himself might justly be made a public
   example: For it is an iniquity to be punished by the judges; yea,
   though those who are guilty of it are themselves judges, as Job was.
   Note, Adultery is a crime which the civil magistrate ought to take
   cognizance of and punish: so it was adjudged even in the patriarchal
   age, before the law of Moses made it capital. It is an evil work, to
   which the sword of justice ought to be a terror. (3.) It might justly
   become the ruin of his estate; nay, he knew it would be so (v. 12): It
   is a fire. Lust is a fire in the soul: those that indulge it are said
   to burn. It consumes all that is good there (the convictions, the
   comforts), and lays the conscience waste. It kindles the fire of God's
   wrath, which, if not extinguished by the blood of Christ, will burn to
   the lowest hell. It will consume even to that eternal destruction. It
   consumes the body, Prov. v. 11. It consumes the substance; it roots out
   all the increase. Burning lusts bring burning judgments. Perhaps it
   alludes to the burning of Sodom, which was intended for an example to
   those who should afterwards, in like manner, live ungodly.

   II. That he had a very great tenderness for his servants and ruled them
   with a gentle hand. He had a great household and he managed it well. By
   this he evidenced his sincerity that he had grace to govern his passion
   as well as his appetite; and he that in these two things has the rule
   of his own spirit is better than the mighty, Prov. xvi. 32. Here
   observe, 1. What were Job's condescensions to his servants (v. 13): He
   did not despise the cause of his man-servant, no, nor of his
   maid-servant, when they contended with him. If they contradicted him in
   any thing, he was willing to hear their reasons. If they had offended
   him, or were accused to him, he would patiently hear what they had to
   say for themselves, in their own vindication or excuse. Nay, if they
   complained of any hardship he put upon them, he did not browbeat them,
   and bid them hold their tongues, but gave them leave to tell their
   story, and redressed their grievances as far as it appeared they had
   right on their side. He was tender of them, not only when they served
   and pleased him, but even when they contended with him. Herein he was a
   great example to masters, to give to their servants that which is just
   and equal; nay, to do the same things to them that they expect from
   them (Col. iv. 1, Eph. vi. 9), and not to rule them with rigour, and
   carry it with a high hand. Many of Job's servants were slain in his
   service (ch. i. 15-17); the rest were unkind and undutiful to him, and
   despised his cause, though he never despised theirs (ch. xix. 15, 16);
   but he had this comfort that in his prosperity he had behaved well
   towards them. Note, When relations are either removed from us or
   embittered to us the testimony of our consciences that we have done our
   duty to them will be a great support and comfort to us. 2. What were
   the considerations that moved him to treat his servants thus kindly. He
   had, herein, an eye to God, both as his Judge and their Maker. (1.) As
   his Judge. He considered, "If I should be imperious and severe with my
   servants, what then shall I do when God riseth up?" He considered that
   he had a Master in heaven, to whom he was accountable, who will rise up
   and will visit; and we are concerned to consider what we shall do in
   the day of his visitation (Isa. x. 3), and, considering that we should
   be undone if God should then be strict and severe with us, we ought to
   be very mild and gentle towards all with whom we have to do. Consider
   what would become of us if God should be extreme to mark what we do
   amiss, should take all advantages against us and insist upon all his
   just demands from us--if he should visit every offence, and take every
   forfeiture--if he should always chide, and keep his anger for ever. And
   let not us be rigorous with our inferiors. Consider what will become of
   us if we be cruel and unmerciful to our brethren. The cries of the
   injured will be heard; the sins of the injurious will be punished.
   Those that showed no mercy shall find none; and what shall we do then?
   (2.) As his and his servants' Creator, v. 15. When he was tempted to be
   harsh with his servants, to deny them their right and turn a deaf ear
   to their reasonings, this thought came very seasonably into his mind,
   "Did not he that made me in the womb make him? I am a creature as well
   as he, and my being is derived and depending as well as his. He
   partakes of the same nature that I do and is the work of the same hand:
   Have we not all one Father?" Note, Whatever difference there is among
   men in their outward condition, in their capacity of mind, or strength
   of body, or place in the world, he that made the one made the other
   also, which is a good reason why we should not mock at men's natural
   infirmities, nor trample upon those that are in any way our inferiors,
   but, in every thing, do as we would be done by. It is a rule of
   justice, Parium par sit ratio--Let equals be equally estimated and
   treated; and therefore since there is so great a parity among men, they
   being all made of the same mould, by the same power, for the same end,
   notwithstanding the disparity of our outward condition, we are bound so
   far to set ourselves upon the level with those we deal with as to do to
   them, in all respects, as we would they should do to us.

Job's Compassion to the Poor. (b. c. 1520.)

   16 If I have withheld the poor from their desire, or have caused the
   eyes of the widow to fail;   17 Or have eaten my morsel myself alone,
   and the fatherless hath not eaten thereof;   18 (For from my youth he
   was brought up with me, as with a father, and I have guided her from my
   mother's womb;)   19 If I have seen any perish for want of clothing, or
   any poor without covering;   20 If his loins have not blessed me, and
   if he were not warmed with the fleece of my sheep;   21 If I have
   lifted up my hand against the fatherless, when I saw my help in the
   gate:   22 Then let mine arm fall from my shoulder blade, and mine arm
   be broken from the bone.   23 For destruction from God was a terror to
   me, and by reason of his highness I could not endure.

   Eliphaz had particularly charged Job with unmercifulness to the poor
   (ch. xxii. 6, &c.): Thou hast withholden bread from the hungry,
   stripped the naked of their clothing, and sent widows away empty. One
   would think he could not have been so very positive and express in his
   charge unless there had been some truth in it, some ground, for it; and
   yet it appears, by Job's protestation, that it was utterly false and
   groundless; he was never guilty of any such thing. See here,

   I. The testimony which Job's conscience gave in concerning his constant
   behaviour towards the poor. He enlarges most upon this head because in
   this matter he was most particularly accused. He solemnly protests,

   1. That he had never been wanting to do good to them, as there was
   occasion, to the utmost of his ability. He was always compassionate to
   the poor, and careful of them, especially the widows and fatherless,
   that were destitute of help. (1.) He was always ready to grant their
   desires and answer their expectations, v. 16. If a poor person begged a
   kindness of his, he was ready to gratify him; if he could but perceive
   by the widow's mournful craving look that she expected an alms from
   him, though she had not confidence enough to ask it, he had compassion
   enough to give it, and never caused the eyes of the widow to fail. (2.)
   He put a respect upon the poor, and did them honour; for he took the
   fatherless children to eat with him at his own table: they should fare
   as he fared, and be familiar with him, and he would show himself
   pleased with their company as if they had been his own, v. 17. As it is
   one of the greatest grievances of poverty that it exposes to contempt,
   so it is none of the least supports to the poor to be respected. (3.)
   He was very tender of them, and had a fatherly concern for them, v. 18.
   He was a father to the fatherless, took care of orphans, brought them
   up with him under his own eye, and gave them, not only maintenance, but
   education. He was a guide to the widow, who had lost the guide of her
   youth; he advised her in her affairs, took cognizance of them, and
   undertook the management of them. Those that need not our alms may yet
   have occasion for our counsel, and it may be a real kindness to them.
   This Job says he did from his youth, from his mother's womb. He had
   something of tenderness and compassion woven in his nature; he began
   betimes to do good, ever since he could remember; he had always some
   poor widow or fatherless child under his care. His parents taught him
   betimes to pity and relieve the poor, and brought up orphans with him.
   (4.) He provided food convenient for them; they ate of the same morsels
   that he did (v. 17), did not eat after him, of the crumbs that fell
   from his table, but with him, of the best dish upon his table. Those
   that have abundance must not eat their morsels alone, as if they had
   none but themselves to take care of, nor indulge their appetite with a
   dainty bit by themselves, but take others to share with them, as David
   took Mephibosheth. (5.) He took particular care to clothe those that
   were without covering, which would be more expensive to him than
   feeding them, v. 19. Poor people may perish for want of clothing as
   well as for want of food--for want of clothing to lie in by night or to
   go abroad in by day. If Job knew of any that were in this distress, he
   was forward to relieve them, and instead of giving rich and gaudy
   liveries to his servants, while the poor were turned off with rags that
   were ready to be thrown to the dunghill, he had good warm strong
   clothes made on purpose for them of the fleece of his sheep (v. 20), so
   that their loins, whenever they girt those garments about them, blessed
   him; they commended his charity, blessed God for him, and prayed God to
   bless him. Job's sheep were burned with fire from heaven, but this was
   his comfort that, when he had them, he came honestly by them, and used
   them charitably, fed the poor with their flesh and clothed them with
   their wool.

   2. That he had never been accessory to the wronging of any that were
   poor. It might be said, perhaps, that he was kind here and there to a
   poor orphan that was a favourite, but to others he was oppressive. No,
   he was tender to all and injurious to none. He never so much as lifted
   up his hand against the fatherless (v. 21), never threatened or
   frightened them, or offered to strike them; never used his power to
   crush those that stood in his way or squeeze what he could out of them,
   though he saw his help in the gate, that is, though he had interest
   enough, both in the people and in the judges, both to enable him to do
   it and to bear him out when he had done it. Those that have it in their
   power to do a wrong thing and go through with it, and a prospect of
   getting by it, and yet do justly, and love mercy, and are firm to both,
   may afterwards reflect upon their conduct with much comfort, as Job
   does here.

   II. The imprecation with which he confirms this protestation (v. 22):
   "If I have been oppressive to the poor, let my arm fall from my
   shoulder-blade and my arm be broken from the bone," that is, "let the
   flesh rot off from the bone and one bone be disjointed and broken off
   from another." Had he not been perfectly clear in this matter, he durst
   not thus have challenged the divine vengeance. And he intimates that it
   is a righteous thing with God to break the arm that is lifted up
   against the fatherless, as he withered Jeroboam's arm that was
   stretched out against a prophet.

   III. The principles by which Job was restrained from all
   uncharitableness and unmercifulness. He durst not abuse the poor; for
   though, with his help in the gate, he could overpower them, yet he
   could not make his part good against that God who is the patron of
   oppressed poverty and will not let oppressors go unpunished (v. 23):
   "Destruction from God was a terror to me, whenever I was tempted to
   this sin, and by reason of his highness I could not endure the thought
   of making him my enemy." He stood in awe, 1. Of the majesty of God, as
   a God above him. He thought of his highness, the infinite distance
   between him and God, which possessed him with such a reverence of him
   as made him very circumspect in his whole conversation. Those who
   oppress the poor, and pervert judgment and justice, forget that he who
   is higher than the highest regards, and there is a higher than they,
   who is able to deal with them (Eccl. v. 8); but Job considered this. 2.
   Of the wrath of God, as a God that would certainly be against him if he
   should wrong the poor. Destruction from God, because it would be a
   certain and an utter ruin to him if he were guilty of this sin, was a
   constant terror to him, to restrain him from it. Note, Good men, even
   the best, have need to restrain themselves from sin with the fear of
   destruction from God, and all little enough. This should especially
   restrain us from all acts of injustice and oppression that God himself
   is the avenger thereof. Even when salvation from God is a comfort to
   us, yet destruction from God should be a terror to us. Adam, in
   innocency, was awed with a threatening.

Job's Abhorrence of Idolatry. (b. c. 1520.)

   24 If I have made gold my hope, or have said to the fine gold, Thou art
   my confidence;   25 If I rejoiced because my wealth was great, and
   because mine hand had gotten much;   26 If I beheld the sun when it
   shined, or the moon walking in brightness;   27 And my heart hath been
   secretly enticed, or my mouth hath kissed my hand:   28 This also were
   an iniquity to be punished by the judge: for I should have denied the
   God that is above.   29 If I rejoiced at the destruction of him that
   hated me, or lifted up myself when evil found him:   30 Neither have I
   suffered my mouth to sin by wishing a curse to his soul.   31 If the
   men of my tabernacle said not, Oh that we had of his flesh! we cannot
   be satisfied.   32 The stranger did not lodge in the street: but I
   opened my doors to the traveller.

   Four articles more of Job's protestation we have in these verses,
   which, as all the rest, not only assure us what he was and did, but
   teach us what we should be and do:--

   I. He protests that he never set his heart upon the wealth of this
   world, nor took the things of it for his portions and happiness. He had
   gold; he had fine gold. His wealth was great, and he had gotten much.
   Our wealth is either advantageous or pernicious to us according as we
   stand affected to it. If we make it our rest and our ruler, it will be
   our ruin; if we make it our servant, and an instrument of
   righteousness, it will be a blessing to us. Job here tells us how he
   stood affected to his worldly wealth. 1. He put no great confidence in
   it: he did not make gold his hope, v. 24. Those are very unwise that
   do, and enemies to themselves, who depend upon it as sufficient to make
   them happy, who think themselves safe and honourable, and sure of
   comfort, in having abundance of this world's goods. Some make it their
   hope and confidence for another world, as if it were a certain token of
   God's favour; and those who have so much sense as not to think so yet
   promise themselves that it will be a portion for them in this life,
   whereas the things themselves are uncertain and our satisfaction in
   them is much more so. It is hard to have riches and not to trust in
   riches; and it is this which makes it so difficult for a rich man to
   enter into the kingdom of God, Matt. xix. 23; Mark x. 24. 2. He took no
   great complacency in it (v. 25): If I rejoiced because my wealth was
   great and boasted that my hand had gotten much. He took no pride in his
   wealth, as if it added any thing to his real excellency, nor did he
   think that his might and the power of his hand obtained it for him,
   Deut. viii. 17. He took no pleasure in it in comparison with the
   spiritual things which were the delight of his soul. His joy did not
   terminate in the gift, but passed through it to the giver. When he was
   in the midst of his abundance he never said, Soul, take thy ease in
   these things, eat, drink, and be merry, nor blessed himself in his
   riches. He did not inordinately rejoice in his wealth, which helped him
   to bear the loss of it so patiently as he did. The way to weep as
   though we wept not is to rejoice as though we rejoiced not. The less
   pleasure the enjoyment is the less pain the disappointment will be.

   II. He protests that he never gave the worship and glory to the
   creature which are due to God only; he was never guilty of idolatry, v.
   26-28. We do not find that Job's friends charged him with this. But
   there were those, it seems, at that time, who were so sottish as to
   worship the sun and moon, else Job would not have mentioned it.
   Idolatry is one of the old ways which wicked men have trodden, and the
   most ancient idolatry was the worshipping of the sun and moon, to which
   the temptation was most strong, as appears Deut. iv. 19, where Moses
   speaks of the danger which the people were in of being driven to
   worship them. But as yet it was practised secretly, and durst not
   appear in open view, as afterwards the most abominable idolatries did.
   Observe,

   1. How far Job kept from this sin. He not only never bowed the knee to
   Baal (which, some think, was designed to represent the sun), never fell
   down and worshipped the sun, but he kept his eye, his heart, and his
   lips, clean from this sin. (1.) He never so much as beheld the sun or
   the moon in their pomp and lustre with any other admiration of them
   than what led him to give all the glory of their brightness and
   usefulness to their Creator. Against spiritual as well as corporal
   adultery he made a covenant with his eyes; and this was his covenant,
   that, whenever he looked at the lights of heaven, he should by faith
   look through them, and beyond them, to the Father of lights. (2.) He
   kept his heart with all diligence, that that should not be secretly
   enticed to think that there is a divine glory in their brightness, or a
   divine power in their influence, and that therefore divine honours are
   to be paid to them. Here is the source of idolatry; it begins in the
   heart. Every man is tempted to that, as to other sins, when he is drawn
   away by his own lust and enticed. (3.) He did not so much as put a
   compliment upon these pretended deities, did not perform the least and
   lowest act of adoration: His mouth did not kiss his hand, which, it is
   likely, was a ceremony then commonly used even by some that yet would
   not be thought idolaters. It is an old-fashioned piece of civil respect
   among ourselves, in making a bow, to kiss the hand, a form which, it
   seems, was anciently used in giving divine honours to the sun and moon.
   They could not reach to kiss them, as the men that sacrificed kissed
   the calves (Hos. xiii. 2, 1 Kings xix. 18); but, to show their good
   will, they kissed their hand, reverencing those as their masters which
   God has made servants to this lower world, to hold the candle for us.
   Job never did it.

   2. How ill Job thought of this sin, v. 28. (1.) He looked upon it as an
   affront to the civil magistrate: It were an iniquity to be punished by
   the judge, as a public nuisance, and hurtful to kings and provinces.
   Idolatry debauches men's minds, corrupts their manners, takes off the
   true sense of religion which is the great bond of societies, and
   provokes God to give men up to a reprobate sense, and to send judgments
   upon a nation; and therefore the conservators of the public peace are
   concerned to restrain it by punishing it. (2.) He looked upon it as a
   much greater affront to the God of heaven, and no less than high
   treason against his crown and dignity: For I should have denied the God
   that is above, denied his being as God and his sovereignty as God
   above. Idolatry is, in effect, atheism; hence the Gentiles are said to
   be without God (atheists) in the world. Note, We should be afraid of
   every thing that does but tacitly deny the God above, his providence,
   or any of his perfections.

   III. He protests that he was so far from doing or designing mischief to
   any that he neither desired nor delighted in the hurt of the worst
   enemy he had. The forgiving of those that do us evil, it seems, was
   Old-Testament duty, though the Pharisees made the law concerning it of
   no effect, by teaching, Thou shalt love thy neighbour and hate thy
   enemy, Matt. v. 43. Observe here,

   1. Job was far from revenge. He did not only not return the injuries
   that were done him, not only not destroy those who hated him; but, (1.)
   He did not so much as rejoice when any mischief befel them, v. 29. Many
   who would not wilfully hurt those who stand in their light, or have
   done them a diskindness, yet are secretly pleased and laugh in their
   sleeve (as we say) when hurt is done them. But Job was not of that
   spirit. Though Job was a very good man, yet, it seems, there were those
   that hated him; but evil found them. He saw their destruction, and was
   far from rejoicing in it; for that would justly have brought the
   destruction upon him, as it is intimated, Prov. xxiv. 17, 18. (2.) He
   did not so much as wish in his own mind that evil might befel them, v.
   30. He never wished a curse to his soul (curses to the soul are the
   worst of curses), never desired his death; he knew that, if he did, it
   would turn into sin to him. He was careful not to offend with his
   tongue (Ps. xxxix. 1), would not suffer his mouth to sin, and therefore
   durst not imprecate any evil, no, not to his worst enemy. If others
   bear malice to us, that will not justify us in bearing malice to them.

   2. He was violently urged to revenge, and yet he kept himself thus
   clear from it (v. 31): The men of his tabernacle, his domestics, his
   servants, and those about him, were so enraged at Job's enemy who hated
   him, that they could have eaten him, if Job would but have set them on
   or given them leave. "O that we had of his flesh! Our master is
   satisfied to forgive him, but we cannot be so satisfied." See how much
   beloved Job was by his family, how heartily they espoused his cause,
   and what enemies they were to his enemies; but see what a strict hand
   Job kept upon his passions, that he would not avenge himself, though he
   had those about him that blew the coals of his resentment. Note, (1.) A
   good man commonly does not himself lay to heart the affronts that are
   done him so much as his friends do for him. (2.) Great men have
   commonly those about them that stir them up to revenge. David had so, 1
   Sam. xxiv. 4; xxvi. 8; 2 Sam. xvi. 9. But if they keep their temper,
   notwithstanding the spiteful insinuations of those about them,
   afterwards it shall be no grief of heart to them, but shall turn very
   much to their praise.

   IV. He protests that he had never been unkind or inhospitable to
   strangers (v. 32): The stranger lodged not in the street, as angels
   might lately have done in the streets of Sodom if Lot alone had not
   entertained them. Perhaps by that instance Job was taught (as we are,
   Heb. xiii. 2) not to be forgetful to entertain strangers. He that is at
   home must consider those that are from home, and put his soul into
   their soul's stead, and then do as he would be done by. Hospitality is
   a Christian duty, 1 Pet. iv. 9. Job, in his prosperity, was noted for
   good house-keeping: He opened his door to the road (so it may be read);
   he kept the street-door open, that he might see who passed by and
   invite them in, as Abraham, Gen. xviii. 1.

Job's Protestation of His Integrity. (b. c. 1520.)

   33 If I covered my transgressions as Adam, by hiding mine iniquity in
   my bosom:   34 Did I fear a great multitude, or did the contempt of
   families terrify me, that I kept silence, and went not out of the door?
     35 Oh that one would hear me! behold, my desire is, that the Almighty
   would answer me, and that mine adversary had written a book.   36
   Surely I would take it upon my shoulder, and bind it as a crown to me.
     37 I would declare unto him the number of my steps; as a prince would
   I go near unto him.   38 If my land cry against me, or that the furrows
   likewise thereof complain;   39 If I have eaten the fruits thereof
   without money, or have caused the owners thereof to lose their life:
   40 Let thistles grow instead of wheat, and cockle instead of barley.
   The words of Job are ended.

   We have here Job's protestation against three more sins, together with
   his general appeal to God's bar and his petition for a hearing there,
   which, it is likely, was intended to conclude his discourse (and
   therefore we will consider it last), but that another particular sin
   occurred, from which he thought it requisite to acquit himself. He
   clears himself from the charge,

   I. Of dissimulation and hypocrisy. The general crime of which his
   friends accused him was that, under the cloak of a profession of
   religion, he had kept up secret haunts of sin, and that really he was
   as bad as other people, but had the art of concealing it. Zophar
   insinuated (ch. xx. 12) that he hid his iniquity under his tongue.
   "No," says Job, "I never did (v. 33), I never covered my transgression
   as Adam, never palliated a sin with frivolous excuses, nor made
   fig-leaves the shelter of my shame, nor ever hid my iniquity in my
   bosom, as a fondling, a darling, that I could by no means part with, or
   as stolen goods which I dreaded the discovery of." It is natural to us
   to cover our sins; we have it from our first parents. We are loth to
   confess our faults, willing to extenuate them and make the best of
   ourselves, to devolve the blame upon others, as Adam on his wife, not
   without a tacit reflection upon God himself. But he that thus covers
   his sins shall not prosper, Prov. xxviii. 13. Job, in this
   protestation, intimates two things, which were certain evidences of his
   integrity:--1. That he was not guilty of any great transgression or
   iniquity, inconsistent with sincerity, which he had now industriously
   concealed. In this protestation he had dealt fairly, and, while he
   denies some sins, was not conscious to himself that he allowed himself
   in any. 2. That what transgression and iniquity he had been guilty of
   (Who is there that lives and sins not?) he had always been ready to own
   it, and, as soon as ever he perceived he had said or done amiss, he was
   ready to unsay it and undo it, as far as he could, by repentance,
   confessing it both to God and man, and forsaking it: this is doing
   honestly.

   II. From the charge of cowardice and base fear. His courage in that
   which is good he produces as an evidence of his sincerity in it (v.
   34): Did I fear a great multitude, that I kept silence? No, all that
   knew Job knew him to be a man of undaunted resolution in a good cause,
   that boldly appeared, spoke, and acted, in defence of religion and
   justice, and did not fear the face of man nor was ever threatened or
   brow-beaten out of his duty, but set his face as a flint. Observe, 1.
   What great conscience Job had made of his duty as a magistrate, or a
   man of reputation, in the place where he lived. He did not, he durst
   not, keep silence when he had a call to speak in an honest cause, or
   keep within doors when he had a call to go abroad to do good. The case
   may be such that it may be our sin to be silent and retired, as when we
   are called to reprove sin and bear our testimony against it, to
   vindicate the truths and ways of God, to do justice to those who are
   injured or oppressed, or in any way to serve the public or to do honour
   to our religion. 2. What little account Job made of the discouragements
   he met with in the way of his duty. He valued not the clamours of the
   mob, feared not a great multitude, nor did he value the menaces of the
   mighty: The contempt of families never terrified him. He was not
   deterred by the number or quality, the scorns or insults, or the
   injurious from doing justice to the injured; no, he scorned to be
   swayed and biassed by any such considerations, nor ever suffered a
   righteous cause to be run down by a high hand. He feared the great God,
   not the multitude, and his curse, not the contempt of families.

   III. From the charge of oppression and violence, and doing wrong to his
   poor neighbours. And here observe,

   1. What his protestation is--that the estate he had he both got and
   used honestly, so that his land could not cry out against him nor the
   furrows thereof complain (v. 38), as they do against those who get the
   possession of them by fraud and extortion, Hab. ii. 9-11. The whole
   creation is said to groan under the sin of man; but that which is
   unjustly gained and held cries out against a man, and accuses him,
   condemns him, and demands justice against him for the injury. Rather
   than his oppression shall go unpunished the very ground and the furrows
   of it shall witness against him, and be his prosecutors. Two things he
   could say safely concerning his estate:--(1.) That he never ate the
   fruits of it without money, v. 39. What he purchased he paid for, as
   Abraham for the land he bought (Gen. xxiii. 16), and David, 2 Sam.
   xxiv. 24. The labourers that he employed had their wages duly paid
   them, and, if he made use of the fruits of those lands that he let out,
   he paid his tenants for them, or allowed it in their rent. (2.) That he
   never caused the owners thereof to lose their life, never got an
   estate, as Ahab got Naboth's vineyard, by killing the heir and seizing
   the inheritance, never starved those that held lands of him nor killed
   them with hard bargains and hard usage. No tenant, no workman, no
   servant, he had, could complain of him.

   2. How he confirms his protestation. He does it, as often before, with
   a suitable imprecation (v. 40): "If I have got my estate unjustly, let
   thistles grow instead of wheat, the worst of weeds instead of the best
   of grains." When men get estates unjustly they are justly deprived of
   the comfort of them, and disappointed in their expectations from them.
   They sow their land, but they sow not that body that shall be. God will
   give it a body. It was sown wheat, but shall come up thistles. What men
   do not come honestly by will never do them any good. Job, towards the
   close of his protestation, appeals to the judgment-seat of God
   concerning the truth of it (v. 35-37): O that he would hear me, even
   that the Almighty would answer me! This was what he desired and often
   complained that he could not obtain; and, now that he had drawn up his
   own defence so particularly, he leaves it upon record, in expectation
   of a hearing, files it, as it were, till his cause be called.

   (1.) A trial is moved for, and the motion earnestly pressed: "O that
   one, any one, would hear me; my cause is so good, and my evidence so
   clear, that I am willing to refer it to any indifferent person
   whatsoever; but my desire is that the Almighty himself would determine
   it." An upright heart does not dread a scrutiny. He that means honestly
   wishes he had a window in his breast, that all men might see the
   intents of his heart. But an upright heart does particularly desire to
   be determined in every thing by the judgment of God, which we are sure
   is according to the truth. It was holy David's prayer, Search me, O
   God! and know my heart; and it was blessed Paul's comfort, He that
   judgeth me is the Lord.

   (2.) The prosecutor is called, the plaintiff summoned, and ordered to
   bring in his information, to say what he has to say against the
   prisoner, for he stands upon his deliverance: "O that my adversary had
   written a book--that my friends, who charge me with hypocrisy, would
   draw up their charge in writing, that it might be reduced to a
   certainty, and that we might the better join issue upon it." Job would
   be very glad to see the libel, to have a copy of his indictment. He
   would not hide it under his arm, but take it upon his shoulder, to be
   seen and read of all men, nay, he would bind it as a crown to him,
   would be pleased with it, and look upon it as his ornament; for, [1.]
   If it discovered to him any sin he had been guilty of, which he did not
   yet see, he should be glad to know it, that he might repent of it and
   get it pardoned. A good man is willing to know the worst of himself and
   will be thankful to those that will faithfully tell him of his faults.
   [2.] If it charged him with what was false, he doubted not but to
   disprove the allegations, that his innocency would be cleared up as the
   light, and he should come off with so much the more honour. But, [3.]
   He believed that, when his adversaries came to consider the matter so
   closely as they must do if they put the charge in writing, the
   accusations would be trivial and minute, and every one that saw them
   would say, "If this was all they had to say against him, it was a shame
   they gave him so much trouble."

   (3.) The defendant is ready to make his appearance and to give his
   accusers all the fair play they can desire. He will declare unto them
   the number of his steps, v. 37. He will let them into the history of
   his own life, will show them all the stages and scenes of it. He will
   give them a narrative of his conversation, what would make against him
   as well as what would make for him, and let them make what use they
   pleased of it; and so confident he is of his integrity that as a prince
   to be crowned, rather than a prisoner to be tried, he would go near to
   him, both to his accuser to hear his charge and to his judge to hear
   his doom. Thus the testimony of his conscience was his rejoicing.


   Hic murus aheneus esto, nil conscire sibi--

   Be this thy brazen bulwark of defence,

   Still to preserve thy conscience innocence.

   Those that have kept their hands without spot from the world, as Job
   did, may lift up their faces without spot unto God, and may comfort
   themselves with the prospect of his judgment when they lie under the
   unjust censures of men. If our hearts condemn us not, then have we
   confidence towards God.

   Thus the words of Job are ended; that is, he has now said all he would
   say in answer to his friends: he afterwards said something in a way of
   self-reproach and condemnation (ch. xl. 4, 5, xlii. 2, &c.), but here
   ends what he had to say in a way of self-defence and vindication. If
   this suffice not he will say no more; he knows when he has said enough
   and will submit to the judgment of the bench. Some think the manner of
   expression intimates that he concluded with an air of assurance and
   triumph. He now keeps the field and doubts not but to win the field.
   Who shall lay any thing to the charge of God's elect? It is God that
   justifies.
     __________________________________________________________________

J O B

  CHAP. XXXII.

   The stage is clear, for Job and his three friends have sat down, and
   neither he nor they have any thing more to say; it is therefore very
   seasonable for a moderator to interpose, and Elihu is the man. In this
   chapter we have, I. Some account of him, his parentage, his presence at
   this dispute, and his sentiments concerning it, ver. 1-5. II. The
   apology he made for his bold undertaking to speak to a question which
   had been so largely and learnedly argued by his seniors. He pleads, 1.
   That, though he had not the experience of an old man, yet he had the
   understanding of a man, ver. 6-10. 2. That he had patiently heard all
   they had to say, ver. 11-13. 3. That he had something new to offer,
   ver. 14-17. 4. That his mind was full of this matter, and it would be a
   refreshment to him to give it vent, ver. 18-20. 5. That he was resolved
   to speak impartially, ver. 21, 22. And he did speak so well to this
   matter that Job made no reply to him, and God gave him no rebuke when
   he checked both Job himself and his other three friends.

The Address of Elihu. (b. c. 1520.)

   1 So these three men ceased to answer Job, because he was righteous in
   his own eyes.   2 Then was kindled the wrath of Elihu the son of
   Barachel the Buzite, of the kindred of Ram: against Job was his wrath
   kindled, because he justified himself rather than God.   3 Also against
   his three friends was his wrath kindled, because they had found no
   answer, and yet had condemned Job.   4 Now Elihu had waited till Job
   had spoken, because they were elder than he.   5 When Elihu saw that
   there was no answer in the mouth of these three men, then his wrath was
   kindled.

   Usually young men are the disputants and old men the moderators; but
   here, when old men were the disputants, as a rebuke to them for their
   unbecoming heat, a young man is raised up to be the moderator. Divers
   of Job's friends were present, that came to visit him and to receive
   instruction. Now here we have,

   I. The reason why his three friends were now silent. They ceased to
   answer him, and let him have his saying, because he was righteous in
   his own eyes. This was the reason they gave why they said no more,
   because it was to no purpose to argue with a man that was so
   opinionative, v. 1. Those that are self-conceited are indeed hard to be
   wrought upon; there is more hope of a fool (a fool of God's making)
   than of those who are fools of their own making, Prov. xxvi. 12. But
   they did not judge fairly concerning Job: he was really righteous
   before God, and not righteous in his own eyes only; so that it was only
   to save their own credit that they made this the reason of their
   silence, as peevish disputants commonly do when they find themselves
   run a-ground and are not willing to own themselves unable to make their
   part good.

   II. The reasons why Elihu, the fourth, now spoke. His name Elihu
   signifies My God is he. They had all tried in vain to convince Job, but
   my God is he that can and will do it, and did it at last: he only can
   open the understanding. He is said to be a Buzite, from Buz, Nahor's
   second son (Gen. xxii. 21), and of the kindred of Ram, that is, Aram
   (so some), whence the Syrians or Aramites descended and were
   denominated, Gen. xxii. 21. Of the kindred of Abram; so the
   Chaldee-paraphrase, supposing him to be first called Ram--high, then
   Abram--a high father, and lastly Abraham--the high father of a
   multitude. Elihu was not so well known as the rest, and therefore is
   more particularly described thus.

   1. Elihu spoke because he was angry and thought he had good cause to be
   so. When he had made his observations upon the dispute he did not go
   away and calumniate the disputants, striking them secretly with a
   malicious censorious tongue, but what he had to say he would say before
   their faces, that they might vindicate themselves if they could. (1.)
   He was angry at Job, because he thought he did not speak so reverently
   of God as he ought to have done; and that was too true (v. 2): He
   justified himself more than God, that is, took more care and pains to
   clear himself from the imputation of unrighteousness in being thus
   afflicted than to clear God from the imputation of unrighteousness in
   afflicting him, as if he were more concerned for his own honour than
   for God's; whereas he should, in the first place, have justified God
   and cleared his glory, and then he might well enough have left his own
   reputation to shift for itself. Note, A gracious heart is jealous for
   the honour of God, and cannot but be angry when that is neglected or
   postponed, or when any injury is done it. Nor is it any breach of the
   law of meekness to be angry at our friends when they are offensive to
   God. Get thee behind me, Satan, says Christ to Simon. Elihu owned Job
   to be a good man, and yet would not say as he said when he thought he
   said amiss: it is too great a compliment to our friends not to tell
   them of their faults. (2.) He was angry at his friends because he
   thought they had not conducted themselves so charitably towards Job as
   they ought to have done (v. 3): They had found no answer, and yet had
   condemned Job. They had adjudged him to be a hypocrite, a wicked man,
   and would not recede from that sentence concerning him; and yet they
   could not prove him so, nor disprove the evidences he produced of his
   integrity. They could not make good the premises, and yet held fast the
   conclusion. They had no reply to make to his arguments, and yet they
   would not yield, but, right or wrong, would run him down; and this was
   not fair. Seldom is a quarrel begun, and more seldom is a quarrel
   carried on to the length that this was, in which there is not a fault
   on both sides. Elihu, as became a moderator, took part with neither,
   but was equally displeased with the mistakes and mismanagement of both.
   Those that in good earnest seek for truth must thus be impartial in
   their judgments concerning the contenders, and not reject what is true
   and good on either side for the sake of what is amiss, nor approve or
   defend what is amiss for the sake of what is true and good, but must
   learn to separate between the precious and the vile.

   2. Elihu spoke because he thought that it was time to speak, and that
   now, at length, it had come to his turn, v. 4, 5. (1.) He had waited on
   Job's speeches, had patiently heard him out, until the words of Job
   were ended. (2.) He had waited on his friends' silence, so that, as he
   would not interrupt him, so he would not prevent them, not because they
   were wiser than he, but because they were older than he, and therefore
   it was expected by the company that they should speak first; and Elihu
   was very modest, and would by no means offer to abridge them of their
   privilege. Some certain rules of precedency must be observed, for the
   keeping of order. Though inward real honour will attend true wisdom and
   worth, yet, since every man will think himself or his friend the wisest
   and worthiest, this can afford no certain rule for the outward
   ceremonial honour, which therefore must attend seniority either of age
   or office; and this respect the seniors may the better require because
   they paid it when they were juniors, and the juniors may the better pay
   because they shall have it when they come to be seniors.

   6 And Elihu the son of Barachel the Buzite answered and said, I am
   young, and ye are very old; wherefore I was afraid, and durst not show
   you mine opinion.   7 I said, Days should speak, and multitude of years
   should teach wisdom.   8 But there is a spirit in man: and the
   inspiration of the Almighty giveth them understanding.   9 Great men
   are not always wise: neither do the aged understand judgment.   10
   Therefore I said, Hearken to me; I also will show mine opinion.   11
   Behold, I waited for your words; I gave ear to your reasons, whilst ye
   searched out what to say.   12 Yea, I attended unto you, and, behold,
   there was none of you that convinced Job, or that answered his words:
   13 Lest ye should say, We have found out wisdom: God thrusteth him
   down, not man.   14 Now he hath not directed his words against me:
   neither will I answer him with your speeches.

   Elihu here appears to have been,

   I. A man of great modesty and humility. Though a young man, and a man
   of abilities, yet not pert, and confident, and assuming: his face
   shone, and, like Moses, he did not know it, which made it shine so much
   the brighter. Let it be observed by all, especially by young people, as
   worthy their imitation, 1. What a diffidence he had of himself and of
   his own judgment (v. 6): "I am young, and therefore I was afraid, and
   durst not show you my opinion, for fear I should either prove mistaken
   or do that which was unbecoming me." He was so observant of all that
   passed, and applied his mind so closely to what he heard, that he had
   formed in himself a judgment of it. He neither neglected it as foreign,
   nor declined it as intricate; but, how clear soever the matter was to
   himself, he was afraid to deliver his mind upon it, because he differed
   in his sentiments from those that were older than he. Note, It becomes
   us to be suspicious of our own judgment in matters of doubtful
   disputation, to be swift to hear the sentiments of others and slow to
   speak our own, especially when we go contrary to the judgment of those
   for whom, upon the score of their learning and piety, we justly have a
   veneration. 2. What a deference he paid to his seniors, and what great
   expectations he had from them, (v. 7): I said, Days should speak. Note,
   Age and experience give a man great advantage in judging of things,
   both as they furnish a man with so much the more matter for his
   thoughts to work upon and as they ripen and improve the facilities he
   is to work with, which is a good reason why old people should take
   pains both to learn themselves and to teach others (else the advantages
   of their age are a reproach to them), and why young people should
   attend on their instructions. It is a good lodging with an old
   disciple, Acts xxi. 16; Tit. ii. 4. Elihu's modesty appeared in the
   patient attention he gave to what his seniors said, v. 11, 12. He
   waited for their words as one that expected much from them, agreeably
   to the opinion he had of these grave men. He gave ear to their reasons,
   that he might take their meaning, and fully understand what was the
   drift of their discourse and what the force of their arguments. He
   attended to them with diligence and care, and this, (1.) Though they
   were slow, and took up a great deal of time in searching out what to
   say. Though they had often to seek for matter and words, paused and
   hesitated, and were unready at their work, yet he overlooked that, and
   gave ear to their reasons, which, if really convincing, he would not
   think the less so for the disadvantages of the delivery of them. (2.)
   Though they trifled and made nothing of it, though none of them
   answered Job's words nor said what was proper to convince him, yet he
   attended to them, in hopes they would bring it to some head at last. We
   must often be willing to hear what we do not like, else we cannot prove
   all things. His patient attendance on their discourses he pleads, [1.]
   As that which entitled him to a liberty of speech in his turn and
   empowered him to require their attention. Hanc veniam petimusque
   damusque vicissim--This liberty we mutually allow and ask. Those that
   have heard may speak, and those that have learned may teach. [2.] As
   that which enabled him to pass a judgment upon what they had said. He
   had observed what they aimed at, and therefore knew what to say to it.
   Let us be thoroughly apprized of the sentiments of our brethren before
   we censure them; for he that answers a matter before he hears it, or
   when he has heard it only by halves, it is folly and shame to him, and
   bespeaks him both impertinent and imperious.

   II. A man of great sense and courage, and one that knew as well when
   and how to speak as when and how to keep silence. Though he had so much
   respect to his friends as not to interrupt them with his speaking, yet
   he had so much regard to truth and justice (his better friends) as not
   to betray them by his silence. He boldly pleads,

   1. That man is a rational creature, and therefore that every man has
   for himself a judgment of discretion and ought to be allowed a liberty
   of speech in his turn. He means the same that Job did (ch. xii. 3, But
   I have understanding as well as you) when he says (v. 8), But there is
   a spirit in man; only he expresses it a little more modestly, that one
   man has understanding as well as another, and no man can pretend to
   have the monopoly of reason or to engross all the trade of it. Had he
   meant I have revelation as well as you (as some understand it), he must
   have proved it; but, if he meant only I have reason as well as you,
   they cannot deny it, for it is every man's honour, and it is no
   presumption to claim it, nor could they gainsay his inference from it
   (v. 10): Therefore hearken to me. Learn here, (1.) That the soul is a
   spirit, neither material itself nor dependent upon matter, but capable
   of conversing with things spiritual, which are not the objects of
   sense. (2.) It is an understanding spirit. It is able to discover and
   receive truth, to discourse and reason upon it, and to direct and rule
   accordingly. (3.) This understanding spirit is in every man; it is the
   light that lighteth every man, John i. 9. (4.) It is the inspiration of
   the Almighty that gives us this understanding spirit; for he is the
   Father of spirits and fountain of understanding. See Gen. ii. 7; Eccl.
   xii. 7; Zech. xii. 1.

   2. That those who are advanced above others in grandeur and gravity do
   not always proportionably go beyond them in knowledge and wisdom (v.
   9): Great men are not always wise; it is a pity but they were, for then
   they would never do hurt with their greatness and would do so much the
   more good with their wisdom. Men should be preferred for their wisdom,
   and those that are in honour and power have most need of wisdom and
   have the greatest opportunity of improving in it; and yet it does not
   follow that great men are always wise, and therefore it is folly to
   subscribe to the dictates of any with an implicit faith. The aged do
   not always understand judgment; even they may be mistaken, and
   therefore must not expect to bring every thought into obedience to
   them: nay, therefore they must not take it as an affront to be
   contradicted, but rather take it as a kindness to be instructed, by
   their juniors: Therefore I said, hearken to me, v. 10. We must be
   willing to hear reason from those that are every way inferior to us,
   and to yield to it. He that has a good eye can see further upon level
   ground than he that is purblind can from the top of the highest
   mountain. Better is a poor and wise child then an old and foolish king,
   Eccl. iv. 13.

   3. That it was requisite for something to be said, for the setting of
   this controversy in a true light, which, by all that had hitherto been
   said, was but rendered more intricate and perplexed (v. 13): "I must
   speak, lest you should say, We have found out wisdom, lest you should
   think your argument against Job conclusive and irrefragable, and that
   Job cannot be convinced and humbled by any other argument than this of
   yours, That God casteth him down and not man, that it appears by his
   extraordinary afflictions that God is his enemy, and therefore he is
   certainly a wicked man. I must show you that this is a false hypothesis
   and that Job may be convinced without maintaining it." Or, "Lest you
   should think you have found out the wisest way, to reason no more with
   him, but leave it to God to thrust him down." It is time to speak when
   we hear errors advanced and disputed for, especially under pretence of
   supporting the cause of God with them. It is time to speak when God's
   judgments are vouched for the patronizing of men's pride and passion
   and their unjust uncharitable censures of their brethren; then we must
   speak on God's behalf.

   4. That he had something new to offer, and would endeavour to manage
   the dispute in a better manner than it had hitherto been managed, v.
   14. He thinks he may expect a favourable hearing; for, (1.) He will not
   reply to Job's protestations of his integrity, but allows the truth of
   them, and therefore does not interpose as his enemy: "He hath not
   directed his words against me. I have nothing to say against the main
   scope of his discourse, nor do I differ from his principles. I have
   only a gentle reproof to give him for his passionate expressions." (2.)
   He will not repeat their arguments, nor go upon their principles:
   "Neither will I answer him with your speeches--not with the same
   matter, for should I only say what has been said I might justly be
   silenced as impertinent,--nor in the same manner; I will not be guilty
   of that peevishness towards him myself which I dislike in you." The
   controversy that has already been fully handled a wise man will let
   alone, unless he can amend and improve what has been done; why should
   he actum agere--do that which has been done already?

   15 They were amazed, they answered no more: they left off speaking.
   16 When I had waited, (for they spake not, but stood still, and
   answered no more;)   17 I said, I will answer also my part, I also will
   show mine opinion.   18 For I am full of matter, the spirit within me
   constraineth me.   19 Behold, my belly is as wine which hath no vent;
   it is ready to burst like new bottles.   20 I will speak, that I may be
   refreshed: I will open my lips and answer.   21 Let me not, I pray you,
   accept any man's person, neither let me give flattering titles unto
   man.   22 For I know not to give flattering titles; in so doing my
   maker would soon take me away.

   Three things here apologize for Elihu's interposing as he does in this
   controversy which had already been canvassed by such acute and learned
   disputants:--

   1. That the stage was clear, and he did not break in upon any of the
   managers on either side: They were amazed (v. 15); they stood still,
   and answered no more, v. 16. They not only left off speaking
   themselves, but they stood still, to hear if any of the company would
   speak their minds, so that (as we say) he had room and fair play given
   him. They seemed not fully satisfied themselves with what they had
   said, else they would have adjourned the court, and not have stood
   still, expecting what might further be offered. And therefore I said
   (v. 17), "I will answer also my part. I cannot pretend to give a
   definitive sentence; no, the judgment is the Lord's, and by him it must
   be determined who is in the right and who is in the wrong; but, since
   you have each of you shown your opinion, I also will show mine, and let
   it take its fate with the rest." When what is offered, even by the
   meanest, is offered thus modestly, it is a pity but it should be fairly
   heard and considered. I see no inconvenience in supposing that Elihu
   here discovers himself to be the penman of this book, and that he here
   writes as an historian, relating the matter of fact, that, after he had
   bespoken their attention in the foregoing verses, they were amazed,
   they left off whispering among themselves, did not gainsay the liberty
   of speech he desired, but stood still to hear what he would say, being
   much surprised at the admirable mixture of boldness and modesty that
   appeared in his preface.

   2. That he was uneasy, and even in pain, to be delivered of his
   thoughts upon this matter. They must give him leave to speak, for he
   cannot forbear; while he is musing the fire burns (Ps. xxxix. 3), shut
   up in his bones, as the prophet speaks, Jer. xx. 9. Never did nurse,
   when her breasts were gorged, so long to have them drawn as Elihu did
   to deliver his mind concerning Job's case, v. 18-20. If any of the
   disputants had hit that which he thought was the right joint, he would
   contentedly have been silent; but, when he thought they all missed it,
   he was eager to be trying his hand at it. He pleads, (1.) That he had a
   great deal to say: "I am full of matter, having carefully attended to
   all that has hitherto been said, and made my own reflections upon it."
   When aged men are drawn dry, and have spent their stock, in discoursing
   of the divine Providence, God can raise up others, even young men, and
   fill them with matter for the edifying of his church; for it is a
   subject that can never be exhausted, though those that speak upon it
   may. (2.) That he was under a necessity of saying it: "The spirit
   within me not only instructs me what to say, but puts me on to say it;
   so that if I have not vent (such a ferment are my thoughts in) I shall
   burst like bottles of new wine when it is working," v. 19. See what a
   great grief it is to a good minister to be silenced and thrust into a
   corner; he is full of matter, full of Christ, full of heaven, and would
   speak of these things for the good of others, but he may not. (3.) That
   it would be an ease and satisfaction to himself to deliver his mind (v.
   20): I will speak, that I may be refreshed, not only that I may be
   eased of the pain of stifling my thoughts, but that I may have the
   pleasure of endeavouring, according to my place and capacity, to do
   good. It is a great refreshment to a good man to have liberty to speak
   for the glory of God and the edification of others.

   3. That he was resolved to speak, with all possible freedom and
   sincerity, what he thought was true, not what he thought would please
   (v. 21, 22): "Let me not accept any man's person, as partial judges do,
   that aim to enrich themselves, not to do justice. I am resolved to
   flatter no man." He would not speak otherwise than he thought, either,
   (1.) In compassion to Job, because he was poor and in affliction, would
   not make his case better than he really took it to be, for fear of
   increasing his grief; "but, let him bear it as he can, he shall be told
   the truth." Those that are in affliction must not be flattered, but
   dealt faithfully with. When trouble is upon any it is foolish pity to
   suffer sin upon them too (Lev. xix. 17), for that is the worst addition
   that can be to their trouble. Thou shalt not countenance, any more than
   discountenance, a poor man in his cause (Exod. xxiii. 3), nor regard a
   sad look any more than a big look, so as, for the sake of it, to
   pervert justice, for that is accepting persons. Or, (2.) In compliment
   to Job's friends, because they were in prosperity and reputation. Let
   them not expect that he should say as they said, any further than he
   was convinced that they say right, nor applaud their dictates for the
   sake of their dignities. No, though Elihu is a young man, and upon his
   preferment, he will not dissemble truth to court the favour of great
   men. It is a good resolution he has taken up--"I know not to give
   flattering titles to men; I never used myself to flattering language;"
   and it is a good reason he gives for that resolution--in so doing my
   Maker would soon take me away. It is good to keep ourselves in awe with
   a holy fear of God's judgments. He that made us will take us away in
   his wrath we do not conduct ourselves as we should. He hates all
   dissimulation and flattery, and will soon put lying lips to silence and
   cut off flattering lips, Ps. xii. 3. The more closely we eye the
   majesty of God as our Maker, and the more we dread his wrath and
   justice, the less danger shall we be in of a sinful fearing or
   flattering of men.
     __________________________________________________________________

J O B

  CHAP. XXXIII.

   Pompous prefaces, like the teeming mountain, often introduce poor
   performances; but Elihu's discourse here does not disappoint the
   expectations which his preface had raised. It is substantial, and
   lively, and very much to the purpose. He had, in the foregoing chapter,
   said what he had to say to Job's three friends; and now he comes up
   close to Job himself and directs his speech to him. I. He bespeaks
   Job's favourable acceptance of what he should say, and desires he would
   take him for that person whom he had so often wished for, that would
   plead with him, and receive his plea on God's behalf, ver. 1-7. II. He
   does, in God's name, bring an action against him, for words which he
   had spoken, in the heat of disputation, reflecting upon God as dealing
   hardly with him, ver. 8-11. III. He endeavours to convince him of his
   fault and folly herein, by showing him, 1. God's sovereign dominion
   over man, ver. 12, 13. 2. The care God takes of man, and the various
   ways and means he uses to do his soul good, which we have reason to
   think he designs when he lays bodily afflictions upon him, ver. 14.
   (1.) Job had sometimes complained of unquiet dreams, ch. vii. 14.
   "Why," says Elihu, "God sometimes speaks conviction and instruction to
   men by such dreams," ver. 15-18. (2.) Job had especially complained of
   his sicknesses and pains; and, as to these, he shows largely that they
   were so far from being tokens of God's wrath, as Job took them, or
   evidences of Job's hypocrisy, as his friends took them, that they were
   really wise and gracious methods, which divine grace took for the
   increase of his acquaintance with God, to work patience, experience,
   and hope, ver. 19-30. And, lastly, he concludes with a request to Job,
   either to answer him or give him leave to go on, ver. 31-33.

The Address of Elihu. (b. c. 1520.)

   1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my
   words.   2 Behold, now I have opened my mouth, my tongue hath spoken in
   my mouth.   3 My words shall be of the uprightness of my heart: and my
   lips shall utter knowledge clearly.   4 The Spirit of God hath made me,
   and the breath of the Almighty hath given me life.   5 If thou canst
   answer me, set thy words in order before me, stand up.   6 Behold, I am
   according to thy wish in God's stead: I also am formed out of the clay.
     7 Behold, my terror shall not make thee afraid, neither shall my hand
   be heavy upon thee.

   Several arguments Elihu here uses to persuade Job not only to give him
   a patient hearing, but to believe that he designed him a good office,
   and to take it kindly, and be willing to receive the instructions he
   was now about to give him. Let Job consider, 1. That Elihu does not
   join with his three friends against him. He has, in the foregoing
   chapter, declared his dislike of their proceedings, disclaimed their
   hypothesis, and quite set aside the method they took of healing Job.
   "Wherefore, Job, I pray thee, hear my speech, v. 1. They were all in
   the same song, all spoke in the same strain; but I am trying a new say,
   therefore hearken to all my words, and not to some of them only;" for
   we cannot judge of a discourse unless we take it entire and hearken to
   it all. 2. That he intended to make a solemn business of it, not to put
   in a word by the by, or give a short repartee, to show his wit: after
   long silence he opened his mouth (v. 2), with deliberation and design.
   Upon mature consideration he had already begun to speak, and was
   prepared to go on if Job would encourage him by his attention. 3. That
   he was resolved to speak as he thought and not otherwise (v. 3): "My
   words shall be of the uprightness of my heart, the genuine product of
   my convictions and sentiments." There was reason to suspect that Job's
   three friends did not think, in their consciences, that Job was so bad
   a man as they had in their discourses, merely for the support of their
   hypothesis, represented him to be; and that was not fair. It is a base
   thing to condemn those with our tongues, to serve a turn, whom at the
   same time we cannot but in our consciences think well of. Elihu is an
   honest man, and scorns to do so. 4. That what he said should be easy,
   and not dark and hard to be understood: My lips shall utterly knowledge
   clearly. Job shall readily comprehend his meaning, and perceive what he
   aims at. Those that speak of the things of God should carefully avoid
   all obscurity and perplexedness both of notion and expression, and
   speak as plainly and clearly as they can; for by that it will appear
   that they do themselves understand what they speak of, that they mean
   honestly, and design the edification of those they speak to. 5. That he
   would, in his discourse, make the best use he could of the reason and
   understanding God had given him, that life, that rational soul which he
   received from the Spirit of God and the breath of the Almighty, v. 4.
   He owns himself unfit to enter into the lists with his seniors, yet he
   desires they will not despise his youth, for that he is God's
   workmanship as well as they, made by the same hand, endued with the
   same noble powers and faculties, and designed for the same great end;
   and therefore why may not the God that made him make use of his as an
   instrument of good to Job? With this consideration also we should
   quicken ourselves (and perhaps Elihu made that use of it) to do good in
   our places according to our capacity. God has made us, and given us
   life, and therefore we should study to use our life to some good
   purpose, to spend it in glorifying God and serving our generation
   according to his will, that we may answer the end of our creation and
   it may not be said that we were made in vain. 6. That he would be very
   willing to hear what Job could object against what he had to say (v.
   5): "If thou canst, answer me. If thou hast so much strength and spirit
   left thee, and art not quite spent with the distemper and the dispute,
   set thy words in order, and they shall have their due consideration."
   Those that can speak reason will hear reason. 7. That he had often
   wished for one that would appear for God, with whom he might freely
   expostulate, and to whom, as arbitrator, he might refer the matter, and
   such a one Elihu would be (v. 6): I am, according to thy wish, in God's
   stead. How pathetically had Job wished (ch. xvi. 21), O that one might
   plead for a man with God! and (ch. xxii. 3), O that I knew where I
   might find him! Only he would make it his bargain that his dread should
   not make him afraid, ch. xiii. 21. "Now," says Elihu, "look upon me,
   for this once, as in God's stead. I will undertake to plead his cause
   with thee and to show thee wherein thou hast affronted him and what he
   has against thee; and what appeals or complaints thou hast to make to
   God make them to me." 8. That he was not an unequal match for him: "I
   also am formed out of the clay. I also, as well as the first man (Gen.
   ii. 7), I also as well as thou." Job had urged this with God as a
   reason why he should not bear hard upon him (ch. x. 9), Remember that
   thou hast made me as the clay. "I," says Elihu, "am formed out of the
   clay as well as thou," formed of the same clay, so some read it. It is
   good for us all to consider that we are formed out of the clay; and
   well for us it is that those who are to us in God's stead are so, that
   he speaks to us by men like ourselves, according to Israel's wish upon
   a full trial, Deut. v. 24. God has wisely deposited the treasure in
   earthen vessels like ourselves, 2 Cor. iv. 7. 9. That he would have no
   reason to be frightened at the assault he made upon him (v. 7): "My
   terror shall not make thee afraid," (1.) "As thy friends have done with
   their arguings. I will not reproach thee as they have done, nor draw up
   such a heavy charge against thee, Nor," (2.) "As God would do if he
   should appear to reason with thee. I stand upon the same level with
   thee, and am made of the same mould, and therefore cannot impose that
   terror upon thee which thou mayest justly dread from the appearance of
   the divine Majesty." If we would rightly convince men, it must be by
   reason, not by terror, by fair arguing, not by a heavy hand.

   8 Surely thou hast spoken in mine hearing, and I have heard the voice
   of thy words, saying,   9 I am clean without transgression, I am
   innocent; neither is there iniquity in me.   10 Behold, he findeth
   occasions against me, he counteth me for his enemy,   11 He putteth my
   feet in the stocks, he marketh all my paths.   12 Behold, in this thou
   art not just: I will answer thee, that God is greater than man.   13
   Why dost thou strive against him? for he giveth not account of any of
   his matters.

   In these verses,

   I. Elihu particularly charges Job with some indecent expressions that
   had dropped from him, reflecting upon the justice and goodness of God
   in his dealings with him. He does not ground the charge upon report,
   but was himself an ear-witness of what he here reproves him for (v. 8):
   "Thou hast spoken it in my hearing, and in the hearing of all this
   company." He had it not at second hand; if so, he would have hoped it
   was not so bad as it was represented. He did not hear it from Job in
   private conversation, for then he would not have been so ill-bred as to
   repeat it thus publicly; but Job had said it openly, and therefore it
   was fit he should be openly reproved for it. Those that sin before all
   rebuke before all. When we hear any thing said that tends to God's
   dishonour we ought publicly to bear our testimony against it. What is
   said amiss in our hearing we are concerned to reprove; for you are my
   witnesses, saith the Lord, to confront the accuser. 1. Job had
   represented himself as innocent (v. 9): Thou hast said, I am clean
   without transgression. Job had not said this totidem verbis--in so many
   words; nay, he had owned himself to have sinned and to be impure before
   God; but he had indeed said, Thou knowest that I am not wicked, my
   righteousness I hold fast, and the like, on which Elihu might ground
   this charge. It was true that Job was a perfect and an upright man and
   not such a one as his friends had represented him; but he ought not to
   have insisted so much upon it, as if God had therefore done him wrong
   in afflicting him. Yet, it should seem, Elihu did not deal fairly in
   charging Job with saying that he was clean and innocent from all
   transgression, when he only pleaded that he was upright and innocent
   from the great transgression. But those that speak passionately and
   unwarily must thank themselves if they be misunderstood; they should
   have taken more care. 2. He had represented God as severe in marking
   what he did amiss and taking all advantages against him (v. 10, 11), as
   if he sought opportunity to pick quarrels with him. He findeth
   occasions against me, which supposes seeking them. To this purport Job
   had spoken, ch. xiv. 16, 17, Dost thou not watch over my sin? He
   counteth me for his enemy; so he had expressly said, ch. xiii. 24; xix.
   11. "He putteth my feet in the stocks, that, as I cannot contend with
   him, so I may not be able to flee from him;" this he had said, ch.
   xiii. 27. He marketh all my paths; so he had said, ch. xiii. 27.

   II. He endeavours to convince him that he had spoken amiss in speaking
   thus, and that he ought to humble himself before God for it, and by
   repentance to unsay it (v. 12): Behold, in this thou art not just. Here
   thou art not in the right, so some read it. See; the difference between
   the charge which Elihu exhibited against Job and that which was
   preferred against him by his other friends; they would not own that he
   was just at all, but Elihu only says, "In this, in saying this, thou
   art not just." 1. "Thou dost not deal justly with God." To be just is
   to render to all their due; now we do not render to God his due, nor
   are we just to him, if we do not acknowledge his equity and kindness in
   all his dispensations of his providence towards us, that he is
   righteous in all his ways, and that, however it be, yet he is good. 2.
   "Thou dost not speak the language of a righteous man. I do not deny but
   thou art such a one, but in this thou dost not make it to appear." Many
   that are just yet, in some particular instances, do not speak and act
   like themselves; and as, on the one hand, we must not fail to tell even
   a good man wherein he mistakes and does amiss, nor flatter him in his
   errors and passions, for in that we are not kind, so on the other hand
   we must not draw men's characters, nor pass a judgment on them, from
   one instance, or some few misplaced words, for in that we are not just.
   In many things we all offend, and therefore must be candid in our
   censures. Two things Elihu proposes to Job's consideration, to convince
   him that he had said amiss:--(1.) That God is infinitely above us, and
   therefore it is madness to contend with him; for if he plead against us
   with his great power we cannot stand before him. I will answer thee,
   says Elihu, in one word, which carries its own evidence along with it,
   That God is greater than man; no doubt he is, infinitely greater.
   Between God and man there is no proportion. Job had himself said a
   great deal, and admirably well, concerning the greatness of God, his
   irresistible power and incontestable sovereignty, his terrible majesty
   and unsearchable immensity. "Now," said Elihu, "do but consider what
   thou thyself hast said concerning the greatness of God, and apply it to
   thyself; if he is greater than man, he is greater than thou, and thou
   wilt see reason enough to repent of these ill-natures, ill-favoured,
   reflections upon him, and to blush at thy folly, and tremble to think
   of thy own presumption." Note, There is enough in this one plain
   unquestionable truth, That God is greater than man, if duly improved,
   for ever to put to silence and to shame all our complaints of his
   providence and our exceptions against his dealings with us. He is not
   only more wise and powerful than we are, and therefore it is to no
   purpose to contend with him who will be too hard for us, but more holy,
   just, and good, for these are the transcendent glories and excellencies
   of the divine nature; in these God is greater than man, and therefore
   it is absurd and unreasonable to find fault with him, for he is
   certainly in the right. (2.) That God is not accountable to us (v. 13):
   Why dost thou strive against him? Those that complain of God strive
   against him, implead him, impeach him, bring an action against him. And
   why do they do so? For what cause? To what purpose? Note, It is an
   unreasonable thing for us, weak, foolish, sinful, creatures, to strive
   with a God of infinite wisdom, power, and goodness. Woe to the clay
   that strives with the potter; for he gives no account of any of his
   matters. He is under no obligation to show us a reason for what he
   does, neither to tell us what he designs to do (in what method, at what
   time, by what instruments) nor to tell us why he deals thus with us. He
   is not bound either to justify his own proceedings or to satisfy our
   demands and enquiries; his judgments will certainly justify themselves.
   If we do not satisfy ourselves in them, it is our own fault. It is
   therefore daring impiety for us to arraign God at our bar, or challenge
   him to show cause for what he doeth, to say unto him, What doest thou?
   or, Why doest thou so? He gives not account of all his matters (so some
   read it); he reveals as much as it is fit for us to know, as follows
   here (v. 14), but still there are secret things, which belong not to
   us, which it is not for us to pry into.

   14 For God speaketh once, yea twice, yet man perceiveth it not.   15 In
   a dream, in a vision of the night, when deep sleep falleth upon men, in
   slumberings upon the bed;   16 Then he openeth the ears of men, and
   sealeth their instruction,   17 That he may withdraw man from his
   purpose, and hide pride from man.   18 He keepeth back his soul from
   the pit, and his life from perishing by the sword.

   Job had complained that God kept him wholly in the dark concerning the
   meaning of his dealings with him, and therefore concluded he dealt with
   him as his enemy. "No," says Elihu, "he speaks to you, but you do not
   perceive him; so that the fault is yours, not his; and he is designing
   your real good even in those dispensations which you put this harsh
   construction upon." Observe in general, 1. What a friend God is to our
   welfare: He speaketh to us once, yea, twice, v. 14. It is a token of
   his favour that, notwithstanding the distance and quarrel between us
   and him, yet he is pleased to speak to us. It is an evidence of his
   gracious design that he is pleased to speak to us of our own concerns,
   to show us what is our duty and what our interest, what he requires of
   us and what we may expect from him, to tell us of our faults and warn
   us of our danger, to show us the way and to lead us in it. This he does
   once, yea, twice, that is, again and again; when one warning is
   neglected he gives another, not willing that any should perish. Precept
   must be upon precept, and line upon line; it is so, that sinners may be
   left inexcusable. 2. What enemies we are to our own welfare: Man
   perceives it not, that is, he does not heed it or regard it, does not
   discern or understand it, is not aware that it is the voice of God, nor
   does he receive the things revealed, for they are foolishness to him;
   he stops his ear, stands in his own light, rejects the counsel of God
   against himself, and so is never the wiser, no not for the dictates of
   wisdom itself. God speaks to us by conscience, by providences, and by
   ministers, of all which Elihu here discourses at large, to show Job
   that God was both telling him his mind and doing him a kindness, even
   now that he seemed to keep him in the dark and so treat him as a
   stranger, and to keep him in distress and so treat him as an enemy.
   There was not then, that we know of, any divine revelation in writing,
   and therefore that is not here mentioned among the ways by which God
   speaks to men, though now it is the principal way.

   In these verses he shows how God teaches and admonishes the children of
   men by their own consciences. Observe,

   I. The proper season and opportunity for these admonitions (v. 15): In
   a dream, in slumberings upon the bed, when men are retired from the
   world and the business and conversation of it. It is a good time for
   them to retire into their own hearts, and commune with them, when they
   are upon their beds, solitary and still, Ps. iv. 4. It is the time God
   takes for dealing personally with men. 1. When he sent angels,
   extraordinary messengers, on his errands, he commonly chose that time
   for the delivery of their messages, when by deep sleep falling on men
   the bodily senses were all locked up and the mind more free to receive
   the immediate communications of divine light. Thus he made his mind
   known to the prophets by visions and dreams (Num. xii. 6); thus he
   warned Abimelech (Gen. xx. 3), Laban (Gen. xxxi. 24), Joseph (Matt. i.
   20); thus he made known to Pharaoh and Nebuchadnezzar things that
   should come to pass hereafter. 2. When he stirred up conscience, that
   ordinary deputy of his, in the soul, to do its office, he took that
   opportunity, either when deep sleep fell on men (for, though dreams
   mostly come from fancy, some may come from conscience) or in
   slumberings, when men are between sleeping and waking, reflecting at
   night upon the business of the foregoing day or projecting in the
   morning the business of the ensuing day; then is a proper time for
   their hearts to reproach them for what they have done ill and to
   admonish them what they should do. See Isa. xxx. 21.

   II. The power and force with which those admonitions come, v. 16. When
   God designs men's good by the convictions and dictates of their own
   consciences, 1. He gives them admission, and makes them to be heeded:
   Then he opens the ears of men, which were before shut against the voice
   of this charmer, Ps. lviii. 5. He opens the heart, as he opened
   Lydia's, and so opens the ears. He takes away that which stopped the
   ear, so that the conviction finds or forces its way; nay, he works in
   the soul a submission to the regimen of conscience and a compliance
   with its rules, for that follows upon God's opening the ear, Isa. l. 5.
   God has opened my ear, and I was not rebellious. 2. He gives them a
   lodgment in the heart and makes them to abide: He sealeth their
   instruction, that is, the instruction that is designed for them and is
   suited to them; this he makes their souls to receive the deep and
   lasting impression of, as the wax of the seal. When the heart is
   delivered into divine instructions, as into a mould, then the work is
   done.

   III. The end and design of these admonitions that are sent. 1. To keep
   men from sin, and particularly the sin of pride (v. 17). That he may
   withdraw man from his purpose, that is, from his evil purposes, may
   change the temper of his mind and the course of his life, his
   disposition and inclination, or prevent some particular sin he is in
   danger of falling into, that he may withdraw man from his work, may
   make him leave off man's work, which is working for the world and the
   flesh, and may set him to work the work of God. Many a man has been
   stopped in the full career of a sinful pursuit by the seasonable checks
   of his own conscience, saying, Do not this abominable thing which the
   Lord hates. Particularly, God does, by this means, hide pride from man,
   that is, hide those things from him which are the matter of his pride,
   and take his mind off from dwelling upon them, by setting before him
   what reason he has to be humble. That he may take away pride from man
   (so some read it), that he may pluck up that root of bitterness which
   is the cause of so much sin. All those whom God has mercy in store for
   he will humble and hide pride from. Pride makes people eager and
   resolute in the prosecution of their purposes; they will have their
   way, therefore God withdraws them from their purposes, by mortifying
   their pride. 2. To keep men from ruin, v. 18. While sinners are
   pursuing their evil purposes, and indulging their pride, their souls
   are hastening apace to the pit, to the sword, to destruction, both in
   this world and that to come; but when God, by the admonitions of
   conscience, withdraws them from sin, he thereby keeps back their souls
   from the pit, from the bottomless pit, and saves them from perishing by
   the sword of divine vengeance, so iniquity shall not be their ruin.
   That which turns men from sin saves them from hell, saves a soul from
   death, James v. 20. See what a mercy it is to be under the restraints
   of an awakened conscience. Faithful are the wounds, and kind are the
   bonds, of that friend, for by them the soul is kept from perishing
   eternally.

   19 He is chastened also with pain upon his bed, and the multitude of
   his bones with strong pain:   20 So that his life abhorreth bread, and
   his soul dainty meat.   21 His flesh is consumed away, that it cannot
   be seen; and his bones that were not seen stick out.   22 Yea, his soul
   draweth near unto the grave, and his life to the destroyers.   23 If
   there be a messenger with him, an interpreter, one among a thousand, to
   show unto man his uprightness:   24 Then he is gracious unto him, and
   saith, Deliver him from going down to the pit: I have found a ransom.
   25 His flesh shall be fresher than a child's: he shall return to the
   days of his youth:   26 He shall pray unto God, and he will be
   favourable unto him: and he shall see his face with joy: for he will
   render unto man his righteousness.   27 He looketh upon men, and if any
   say, I have sinned, and perverted that which was right, and it profited
   me not;   28 He will deliver his soul from going into the pit, and his
   life shall see the light.

   God has spoken once to sinners by their own consciences, to keep them
   from the paths of the destroyer, but they perceive it not; they are not
   aware that the checks their own hearts give them in a sinful way are
   from God, but they are imputed to melancholy or the preciseness of
   their education; and therefore God speaks twice; he speaks a second
   time, and tries another way to convince and reclaim sinners, and that
   is by providences, afflictive and merciful (in which he speaks twice),
   and by the seasonable instructions of good ministers setting in with
   them. Job complained much of his diseases and judged by them that God
   was angry with him; his friends did so too: but Elihu shows that they
   were all mistaken, for God often afflicts the body in love, and with
   gracious designs of good to the soul, as appears in the issue. This
   part of Elihu's discourse will be of great use to us for the due
   improvement of sickness, in and by which God speaks to men. Here is,

   I. The patient described in his extremity. See what work sickness makes
   (v. 19, &c.) when God sends it with commission. Do this, and doeth it.
   1. The sick man is full of pain all over him (v. 19): He is chastened
   with pain upon his bed, such pain as confines him to his bed, or so
   extreme the pain is that he can get no ease, no, not on his bed, where
   he would repose himself. Pain and sickness will turn a bed of down into
   a bed of thorns, on which he that used to sleep now tosses to and fro
   till the dawning of the day. The case, as here put, is very bad. Pain
   is borne with more difficulty than sickness, and with that the patient
   here is chastened, not a dull heavy pain, but strong and acute; and
   frequently the stronger the patient the stronger the pain, for the more
   sanguine the complexion is the more violent, commonly, the disease is.
   It is not the smarting of the flesh that is complained of, but the
   aching of the bones. It is an inward rooted pain; and not only the
   bones of one limb, but the multitude of the bones, are thus chastened.
   See what frail, what vile bodies we have, which, though receiving no
   external hurt, may be thus pained from causes within themselves. See
   what work sin makes, what mischief it does. Pain is the fruit of sin;
   yet, by the grace of God, the pain of the body is often made a means of
   good to the soul. 2. He has quite lost his appetite, the common effect
   of sickness (v. 20): His life abhorreth bread, the most necessary food,
   and dainty meat, which he most delighted in, and formerly relished with
   a great deal of pleasure. This is a good reason why we should not be
   desirous of dainties, because they are deceitful meat, Prov. xxiii. 3.
   We may be soon made as sick of them as we are now fond of them; and
   those who live in luxury when they are well, if ever they come, by
   reason of sickness, to loathe dainty meat, may, with grief and shame,
   read their sin in their punishment. Let us not inordinately love the
   taste of meat, for the time may come when we may even loathe the sight
   of meat, Ps. cvii. 18. 3. He has become a perfect skeleton, nothing but
   skin and bones, v. 21. By sickness, perhaps a few days' sickness, his
   flesh, which was fat, and fair, is consumed away, that it cannot be
   seen; it is strangely wasted and gone: and his bones, which were buried
   in flesh, now stick out; you may count his ribs, may tell all his
   bones. The soul that is well nourished with the bread of life sickness
   will not make lean, but it soon makes a change in the body.


   "He who, before, had such a beauteous air,

   And, pampered with the ease, seemed plump and fair

   Doth all his friends (amazing change!) surprise

   With pale lean cheeks and ghastly hollow eyes;

   His bones (a horrid sight) start through his skin,

   Which lay before, in flesh and fat, unseen."

   Sir R. Blackmore.

   4. He is given up for gone, and his life despaired of (v. 22): His soul
   draws near to the grave, that is, he has all the symptoms of death upon
   him, and in the apprehension of all about him, as well as in his own,
   he is a dying man. The pangs of death, here called the destroyers, are
   just ready to seize him; they compass him about, Ps. cxvi. 3. Perhaps
   it intimates the very dreadful apprehensions which those have of death
   as a destroying thing, when it stares them in the face, who, when it
   was at a distance, made light of it. All agree when it comes to the
   point, whatever they thought of it before, that it is a serious thing
   to die.

   II. The provision made for his instruction, in order to a sanctified
   use of his affliction, that, when God in that way speaks to man, he may
   be heard and understood, and not speak in vain, v. 23. He is happy if
   there be a messenger with him to attend him in his sickness, to
   convince, counsel, and comfort him, an interpreter to expound the
   providence and give him to understand the meaning of it, a man of
   wisdom that knows the voice of the rod and its interpretation; for,
   when God speaks by afflictions, we are frequently so unversed in the
   language, that we have need of an interpreter, and it is well if we
   have such a one. The advice and help of a good minister are as needful
   and seasonable, and should be as acceptable, in sickness, as of a good
   physician, especially if he be well skilled in the art of explaining
   and improving providences; he is then one of a thousand, and to be
   valued accordingly. His business at such a time is to show unto man his
   uprightness, that is, God's uprightness, that in faithfulness he
   afflicts him and does him no wrong, which it is necessary to be
   convinced of in order to our making a due improvement of the
   affliction: or, rather, it may mean man's uprightness, or rectitude. 1.
   The uprightness that is. If it appear that the sick person is truly
   pious, the interpreter will not do as Job's friends had done, make it
   his business to prove him a hypocrite because he is afflicted, but on
   the contrary will show him his uprightness, notwithstanding his
   afflictions, that he may take the comfort of it, and be easy, whatever
   the event is. 2. The uprightness, the reformation, that should be, in
   order to life and peace. When men are made to see the way of
   uprightness to be the only way, and a sure way to salvation, and to
   choose it, and walk in it accordingly, the work is done.

   III. God's gracious acceptance of him, upon his repentance, v. 24. When
   he sees that the sick person is indeed convinced that sincere
   repentance, and that uprightness which is gospel perfection, are his
   interest as well as his duty, then he that waits to be gracious, and
   shows mercy upon the first indication of true repentance, is gracious
   unto him, and takes him into his favour and thoughts for good. Wherever
   God finds a gracious heart he will be found a gracious God; and, 1. He
   will give a gracious order for his discharge. He says, Deliver him
   (that is, let him be delivered) from going down to the pit, from that
   death which is the wages of sin. When afflictions have done their work
   they shall be removed. When we return to God in a way of duty he will
   return to us in a way of mercy. Those shall be delivered from going
   down to the pit who receive God's messengers, and rightly understand
   his interpreters, so as to subscribe to his uprightness. 2. He will
   give a gracious reason for this order: I have found a ransom, or
   propitiation; Jesus Christ is that ransom, so Elihu calls him, as Job
   had called him his Redeemer, for he is both the purchaser and the
   price, the priest and the sacrifice; so high was the value put upon
   souls that nothing less would redeem them, and so great the injury done
   by sin that nothing less would atone for it than the blood of the Son
   of God, who gave his life a ransom for many. This is a ransom of God's
   finding, a contrivance of Infinite Wisdom; we could never have found it
   ourselves, and the angels themselves could never have found it. It is
   the wisdom of God in a mystery, the hidden wisdom, and such an
   invention as is and will be the everlasting wonder of those
   principalities and powers that desire to look into it. Observe how God
   glories in the invention here, heureka, heureka--"I have found, I have
   found, the ransom; I, even I, am he that has done it."

   IV. The recovery of the sick man hereupon. Take away the cause and the
   effect will cease. When the patient becomes a penitent see what a
   blessed change follows. 1. His body recovers its health, v. 25. This is
   not always the consequence of a sick man's repentance and return to
   God, but sometimes it is; and recovery from sickness is a mercy indeed
   when it arises from the remission of sin; then it is in love to the
   soul that the body is delivered from the pit of corruption when God
   casts our sins behind his back, Isa. xxxviii. 17. That is the method of
   a blessed recovery. Son, be of good cheer, thy sins be forgiven thee;
   and then, Rise, take up thy bed, and walk, Matt. ix. 2, 6. So here,
   interest him in the ransom, and then his flesh shall be fresher than a
   child's and there shall be no remains of his distemper, but he shall
   return to the days of his youth, to the beauty and strength which he
   had then. When the distemper that oppressed nature is removed how
   strangely does nature help itself, in which the power and goodness of
   the God of nature must be thankfully acknowledged! By such merciful
   providences as these, which afflictions give occasion for, God speaketh
   once, yea, twice, to the children of men, letting them know (if they
   would but perceive it) their dependence upon him and his tender
   compassion of them. 2. His soul recovers it peace, v. 26. (1.) The
   patient, being a penitent, is a supplicant, and has learned to pray. He
   knows God will be sought unto for his favours, and therefore he shall
   pray unto God, pray for pardon, pray for health. Is any afflicted, and
   sick? Let him pray. When he finds himself recovering he shall not then
   think that prayer is no longer necessary, for we need the grace of God
   as much for the sanctifying of a mercy as for the sanctifying of an
   affliction. (2.) His prayers are accepted. God will be favourable to
   him, and be well pleased with him; his anger shall be turned away from
   him, and the light of God's countenance shall shine upon his soul; and
   then it follows, (3.) That he has the comfort of communion with God. He
   shall now see the face of God, which before was hid from him, and he
   shall see it with joy, for what sight can be more reviving? See Gen.
   xxxiii. 10, As though I had seen the face of God. All true penitents
   rejoice more in the returns of God's favour than in any instance
   whatsoever of prosperity or pleasure, Ps. iv. 6, 7. (4.) He has a
   blessed tranquility of mind, arising from the sense of his
   justification before God, who will render unto this man his
   righteousness. He shall receive the atonement, that is, the comfort of
   it, Rom. v. 11. Righteousness shall be imputed to him, and peace
   thereupon spoken, the joy and gladness of which he shall then be made
   to hear though he could not hear them in the day of his affliction. God
   will now deal with him as a righteous man, with whom it shall be well.
   He shall receive the blessing from the Lord, even righteousness, Ps.
   xxiv. 5. God shall give him grace to go and sin no more. Perhaps this
   may denote the reformation of his life after his recovery. As he shall
   pray unto God, whom before he had slighted, so he shall render to man
   his righteousness, whom before he had wronged, shall make restitution,
   and for the future do justly.

   V. The general rule which God will go by in dealing with the children
   of men inferred from this instance, v. 27, 28. As sick people, upon
   their submission, are restored, so all others that truly repent of
   their sins shall find mercy with God. See here, 1. What sin is, and
   what reason we have not to sin. Would we know the nature of sin and the
   malignity of it? It is the perverting of that which is right; it is a
   most unjust unreasonable thing; it is the rebellion of the creature
   against the Creator, the usurped dominion of the flesh over the spirit,
   and a contradiction to the eternal rules and reasons of good and evil.
   It is perverting the right ways of the Lord (Acts xiii. 10), and
   therefore the ways of sin are called crooked ways, Ps. cxxv. 5. Would
   we know what is to be got by sin? It profiteth us not. The works of
   darkness are unfruitful works. When profit and loss come to be balanced
   all the gains of sin, put them all together, will come far short of
   countervailing the damage. All true penitents are ready to own this,
   and it is a mortifying consideration. Rom. vi. 21, What fruit had you
   then in those things whereof you are now ashamed? 2. See what
   repentance is, and what reason we have to repent. Would we approve
   ourselves true penitents? We must then, with a broken and contrite
   heart, confess our sins to God, 1 John i. 9. We must confess the fact
   of sin (I have sinned) and not deny the charge, or stand upon our own
   justification; we must confess the fault of sin, the iniquity, the
   dishonesty of it ( have perverted that which was right); we must
   confess the folly of sin--"so foolish have I been and ignorant, for it
   profited me not; and therefore what have I to do any more with it?" Is
   there not good reason why we should make such a penitent confession as
   this? For, (1.) God expect it. He looks upon men, when they have
   sinned, to see what they will do next, whether they will go on in it or
   whether they will bethink themselves and return. He hearkens and hears
   whether any say, What have I done? Jer. viii. 6. He looks upon sinners
   with an eye of compassion, desiring to hear this from them; for he has
   no pleasure in their ruin. He looks upon them, and, as soon as he
   perceives these workings of repentance in them, he encourages them and
   is ready to accept them (Ps. xxxii. 5, 6), as the father went forth to
   meet the returning prodigal. (2.) It will turn to our unspeakable
   advantage. The promise is general. If any humble himself thus, whoever
   he be, [1.] He shall not come into condemnation, but be saved from the
   wrath to come: He shall deliver his soul from going into the pit, the
   pit of hell; iniquity shall not be his ruin. [2.] He shall be happy in
   everlasting life and joy: His life shall see the light, that is, all
   good, in the vision and fruition of God. To obtain this bliss, if the
   prophet had bidden us do some great thing, would we not have done it?
   How much more when he only says unto us, Wash and be clean, confess and
   be pardoned, repent and be saved?

   29 Lo, all these things worketh God oftentimes with man,   30 To bring
   back his soul from the pit, to be enlightened with the light of the
   living.   31 Mark well, O Job, hearken unto me: hold thy peace, and I
   will speak.   32 If thou hast any thing to say, answer me: speak, for I
   desire to justify thee.   33 If not, hearken unto me: hold thy peace,
   and I shall teach thee wisdom.

   We have here the conclusion of this first part of Elihu's discourse, in
   which, 1. He briefly sums up what he had said, showing that God's great
   and gracious design, in all the dispensations of his providence towards
   the children of men, is to save them from being for ever miserable and
   bring them to be for ever happy, v. 29, 30. All these things God is
   working with the children of men. He deals with them by conscience, by
   providences, by ministers, by mercies, by afflictions. He makes them
   sick, and makes them well again. All these are his operations; he has
   set the one over the other (Eccl. vii. 14), but his hand is in all; it
   is he that performs all the things for us. All providences are to be
   looked upon as God's workings with man, his strivings with him. He uses
   a variety of methods to do men good; if one affliction do not do the
   work, he will try another; if neither do, he will try a mercy; and he
   will send a messenger to interpret both. He often works such things as
   these twice, thrice; so it is in the original, referring to v. 14. He
   speaks once, yea, twice; if that prevail not, he works twice, yea,
   thrice; he changes his method (we have piped, we have mourned) returns
   again to the same method, repeats the same applications. Why does he
   take all this pains with man? It is to bring back his soul from the
   pit, v. 30. If God did not take more care of us than we do of
   ourselves, we should be miserable; we would destroy ourselves, but he
   would have us saved, and devises means, by his grace, to undo that by
   which we were undoing ourselves. The former method, by dream and
   vision, was to keep back the soul from the pit (v. 18), that is, to
   prevent sin, that we might not fall into it. This, by sickness and the
   word, is to bring back the soul, to recover those that have fallen into
   sin, that they may not lie still and perish in it. With respect to all
   that by repentance are brought back from the pit, it is that they may
   be enlightened with the light of the living, that they may have present
   comfort and everlasting happiness. Whom God saves from sin and hell,
   which are darkness, he will bring to heaven, the inheritance of the
   saints in light; and this he aims at in all his institutions and all
   his dispensations. Lord, what is man, that thou shouldst thus visit
   him! This should engage us to comply with God's designs, to work with
   him for our own good, and not to counter-work him. This will render
   those that perish for ever inexcusable, that so much was done to save
   them and they would not be healed. 2. He bespeaks Job's acceptance of
   what he had offered and begs of him to mark it well, v. 31. What is
   intended for our good challenges our regard. If Job will observe what
   is said, (1.) He is welcome to make what objections he can against it
   (v. 32): "If thou hast any thing to say for thyself, in thy own
   vindication, answer me; though I am fresh, and thou art spent, I will
   not run thee down with words: Speak, for I, desire to justify thee, and
   am not as thy other friends that desired to condemn thee." Elihu
   contends for truth, not, as they did, for victory. Note, Those we
   reprove we should desire to justify, and be glad to see them clear
   themselves from the imputations they lie under, and therefore give them
   all possible advantage and encouragement to do so. (2.) If he has
   nothing to say against what is said, Elihu lets him know that he has
   something more to say, which he desires him patiently to attend to (v.
   33): Hold thy peace, and I will teach thee wisdom. Those that would
   both show wisdom and learn wisdom must hearken and keep silence, be
   swift to hear and slow to speak. Job was wise and good; but those that
   are so may yet be wiser and better, and must therefore set themselves
   to improve by the means of wisdom and grace.
     __________________________________________________________________

J O B

  CHAP. XXXIV.

   Elihu, it is likely, paused awhile, to see if Job had any thing to say
   against his discourse in the foregoing chapter; but he sitting silent,
   and it is likely intimating his desire that he would go on, he here
   proceeds. And, I. He bespeaks not only the audience, but the assistance
   of the company, ver. 2-4. II. He charges Job with some more indecent
   expressions that had dropped from him, ver. 5-9. III. He undertakes to
   convince him that he had spoken amiss, by showing very fully, 1. God's
   incontestable justice, ver. 10-12, 17, 19, 23. 2. His sovereign
   dominion, ver. 13-15. 3. His almighty power, ver. 20, 24. 4. His
   omniscience, ver. 21, 22, 25. 5. His severity against sinners, ver.
   26-28. 6. His overruling providence, ver. 29, 30. IV. He teaches him
   what he should say, ver. 31, 32. And then, lastly, he leaves the matter
   to Job's own conscience, and concludes with a sharp reproof of him for
   his peevishness and discontent, ver. 33-37. All this Job not only bore
   patiently, but took kindly, because he saw that Elihu meant well; and,
   whereas his other friends had accused him of that from which his own
   conscience acquitted him, Elihu charged him with that only for which,
   it is probable, his own heart, now upon the reflection, began to smite
   him.

The Address of Elihu. (b. c. 1520.)

   1 Furthermore Elihu answered and said,   2 Hear my words, O ye wise
   men; and give ear unto me, ye that have knowledge.   3 For the ear
   trieth words, as the mouth tasteth meat.   4 Let us choose to us
   judgment: let us know among ourselves what is good.   5 For Job hath
   said, I am righteous: and God hath taken away my judgment.   6 Should I
   lie against my right? my wound is incurable without transgression.   7
   What man is like Job, who drinketh up scorning like water?   8 Which
   goeth in company with the workers of iniquity, and walketh with wicked
   men.   9 For he hath said, It profiteth a man nothing that he should
   delight himself with God.

   Here, I. Elihu humbly addresses himself to the auditors, and
   endeavours, like an orator, to gain their good-will and their
   favourable attention. 1. He calls them wise men, and men that had
   knowledge, v. 2. It is comfortable dealing with such as understand
   sense. I speak as to wise men, who can judge what I say, 1 Cor. x. 15.
   Elihu differed in opinion from them, and yet he calls them wise and
   knowing men. Peevish disputants think all fools that are not of their
   mind; but it is a piece of justice which we owe to those who are wise
   to acknowledge it, though our sentiments do not agree with theirs. 2.
   He appeals to their judgment, and therefore submits to their trial, v.
   3. The ear of the judicious tries words, whether what is said be true
   or false, right or wrong, and he that speaks must stand the test of the
   intelligent. As we must prove all things we hear, so we must be willing
   that what we speak should be proved. 3. He takes them into partnership
   with him in the examination and discussion of this matter, v. 4. He
   does not pretend to be sole dictator, nor undertake to say what is just
   and good and what is not, but he is willing to join with them in
   searching it out, and desires a consultation: "Let us agree to lay
   aside all animosities and feuds, all prejudices and affectation of
   contradiction, and all stiffness in adhering to the opinion we have
   once espoused, and let us choose to ourselves judgment; let us fix
   right principles on which to proceed, and then take right methods for
   finding out truth; and let us know among ourselves, by comparing notes
   and communicating our reasons, what is good and what is otherwise."
   Note, We are then likely to discern what is right when we agree to
   assist one another in searching it out.

   II. He warmly accuses Job for some passionate words which he had
   spoken, that reflected on the divine government, appealing to the house
   whether he ought not to be called to the bar and checked for them.

   1. He recites the words which Job had spoken, as nearly as he can
   remember. (1.) He had insisted upon his own innocency. Job hath said, I
   am righteous (v. 5), and, when urged to confess his guilt, had stiffly
   maintained his plea of, Not guilty: Should I lie against my right? v.
   6. Job had spoken to this purport, My righteousness I hold fast, ch.
   xxvii. 6. (2.) He had charged God with injustice in his dealings with
   him, that he had wronged him in afflicting him and had not righted him:
   God has taken away my judgment; so Job had said, ch. xxvii. 2. (3.) He
   had despaired of relief and concluded that God could not, or would not,
   help him: My wound is incurable, and likely to be mortal, and yet
   without transgression; not for any injustice in my hand, ch. xvi. 16,
   17. (4.) He had, in effect, said that there is nothing to be got in the
   service of God and that no man will be the better at last for his (v.
   9): He hath said that which gives occasion to suspect that he thinks it
   profiteth a man nothing that he should delight himself with God. It is
   granted that there is a present pleasure in religion; for what is it
   but to delight ourselves with God, in communion with him, in
   concurrence with him, in walking with him as Enoch did? this is a true
   notion of religion, and bespeaks its ways to be pleasantness. Yet the
   advantage of it is denied, as if it were vain to serve God, Mal. iii.
   14. This Elihu gathers as Job's opinion, by an innuendo from what he
   said (ch. ix. 22), He destroys the perfect and the wicked, which has a
   truth in it (for all things come alike to all), but it was ill
   expressed, and gave too much occasion for this imputation, and
   therefore Job sat down silently under it and attempted not his own
   vindication, whence Mr. Caryl well observes that good men sometimes
   speak worse than they mean, and that a good man will rather bear more
   blame than he deserves than to stand to excuse himself when he has
   deserved any blame.

   2. He charges Job very high upon it. In general, What man is like Job?
   v. 7. "Did you ever know such a man as Job, or ever hear a man talk at
   such an extravagant rate?" He represents him, (1.) As sitting in the
   seat of the scornful: "He drinketh up scorning like water," that is,
   "he takes a great deal of liberty to reproach both God and his friends,
   takes a pleasure in so doing, and is very liberal in his reflections."
   Or, "He is very greedy in receiving and hearkening to the scorns and
   contempts which others cast upon their brethren, is well pleased with
   them and extols them." Or, as some explain it, "By these foolish
   expressions of his he makes himself the object of scorn, lays himself
   very open to reproach, and gives occasion to others to laugh at him;
   while his religion suffers by them, and the reputation of that is
   wounded through his side." We have need to pray that God will never
   leave us to ourselves to say or do any thing which may make us a
   reproach to the foolish, Ps. xxxix. 8. (2.) As walking in the course of
   the ungodly, and standing in the way of sinners: He goes in company
   with the workers of iniquity (v. 8), not that in his conversation he
   did associate with them, but in his opinion he did favour and
   countenance them, and strengthen their hands. If (as it follows, v. 9,
   for the proof of this) it profits a man nothing to delight himself in
   God, why should he not lay the reins on the neck of his lusts and herd
   with the workers of iniquity? He that says, I have cleansed my hands in
   vain, does not only offend against the generation of God's children
   (Ps. lxxii. 13, 14), but gratifies his enemies, and says as they say.

   10 Therefore hearken unto me, ye men of understanding: far be it from
   God, that he should do wickedness; and from the Almighty, that he
   should commit iniquity.   11 For the work of a man shall he render unto
   him, and cause every man to find according to his ways.   12 Yea,
   surely God will not do wickedly, neither will the Almighty pervert
   judgment.   13 Who hath given him a charge over the earth? or who hath
   disposed the whole world?   14 If he set his heart upon man, if he
   gather unto himself his spirit and his breath;   15 All flesh shall
   perish together, and man shall turn again unto dust.

   The scope of Elihu's discourse to reconcile Job to his afflictions and
   to pacify his spirit under them. In order to this he had shown, in the
   foregoing chapter, that God meant him no hurt in afflicting him, but
   intended it for his spiritual benefit. In this chapter he shows that he
   did him no wrong in afflicting him, nor punished him more than he
   deserved. If the former could not prevail to satisfy him, yet this
   ought to silence him. In these verses he directs his discourse to all
   the company: "Hearken to me, you men of understanding (v. 10), and show
   yourselves to be intelligent by assenting to this which I say." And
   this is that which he says, That the righteous God never did, nor ever
   will do, any wrong to any of his creatures, but his ways are equal,
   ours are unequal. The truth here maintained respects the justice of
   equity of all God's proceedings. Now observe in these verses,

   I. How plainly this truth is laid down, both negatively and positively.
   1. He does wrong to none: God cannot do wickedness, nor the Almighty
   commit iniquity, v. 10. It is inconsistent with the perfection of his
   nature, and so it is also with the purity of his will (v. 12): God will
   not do wickedly, neither will the Almighty pervert judgment. He neither
   can nor will do a wrong thing, nor deal hardly with any man. He will
   never inflict the evil of punishment but where he finds the evil of
   sin, nor in any undue proportion, for that would be to commit iniquity
   and do wickedly. If appeals be made to him, or he be to give a
   definitive sentence, he will have an eye to the merits of the cause and
   not respect the person, for that were to pervert judgment. He will
   never either do any man wrong or deny any man right, but the heavens
   will shortly declare his righteousness. Because he is God, and
   therefore is infinitely perfect and holy, he can neither do wrong
   himself nor countenance it in others, nay more than he can die, or lie,
   or deny himself. Though he be Almighty, yet he never uses his power, as
   mighty men often do, for the support of injustice. He is Shaddai--God
   all-sufficient, and therefore he cannot be tempted with evil (James i.
   13), to do an unrighteous thing. 2. He ministers justice to all (v.
   11): The work of a man shall he render unto him. Good works shall be
   rewarded and evil works either punished or satisfied for; so that
   sooner or later, in this world or in that to come, he will cause every
   man to find according to his ways. This is the standing rule of
   distributive justice, to give to every man according to his work. Say
   to the righteous, it shall be well with them; woe to the wicked, it
   shall be ill with them. If services persevered in now go unrewarded,
   and sins persisted in now go unpunished, yet there is a day coming when
   God will fully render to every man according to his works, with
   interest for the delay.

   II. How warmly it is asserted, 1. With an assurance of the truth of it:
   Yea, surely, v. 12. It is a truth which none can deny or call in
   question; it is what we may take for granted and are all agreed in,
   That God will not do wickedly. 2. With an abhorrence of the very
   thought of the contrary (v. 10): Far be it from God that he should do
   wickedness, and from us that we should entertain the least suspicion of
   it or say any thing that looks like charging him with it.

   III. How evidently it is proved by two arguments:

   1. His independent absolute sovereignty and dominion (v. 13): Who has
   given him a charge over the earth and deputed him to manage the affairs
   of men upon the earth? Or, Who besides has disposed the whole world of
   mankind? He has the sole administration of the kingdoms of men, and has
   it of himself, nor is he entrusted with it by or for any other. (1.) It
   is certain that the government is his, and he does according to his
   will in all the hosts both of heaven and earth; and therefore he is not
   to be charged with injustice; for shall not the Judge of all the earth
   do right? Gen. xviii. 25. How shall God either rule or judge the world
   if there be, or could be, any unrighteousness with him? Rom. iii. 5, 6.
   He that is entitled to such unlimited power most certainly have in
   himself unspotted purity. This is also a good reason why we should
   acquiesce in all God's dealings with us. Shall not he that disposes of
   the whole world dispose of us and our concerns? (2.) It is as certain
   that he does not derive his power from any, nor is it a dispensation
   that is committed to him, but his power is original, and, like his
   being, of himself; and therefore, if he were not perfectly just, all
   the world and the affairs of it would soon be in the utmost confusion.
   The highest powers on earth have a God above them, to whom they are
   accountable, because it is not far from them to do iniquity. But
   therefore God has none above him, because it is not possible that he
   should do any thing (such is the perfection of his nature) that should
   need to be controlled. And, if he be an absolute sovereign, we are
   bound to submit to him, for there is no higher power to which we may
   appeal, so that the virtue is a necessity.

   2. His irresistible power (v. 14): If he set his heart upon man, to
   contend with him, much more if (as some read it) he set his heart
   against man, to ruin him, if he should deal with man either by summa
   potestas--mere sovereignty, or by summum jus--strict justice, there
   were no standing before him; man's spirit and breath would soon be gone
   and all flesh would perish together, v. 15. Many men's honesty is owing
   purely to their impotency; they do not do wrong because they cannot
   support it when it is done, or it is not in their power to do it. But
   God is able to crush any man easily and suddenly, and yet does not by
   arbitrary power crush any man, which therefore must be attributed to
   the infinite perfection of his nature, and that is immutable. See here,
   (1.) What God can do with us. He can soon bring us to dust; there needs
   not any positive act of his omnipotence to do it; if he do but withdraw
   that concurrence of his providence by which we live, if he gather unto
   himself that spirit and breath which was from his hand at first and is
   still in his hand, we expire immediately, like an animal in an air-pump
   when the air is exhausted. (2.) What he may do with us without doing us
   wrong. He may recall the being he gave, of which we are but tenants at
   will, and which also we have forfeited; and therefore, as long as that
   is continued of his mere favour, we have no reason to cry out of wrong,
   whatever other comforts are removed.

   16 If now thou hast understanding, hear this: hearken to the voice of
   my words.   17 Shall even he that hateth right govern? and wilt thou
   condemn him that is most just?   18 Is it fit to say to a king, Thou
   art wicked? and to princes, Ye are ungodly?   19 How much less to him
   that accepteth not the persons of princes, nor regardeth the rich more
   than the poor? for they all are the work of his hands.   20 In a moment
   shall they die, and the people shall be troubled at midnight, and pass
   away: and the mighty shall be taken away without hand.   21 For his
   eyes are upon the ways of man, and he seeth all his goings.   22 There
   is no darkness, nor shadow of death, where the workers of iniquity may
   hide themselves.   23 For he will not lay upon man more than right;
   that he should enter into judgment with God.   24 He shall break in
   pieces mighty men without number, and set others in their stead.   25
   Therefore he knoweth their works, and he overturneth them in the night,
   so that they are destroyed.   26 He striketh them as wicked men in the
   open sight of others;   27 Because they turned back from him, and would
   not consider any of his ways:   28 So that they cause the cry of the
   poor to come unto him, and he heareth the cry of the afflicted.   29
   When he giveth quietness, who then can make trouble? and when he hideth
   his face, who then can behold him? whether it be done against a nation,
   or against a man only:   30 That the hypocrite reign not, lest the
   people be ensnared.

   Elihu here addresses himself more directly to Job. He had spoken to the
   rest (v. 10) as men of understanding; now, speaking to Job; he puts an
   if upon his understanding: If thou hast understanding, hear this and
   observe it, v. 16.

   I. Hear this, That God is not to be quarrelled with for any thing that
   he does. It is daring presumption to arraign and condemn God's
   proceedings, as Job had done by his discontents. It was, 1. As absurd
   as it would be to advance one to power that is a professed enemy to
   justice: Shall even he that hates right govern? v. 17. The righteous
   Lord so loves righteousness that, in comparison with him, even Job
   himself, though a perfect and upright man, might be said to hate right;
   and shall he govern? Shall he pretend to direct God or correct what he
   does? Shall such unrighteous creatures as we are give law to the
   righteous God? or must he take his measures from us? When we consider
   the corruption of our nature, and the contrariety there is in us to the
   eternal rule of equity, we cannot but see it to be an impudent impious
   thing for us to prescribe to God. 2. It was as absurd as it would be to
   call a most righteous innocent person to the bar, and to give judgment
   against him, though it appeared ever so plainly, upon the trial, that
   he was most just: Wilt thou condemn him that is righteous in all his
   ways, and cannot but be so? 3. It is more absurd and unbecoming than it
   would be to say to a sovereign prince, Thou art wicked, and to judges
   upon the bench, You are ungodly, v. 18. This would be looked upon as an
   insufferable affront to majesty and to magistracy; no king, no prince,
   would bear it. In favour of government, we presume it is a right
   sentence that is passed, unless the contrary be very evident; but,
   whatever we think, it is not fit to tell a king to his face that he is
   wicked. Nathan reproved David by a parable. But, whatever a high priest
   or a prophet might do, it is not for an ordinary subject to make so
   bold with the powers that are. How absurd is then to say so to God--to
   impute iniquity to him, who, having no respect of persons, is in no
   temptation to do an unjust thing! He regardeth not the rich more than
   the poor, and therefore it is fit he should rule, and it is not fit we
   should find fault with him, v. 19. Note, Rich and poor stand upon the
   same level before God. A great man shall fare never the better, nor
   find any favour, for his wealth and greatness; nor shall a poor man
   fare ever the worse for his poverty, nor an honest cause be starved.
   Job, now that he was poor, should have as much favour with God, and be
   as much regarded by him, as when he was rich; for they are all the work
   of his hands. Their persons are so: the poor are made by the same hand,
   and of the same mould, as the rich. Their conditions are so: the poor
   were made poor by the divine providence, as well as the rich made rich;
   and therefore the poor shall fare never the worse for that which is
   their lot, not their fault.

   II. Hear this, That God is to be acknowledged and submitted to in all
   that he does. Divers considerations Elihu here suggests to Job, to
   beget in him great and high thoughts of God, and so to persuade him to
   submit and proceed no further in his quarrel with him.

   1. God is almighty, and able to deal with the strongest of men when he
   enters into judgment with them (v. 20); even the people, the body of a
   nation, though ever so numerous, shall be troubled, unhinged, and put
   into disorder, when God pleases; even the mighty man, the prince,
   though ever so honourable, ever so formidable among men, shall, if God
   speak the word, be taken away out of his throne, nay, out of the land
   of the living; they shall die; they shall pass away. What cannot he do
   that has all the powers of death at his command? Observe the suddenness
   of this destruction: In a moment shall they die. It is not a work of
   time, with God, to bring down his proud enemies, but, when he pleases,
   it is soon done; nor is he bound to give them warning, no, not an
   hour's warning. This night thy soul shall be required. Observe the
   season of it: They shall be troubled at midnight, when they are secure
   and careless, and unable to help themselves; as the Egyptians when
   their first-born were slain. This is the immediate work of God: they
   are taken away, without hand, insensibly, by secret judgments. God can
   himself humble the greatest tyrant, without the assistance or agency of
   any man. Whatever hand he sometimes uses in the accomplishing of his
   purposes, he needs none, but can do it without hand. Nor is it one
   single mighty man only that he can thus overpower, but even hosts of
   them (v. 24): He shall break in pieces mighty men without number; for
   no combined power can stand it out against Omnipotence. Yet, when God
   destroys tyranny, he does not design anarchy; if those are brought down
   that ruled ill, it does not therefore follow that people must have no
   rulers; for, when he breaks mighty men, he sets others in their stead,
   that will rule better, or, if they do not, he overturns them also in
   the night, or in a night, so that they are destroyed, v. 25. Witness
   Belshazzar. Or, if he designs them space to repent, he does not
   presently destroy them, but he strikes them as wicked men, v. 26. Some
   humbling mortifying judgments are brought upon them; these wicked
   rulers are stricken as other wicked men, as surely, as sorely, stricken
   in their bodies, estates, or families, and this for warning to their
   neighbours; the stroke is given in terrorem--as an alarm to others, and
   therefore is given in the open sight of others, that they also may see
   and fear, and tremble before the justice of God. If kings stand not
   before him, how shall we stand!

   2. God is omniscient, and can discover that which is most secret. As
   the strongest cannot oppose his arm, so the most subtle cannot escape
   his eye; and therefore, if some are punished either more or less than
   we think they should be, instead of quarrelling with God, it becomes us
   to ascribe it to some secret cause known to God only. For, (1.) Every
   thing is open before him (v. 21): His eyes are upon the ways of man;
   not only they are within reach of his eye, so that he can see them, but
   his eye is upon them, so that he actually observes and inspects them.
   He sees us all, and sees all our goings; go where we will, we are under
   his eye; all our actions, good and evil, are regarded and recorded and
   reserved to be brought into judgment when the books shall be opened.
   (2.) Nothing is or can be concealed from him (v. 22): There is no
   darkness nor shadow of death so close, so thick, so solitary, so remote
   from light or sight as that in it the workers of iniquity may hide
   themselves from the discovering eye and avenging hand of the righteous
   God. Observe here, [1.] The workers of iniquity would hide themselves
   if they could from the eye of the world for shame (and that perhaps
   they may do), and from the eye of God for fear, as Adam among the trees
   of the garden. The day is coming when mighty men, and chief captains,
   will call to the rocks and mountains to hide them. [2.] They would
   gladly be hid even by the shadow of death, be hid in the grave, and lie
   for ever there, rather than appear before the judgment-seat of Christ.
   (3.) It is in vain to think of flying from God's justice, or absconding
   when his wrath is in pursuit of us. The workers of iniquity may find
   ways and means to hide themselves from men, but not from God: He knows
   their works (v. 25), both what they do and what they design.

   3. God is righteous, and, in all his proceedings, goes according to the
   rules of equity. Even when he is overturning mighty men, and breaking
   them in pieces, yet he will not lay upon man more than right, v. 23. As
   he will not punish the innocent, so he will not exact of those that are
   guilty more than their iniquities deserve; and of the proportion
   between the sin and the punishment Infinite Wisdom shall be the judge.
   He will not give any man cause to complain that he deals hardly with
   him, nor shall any man enter into judgment with God, or bring an action
   against him. If he do, God will be justified when he speaks and clear
   when he judges. Therefore Job was very much to be blamed for his
   complaints of God, and is here well-advised to let fall his action, for
   he would certainly be cast or non-suited. It is not for man ever to
   purpose to enter into judgment with the Omnipotent; so some read the
   whole verse. Job had often wished to plead his cause before God. Elihu
   asks, "To what purpose? The judgment already given concerning thee will
   certainly be affirmed; no errors can be found in it, nor any exceptions
   taken to it, but, after all, it must rest as it is." All is well that
   God does, and will be found so. To prove that when God destroys the
   mighty men, and strikes them as wicked men, he does not lay upon them
   more than right, he shows what their wickedness was (v. 27, 28); and
   let any compare that with their punishment, and then judge whether they
   did not deserve it. In short, these unjust judges, whom God will justly
   judge, neither feared God nor regarded man, Luke xviii. 2. (1.) They
   were rebels to God: They turned back from him, cast off the fear of
   him, and abandoned the very thoughts of him; for they would not
   consider any of his ways, took no heed either to his precepts or to his
   providences, but lived without God in the world. This is at the bottom
   of all the wickedness of the wicked, they turn back from God; and it is
   because they do not consider, not because they cannot, but because they
   will not. From inconsideration comes impiety, and thence all
   immorality. (2.) They were tyrants to all mankind, v. 28. They will not
   call upon God for themselves; but they cause the cry of the poor to
   come to him, and that cry is against them. They are injurious and
   oppressive to the poor, wrong them, crush them, impoverish them yet
   more, and add affliction to the afflicted, who cry unto God, make their
   complaint to him, and he hears them and pleads their cause. Their case
   is bad who have the prayers and tears of the poor against them; for the
   cry of the oppressed will, sooner or later, draw down vengeance on the
   heads of the oppressors, and no one can say that this is more than
   right, Exod. xxii. 23.

   4. God has an uncontrollable dominion in all the affairs of the
   children of men, and so guides and governs whatever concerns both
   communities and particular persons, that, as what he designs cannot be
   defeated, so what he does cannot be changed, v. 29. Observe, (1.) The
   frowns of all the world cannot trouble those whom God quiets with his
   smiles. When he gives quietness who then can make trouble? v. 29. This
   is a challenge to all the powers of hell and earth to disquiet those to
   whom God speaks peace, and for whom he creates it. If God give outward
   peace to a nation, he can secure what he gives, and disable the enemies
   of it to give it any disturbance. If God give inward peace to a man
   only, the quietness and everlasting assurance which are the effect of
   righteousness, neither the accusations of Satan nor the afflictions of
   this present time, no, nor the arrests of death itself, can give
   trouble. What can make those uneasy whose souls dwell at ease in God?
   See Phil. iv. 7. (2.) The smiles of all the world cannot quiet those
   whom God troubles with his frowns; for if he, in displeasure, hide his
   face, and withhold the comfort of his favour, who then can behold him?
   that is, Who can behold a displeased God, so as to bear up under his
   wrath or turn it away? Who can make him show his face when he resolves
   to hide it, or see through the clouds and darkness which are round
   about him? Or, Who can behold a disquieted sinner, so as to give him
   effectual relief? Who can stand a friend to him to whom God is an
   enemy? None can relieve the distresses of the outward condition without
   God. If the Lord do not help thee, whence shall I? 2 Kings vi. 27. Nor
   can any relieve the distresses of the mind against God and his terrors.
   If he impress the sense of his wrath upon a guilty conscience, all the
   comforts the creature can administer are ineffectual. As vinegar upon
   nitre, so are songs to a heavy heart. The irresistibleness of God's
   operations must be acknowledged in his dealings both with communities
   and with particular persons: what he does cannot be controlled, whether
   it be done against a nation in its public capacity or against a man
   only in his private affairs. The same Providence that governs mighty
   kingdoms presides in the concerns of the meanest individual; and
   neither the strength of a whole nation can resist his power nor the
   smallness of a single person evade his cognizance; but what he does
   shall be done effectually and victoriously.

   5. God is wise, and careful of the public welfare, and therefore
   provides that the hypocrite reign not, lest the people be ensnared, v.
   30. See here, (1.) The pride of hypocrites. They aim to reign; the
   praise of men, and power in the world, are their reward, what they aim
   at. (2.) The policy of tyrants. When they aim to set up themselves they
   sometimes make use of religion as a cloak and cover for their ambition
   and by their hypocrisy come to the throne. (3.) The danger the people
   are in when hypocrites reign. They are likely to be ensnared in sin, or
   trouble, or both. Power, in the hands of dissemblers, is often
   destructive to the rights and liberties of a people, which they are
   more easily wheedled out of than forced out of. Much mischief has been
   done likewise to the power of godliness under the pretence of a form of
   godliness. (4.) The care which divine Providence takes of the people,
   to prevent this danger, that the hypocrite reign not, either that he do
   not reign at all or that he do not reign long. If God has mercy in
   store for a people, he will either prevent the rise or hasten the ruin
   of hypocritical rulers.

   31 Surely it is meet to be said unto God, I have borne chastisement, I
   will not offend any more:   32 That which I see not teach thou me: if I
   have done iniquity, I will do no more.   33 Should it be according to
   thy mind? he will recompense it, whether thou refuse, or whether thou
   choose; and not I: therefore speak what thou knowest.   34 Let men of
   understanding tell me, and let a wise man hearken unto me.   35 Job
   hath spoken without knowledge, and his words were without wisdom.   36
   My desire is that Job may be tried unto the end because of his answers
   for wicked men.   37 For he addeth rebellion unto his sin, he clappeth
   his hands among us, and multiplieth his words against God.

   In these verses,

   I. Elihu instructs Job what he should say under his affliction, v. 31,
   32. Having reproved him for his peevish passionate words, he here puts
   better words into his mouth. When we reprove for what is amiss we must
   direct to what is good, that our reproofs may be the reproofs of
   instruction, Prov. vi. 23. He does not impose it upon Job to use these
   words, but recommends it to him, as that which was meet to be said. In
   general, he would have him repent of his misconduct, and indecent
   expressions, under his affliction. Job's other friends would have had
   him own himself a wicked man, and by overdoing they undid. Elihu will
   oblige him only to own that he had, in the management of this
   controversy, spoken unadvisedly with his lips. Let us remember this, in
   giving reproofs, and not make the matter worse than it is; for the
   stretching of the crime may defeat the prosecution. Elihu drives the
   right nail, and speeds accordingly. He directs Job, 1. To humble
   himself before God for his sins, and to accept the punishment of them:
   "I have borne chastisement. What I suffer comes justly upon me, and
   therefore I will bear it, and not only justify God in it, but
   acknowledge his goodness." Many are chastised that do not bear
   chastisement, do not bear it well, and so, in effect, do not bear it at
   all. Penitents, if sincere, will take all well that God does, and will
   bear chastisement as a medicinal operation intended for good. 2. To
   pray to God to discover his sins to him (v. 32): "That which I see not
   teach thou me. Lord, upon the review, I find much amiss in me and much
   done amiss by me, but I have reason to fear there is much more that I
   am not aware of, greater abominations, which through ignorance,
   mistake, and partiality to myself, I do not yet see; Lord, give me to
   see it, awaken by conscience to do its office faithfully." A good man
   is willing to know the worst of himself, and particularly, under
   affliction, desires to be told wherefore God contends with him and what
   God designs in correcting him. 3. To promise reformation (v. 31): I
   will not offend any more. "If I have done iniquity (or seeing that I
   have), I will do so no more; whatever thou shalt discover to me to have
   been amiss, by thy grace I will amend it for the future." This implies
   a confession that we have offended, true remorse and godly sorrow for
   the offence, and a humble compliance with God's design in afflicting
   us, which is to separate between us and our sins. The penitent here
   completes his repentance; for it is not enough to be sorry for our
   sins, but we must go and sin no more, and, as here, bind ourselves with
   the bond of a fixed resolution never more to return to folly. This is
   meet to be said in a stedfast purpose, and meet to be said to God in a
   solemn promise and vow.

   II. He reasons with him concerning his discontent and uneasiness under
   his affliction, v. 23. We are ready to think every thing that concerns
   us should be just as we would have it; but Elihu here shows, 1. That it
   is absurd and unreasonable to expect this: "Should it be according to
   thy mind? No, what reason for that?" Elihu here speaks with a great
   deference to the divine will and wisdom, and a satisfaction therein: it
   is highly fit that every thing should be according to God's mind. He
   speaks also with a just disdain of the pretensions of those that are
   proud, and would be their own carvers: Should it be according to thy
   mind? Should we always have the good we have a mind to enjoy? We should
   then wrongfully encroach upon others and foolishly ensnare ourselves.
   Must we never be afflicted, because we have no mind to it? Is it fit
   that sinners should feel no smart, that scholars should be under no
   discipline? Or, if we must be afflicted, is it fit that we should
   choose what rod we will be beaten with? No; it is fit that every thing
   should be according to God's mind, and not ours; for he is the Creator,
   and we are creatures. He is infinitely wise and knowing; we are foolish
   and short-sighted. He is in one mind; we are in many. 2. That it is in
   vain, and to no purpose, to expect it: "He will recompense it whether
   thou refuse or whether thou choose. God will take his own way, fulfil
   his own counsel, and recompense according to the sentence of his own
   justice, whether thou art pleased or displeased; he will neither ask
   thy leave nor ask thy advice, but, what he pleases, that will he do. It
   is therefore thy wisdom to be easy, and make a virtue of necessity;
   make the best of that which is, because it is out of thy power to make
   it otherwise. If thou pretend to choose and refuse," that is, "to
   prescribe to God and except against what he does, so will not I--I will
   acquiesce in all he does; and therefore speak what thou knowest; say
   what thou wilt do, whether thou wilt oppose or submit. The matter lies
   plainly before thee; be at a point; thou art in God's hand, not in
   mine."

   III. He appeals to all intelligent indifferent persons whether there
   was not a great deal of sin and folly in that which Job said. 1. He
   would have the matter thoroughly examined, and brought to an issue (v.
   36): "My desire is that Job may be tried unto the end. If any will
   undertake to justify what he has said, let them do it; if not, let us
   all agree to bear our testimony against it." Many understand it of his
   trial by afflictions: "Let his troubles be continued till he be
   thoroughly humbled, and his proud spirit brought down, till he be made
   to see his error and to retract what he has so presumptuously said
   against God and his providence. Let the trial be continued till the end
   be obtained." 2. He appeals both to God and man, and desires the
   judgment of both upon it. (1.) Some read v. 36 as an appeal to God: O,
   my Father! let Job be tried. So the margin of our Bibles, for the same
   word signifies my desire and my father; and some suppose that he lifted
   up his eyes when he said this, meaning, "O my Father who art in heaven!
   let Job be tried till he be subdued." When we are praying for the
   benefit of afflictions either to ourselves or others we must eye God as
   a Father, because they are fatherly corrections and a part of our
   filial education, Heb. xii. 7. (2.) He appeals to the by-standers (v.
   34): "Let men of understanding tell me whether they can put any more
   favourable construction upon Job's words than I have put, and whether
   he has not spoken very ill and ought not to cry, Peccavi--I have done
   wrong." In what Job had said he thought it appeared, [1.] That he did
   not rightly understand himself, but had talked foolishly, v. 35. He
   cannot say that Job is without knowledge and wisdom; but, in this
   matter, he has spoken without knowledge, and, whatever his heart is,
   his words were without prudence. What he said to his wife may be
   retorted upon himself (He speaks as one of the foolish men speak) and
   for the same reason, Shall we not receive evil as well as good at God's
   hand? ch. ii. 10. Sometimes we need and deserve those reproofs
   ourselves which we have given to others. Those that reproach God's
   wisdom really reproach their own. [2.] That he had not a due regard to
   God, but had talked wickedly. If what he had said be tried to the end,
   that is, if one put it to the utmost stretch and make the worst of it,
   it will be found, First, That he has taken part with God's enemies: His
   answers have been for wicked men; that is, what he had said tended to
   strengthen the hands and harden the hearts of wicked people in their
   wickedness, he having carried the matter of their prosperity much
   further than he needed. Let wicked men, like Baal, plead for themselves
   if they will, but far be it from us that we should answer for them, or
   say any thing in favour of them. Secondly, That he has insulted God's
   friends, and hectored over them: "He clappeth his hands among us; and,
   if he be not thoroughly tried and humbled, will grow yet more insolent
   and imperious, as if he had gotten the day and silenced us all." To
   speak ill is bad enough, but to clap our hands and triumph in it when
   we have done, as if error and passion had won the victory, is much
   worse. Thirdly, That he has spoken against God himself, and, by
   standing to what he had said, added rebellion to his sin. To speak,
   though but one word, against God, by whom we speak and for whom we
   ought to speak, is a great sin; what is it then to multiply words
   against him, as if we would out-talk him? What is it to repeat them,
   instead of unsaying them? Those that have sinned, and, when they are
   called to repent, thus go on frowardly, add rebellion to their sin and
   make it exceedingly sinful. Errare possum, Hæreticus esse nolo--I may
   fall into error, but I will not plunge into heresy.
     __________________________________________________________________

J O B

  CHAP. XXXV.

   Job being still silent, Elihu follows his blow, and here, a third time,
   undertakes to show him that he had spoken amiss, and ought to recant.
   Three improper sayings he here charges him with, and returns answer to
   them distinctly:--I. He had represented religion as an indifferent
   unprofitable thing, which God enjoins for his own sake, not for ours;
   Elihu evinces the contrary, ver. 1-8. II. He had complained of God as
   deaf to the cries of the oppressed, against which imputation Elihu here
   justifies God, ver. 9-13. III. He had despaired of the return of God's
   favour to him, because it was so long deferred, but Elihu shows him the
   true cause of the delay, ver. 14-16.

The Address of Elihu. (b. c. 1520.)

   1 Elihu spake moreover, and said,   2 Thinkest thou this to be right,
   that thou saidst, My righteousness is more than God's?   3 For thou
   saidst, What advantage will it be unto thee? and, What profit shall I
   have, if I be cleansed from my sin?   4 I will answer thee, and thy
   companions with thee.   5 Look unto the heavens, and see; and behold
   the clouds which are higher than thou.   6 If thou sinnest, what doest
   thou against him? or if thy transgressions be multiplied, what doest
   thou unto him?   7 If thou be righteous, what givest thou him? or what
   receiveth he of thine hand?   8 Thy wickedness may hurt a man as thou
   art; and thy righteousness may profit the son of man.

   We have here,

   I. The bad words which Elihu charges upon Job, v. 2, 3. To evince the
   badness of them he appeals to Job himself, and his own sober thoughts,
   in the reflection: Thinkest thou this to be right? This intimates
   Elihu's confidence that the reproof he now gave was just, for he could
   refer the judgment of it even to Job himself. Those that have truth and
   equity on their side sooner or later will have every man's conscience
   on their side. It also intimates his good opinion of Job, that he
   thought better than he spoke, and that, though he had spoken amiss,
   yet, when he perceived his mistake, he would not stand to it. When we
   have said, in our haste, that which was not right, it becomes us to own
   that our second thoughts convince us that it was wrong. Two things
   Elihu here reproves Job for:--1. For justifying himself more than God,
   which was the thing that first provoked him, ch. xxxii. 2. "Thou hast,
   in effect, said, My righteousness is more than God's," that is, "I have
   done more for God than ever he did for me; so that, when the accounts
   are balanced, he will be brought in debtor to me." As if Job thought
   his services had been paid less than they deserved and his sins
   punished more than they deserved, which is a most unjust and wicked
   thought for any man to harbour and especially to utter. When Job
   insisted so much upon his own integrity, and the severity of God's
   dealings with him, he did in effect say, My righteousness is more than
   God's; whereas, though we be ever so good and our afflictions ever so
   great, we are chargeable with unrighteousness and God is not. 2. For
   disowning the benefits and advantages of religion because he suffered
   these things: What profit shall I have if I be cleansed from my sin? v.
   3. This is gathered from ch. ix. 30, 31. Though I make my hands ever so
   clean, what the nearer am I? Thou shalt plunge me in the ditch. And ch.
   x. 15, If I be wicked, woe to me; but, if I be righteous, it is all the
   same. The psalmist, when he compared his own afflictions with the
   prosperity of the wicked, was tempted to say, Verily I have cleansed my
   heart in vain, Ps. lxxiii. 13. And, if Job said so, he did in effect
   say, My righteousness is more than God's (v. 9); for, if he got nothing
   by his religion, God was more beholden to him than he was to God. But,
   though there might be some colour for it, yet it was not fair to charge
   these words upon Job, when he himself had made them the wicked words of
   prospering sinners (ch. xxi. 15, What profit shall we have if we pray
   to him?) and had immediately disclaimed them. The counsel of the wicked
   is far from me, ch. xxi. 16. It is not a fair way of disputing to
   charge men with those consequences of their opinions which they
   expressly renounce.

   II. The good answer which Elihu gives to this (v. 4): "I will undertake
   to answer thee, and thy companions with thee," that is, "all those that
   approve thy sayings and are ready to justify thee in them, and all
   others that say as thou sayest: "I have that to offer which will
   silence them all." To do this he has recourse to his old maxim (ch.
   xxxiii. 12), that God is greater than man. This is a truth which, if
   duly improved, will serve many good purposes, and particularly this to
   prove that God is debtor to no man. The greatest of men may be a debtor
   to the meanest; but such is the infinite disproportion between God and
   man that the great God cannot possibly receive any benefit by man, and
   therefore cannot be supposed to lie under any obligation to man; for,
   if he be obliged by his purpose and promise, it is only to himself.
   That is a challenge which no man can take up (Rom. xi. 35), Who hath
   first given to God, let him prove it, and it shall be recompensed to
   him again. Why should we demand it, as a just debt, to gain by our
   religion (as Job seemed to do), when the God we serve does not gain by
   it? 1. Elihu needs not prove that God is above man; it is agreed by
   all; but he endeavours to affect Job and us with it, by an ocular
   demonstration of the height of the heavens and the clouds, v. 5. They
   are far above us, and God is far above them; how much then is he set
   out of the reach either of our sins or of our services! Look unto the
   heavens, and behold the clouds. God made man erect, coelumque tueri
   jussit--and bade him look up to heaven. Idolaters looked up, and
   worshipped the hosts of heaven, the sun, moon, and stars; but we must
   look up to heaven, and worship the Lord of those hosts. They are higher
   than we, but God is infinitely above them. His glory is above the
   heavens (Ps. viii. 1) and the knowledge of him higher than heaven, ch.
   xi. 8. 2. But hence he infers that God is not affected, either one way
   or other, by any thing that we do. (1.) He owns that men may be either
   bettered or damaged by what we do (v. 8): Thy wickedness, perhaps, may
   hurt a man as thou art, may occasion him trouble in his outward
   concerns. A wicked man may wound, or rob, or slander his neighbour, or
   may draw him into sin and so prejudice his soul. Thy righteousness, thy
   justice, thy charity, thy wisdom, thy piety, may perhaps profit the son
   of man. Our goodness extends to the saints that are in the earth, Ps.
   xvi. 3. To men like ourselves we are in a capacity either of doing
   injury or of showing kindness; and in both these the sovereign Lord and
   Judge of all will interest himself, will reward those that do good and
   punish those that do hurt to their fellow-creatures and
   fellow-subjects. But, (2.) He utterly denies that God can really be
   either prejudiced or advantaged by what any, even the greatest men of
   the earth, do, or can do. [1.] The sins of the worst sinners are no
   damage to him (v. 6): "If thou sinnest wilfully, and of malice
   prepense, against him, with a high hand, nay, if thy transgressions be
   multiplied, and the acts of sin be ever so often repeated, yet what
   doest thou against him?" This is a challenge to the carnal mind, and
   defies the most daring sinner to do his worst. It speaks much for the
   greatness and glory of God that it is not in the power of his worst
   enemies to do him any real prejudice. Sin is said to be against God
   because so the sinner intends it and so God takes it, and it is an
   injury to his honour; yet it cannot do any thing against him. The
   malice of sinners is impotent malice: it cannot destroy his being or
   perfections, cannot dethrone him from his power and dominion, cannot
   disturb his peace and repose, cannot defeat his counsels and designs,
   nor can it derogate from his essential glory. Job therefore spoke amiss
   in saying What profit is it that I am cleansed from my sin? God was no
   gainer by his reformation; and who then would gain if he himself did
   not? [2.] The services of the best saints are no profit to him (v. 7):
   If thou be righteous, what givest thou to him? He needs not our
   service; or, if he did want to have the work done, he has better hands
   than ours at command. Our religion brings no accession at all to his
   felicity. He is so far from being beholden to us that we are beholden
   to him for making us righteous and accepting our righteousness; and
   therefore we can demand nothing from him, nor have any reason to
   complain if we have not what we expect, but to be thankful that we have
   better than we deserve.

   9 By reason of the multitude of oppressions they make the oppressed to
   cry: they cry out by reason of the arm of the mighty.   10 But none
   saith, Where is God my maker, who giveth songs in the night;   11 Who
   teacheth us more than the beasts of the earth, and maketh us wiser than
   the fowls of heaven?   12 There they cry, but none giveth answer,
   because of the pride of evil men.   13 Surely God will not hear vanity,
   neither will the Almighty regard it.

   Elihu here returns an answer to another word that Job had said, which,
   he thought, reflected much upon the justice and goodness of God, and
   therefore ought not to pass without a remark. Observe,

   I. What it was that Job complained of; it was this, That God did not
   regard the cries of the oppressed against their oppressors (v. 9): "By
   reason of the multitude of oppressions, the many hardships which proud
   tyrants put upon poor people and the barbarous usage they give them,
   they make the oppressed to cry; but it is to no purpose: God does not
   appear to right them. They cry out, they cry on still, by reason of the
   arm of the mighty, which lies heavily upon them." This seems to refer
   to those words of Job (ch. xxiv. 12), Men groan from out of the city,
   and the soul of the wounded cries out against the oppressors, yet God
   lays not folly to them, does not reckon with them for it. This is a
   thing that Job knows not what to make of, nor how to reconcile to the
   justice of God and his government. Is there a righteous God, and can it
   be that he should so slowly hear, so slowly see?

   II. How Elihu solves the difficulty. If the cries of the oppressed be
   not heard, the fault is not in God; he is ready to hear and help them.
   But the fault is in themselves; they ask and have not, but it is
   because they ask amiss, James iv. 3. They cry out by reason of the arm
   of the mighty, but it is a complaining cry, a wailing cry, not a
   penitent praying cry, the cry of nature and passion, not of grace. See
   Hos. vii. 14,, They have not cried unto me with their heart when they
   howled upon their beds. How then can we expect that they should be
   answered and relieved?

   1. They do not enquire after God, nor seek to acquaint themselves with
   him, under their affliction (v. 10): But none saith, Where is God my
   Maker? Afflictions are sent to direct and quicken us to enquire early
   after God, Ps. lxxxviii. 34. But many that groan under great
   oppressions never mind God, nor take notice of his hand in their
   troubles; if they did, they would bear their troubles more patiently
   and be more benefited by them. Of the many that are afflicted and
   oppressed, few get the good they might get by their affliction. It
   should drive them to God, but how seldom is this the case! It is
   lamentable to see so little religion among the poor and miserable part
   of mankind. Every one complains of his troubles; but none saith, Where
   is God my Maker? that is, none repent of their sins, none return to him
   that smites them, none seek the face and favour of God, and that
   comfort in him which would balance their outward afflictions. They are
   wholly taken up with the wretchedness of their condition, as if that
   would excuse them in living without God in the world which should
   engage them to cleave the more closely to him. Observe, (1.) God is our
   Maker, the author of our being, and, under that notion, it concerns us
   to regard and remember him, Eccl. xii. 1. God my makers, in the plural
   number, which some think is, if not an indication, yet an intimation,
   of the Trinity of persons in the unity of the Godhead. Let us make man.
   (2.) It is our duty therefore to enquire after him. Where is he, that
   we may pay our homage to him, may own our dependence upon him and
   obligations to him? Where is he, that we may apply to him for
   maintenance and protection, may receive law from him, and may seek our
   happiness in his favour, from whose power we received our being? (3.)
   It is to be lamented that he is so little enquired after by the
   children of men. All are asking, Where is mirth? Where is wealth? Where
   is a good bargain? But none ask, Where is God my Maker?

   2. They do not take notice of the mercies they enjoy in and under their
   afflictions, nor are thankful for them, and therefore cannot expect
   that God should deliver them out of their afflictions. (1.) He provides
   for our inward comfort and joy under our outward troubles, and we ought
   to make use of that, and wait his time for the removal of our troubles:
   He gives songs in the night, that is, when our condition is ever so
   dark, and sad, and melancholy, there is that in God, in his providence
   and promise, which is sufficient, not only to support us, but to fill
   us with joy and consolation, and enable us in every thing to give
   thanks, and even to rejoice in tribulation. When we only pore upon the
   afflictions we are under, and neglect the consolations of God which are
   treasured up for us, it is just with God to reject our prayers. (2.) He
   preserves to us the use of our reason and understanding (v. 11): Who
   teaches us more than the beasts of the earth, that is, who has endued
   us with more noble powers and faculties than they are endued with and
   has made us capable of more excellent pleasures and employments here
   and for ever. Now this comes in here, [1.] As that which furnishes us
   with matter for thanksgiving, even under the heaviest burden of
   affliction. Whatever we are deprived of, we have our immortal souls,
   those jewels of more worth than all the world, continued to us; even
   those that kill the body cannot hurt them. And if our affliction
   prevail not to disturb the exercise of their faculties, but we enjoy
   the use of our reason and the peace of our consciences, we have much
   reason to be thankful, how pressing soever our calamities otherwise
   are. [2.] As a reason why we should, under our afflictions, enquire
   after God our Maker, and seek unto him. This is the greatest excellency
   of reason, that it makes us capable of religion, and it is in that
   especially that we are taught more than the beasts and the fowls. They
   have wonderful instincts and sagacities in seeking out their food,
   their physic, their shelter; but none of them are capable of enquiring,
   Where is God my Maker? Something like logic, and philosophy, and
   politics, has been observed among the brute-creatures, but never any
   thing of divinity or religion; these are peculiar to man. If therefore
   the oppressed only cry by reason of the arm of the mighty, and do not
   look up to God, they do no more than the brutes (who complain when they
   are hurt), and they forget that instruction and wisdom by which they
   are advanced so far above them. God relieves the brute-creatures
   because they cry to him according to the best of their capacity, ch.
   xxxviii. 41; Ps. civ. 21. But what reason have men to expect relief,
   who are capable of enquiring after God as their Maker and yet cry to
   him no otherwise than as brutes do?

   3. They are proud and unhumbled under their afflictions, which were
   sent to mortify them and to hide pride from them (v. 12): There they
   cry--there they lie exclaiming against their oppressors, and filling
   the ears of all about them with their complaints, not sparing to
   reflect upon God himself and his providence--but none gives answer. God
   does not work deliverance for them, and perhaps men do not much regard
   them; and why so? It is because of the pride of evil men; they are evil
   men; they regard iniquity in their hearts, and therefore God will not
   hear their prayers, Ps. lxvi. 18; Isa. i. 15. God hears not such
   sinners. They have, it may be, brought themselves into trouble by their
   own wickedness; they are the devil's poor; and then who can pity them?
   Yet this is not all: they are proud still, and therefore they do not
   seek unto God (Ps. x. 4), or, if they do cry unto him, therefore he
   does not give answer, for he hears only the desire of the humble (Ps.
   x. 17) and delivers those by his providence whom he has first by his
   grace prepared and made fit for deliverance, which we are not if, under
   humbling afflictions, our hearts remain unhumbled and our pride
   unmortified. The case is plain then, If we cry to God for the removal
   of the oppression and affliction we are under, and it is not removed,
   the reason is not because the Lord's hand is shortened or his ear
   heavy, but because the affliction has not done its work; we are not
   sufficiently humbled, and therefore must thank ourselves that it is
   continued.

   4. They are not sincere, and upright, and inward with God, in their
   supplications to him, and therefore he does not hear and answer them
   (v. 13): God will not hear vanity, that is, the hypocritical prayer,
   which is a vain prayer, coming out of feigned lips. It is a vanity to
   think that God should hear it, who searches the heart and requires
   truth in the inward part.

   14 Although thou sayest thou shalt not see him, yet judgment is before
   him; therefore trust thou in him.   15 But now, because it is not so,
   he hath visited in his anger; yet he knoweth it not in great extremity:
     16 Therefore doth Job open his mouth in vain; he multiplieth words
   without knowledge.

   Here is, I. Another improper word for which Elihu reproves Job (v. 14):
   Thou sayest thou shalt not see him; that is, 1. "Thou complainest that
   thou dost not understand the meaning of his severe dealings with thee,
   nor discern the drift and design of them," ch. xxiii. 8, 9. And, 2.
   "Thou despairest of seeing his gracious returns to thee, of seeing
   better days again, and art ready to give up all for gone;" as Hezekiah
   (Isa. xxxviii. 11), I shall not see the Lord. As, when we are in
   prosperity, we are ready to think our mountain will never be brought
   low, so when we are in adversity we are ready to think our valley will
   never be filled, but, in both, to conclude that to morrow must be as
   this day, which is as absurd as to think, when the weather is either
   fair or foul, that is will be always so, that the flowing tide will
   always flow, or the ebbing tide will always ebb.

   II. The answer which Elihu gives to this despairing word that Job had
   said, which is this, 1. That, when he looked up to God, he had no just
   reason to speak thus despairingly: Judgment is before him, that is, "He
   knows what he has to do, and will do all in infinite wisdom and
   justice; he has the entire plan and model of providence before him, and
   knows what he will do, which we do not, and therefore we understand not
   what he does. There is a day of judgment before him, when all the
   seeming disorders of providence will be set to rights and the dark
   chapters of it will be expounded. Then thou shalt see the full meaning
   of these dark events, and the final period of these dismal events; then
   thou shalt see his face with joy; therefore trust in him, depend upon
   him, wait for him, and believe that the issue will be good at last."
   When we consider that God is infinitely wise, and righteous, and
   faithful, and that he is a God of judgment (Isa. xxx. 18), we shall see
   no reason to despair of relief from him, but all the reason in the
   world to hope in him, that it will come in due time, in the best time.
   2. That if he had not yet seen an end of his troubles, the reason was
   because he did not thus trust in God and wait for him (v. 15): "Because
   it is not so, because thou dost not thus trust in him, therefore the
   affliction which came at first from love has now displeasure mixed with
   it. Now God has visited thee in his anger, taking it very ill that thou
   canst not find in thy heart to trust him, but harbourest such hard
   misgiving thoughts of him." If there be any mixtures of divine wrath in
   our afflictions, we may thank ourselves; it is because we do not behave
   aright under them; we quarrel with God, and are fretful and impatient,
   and distrustful of the divine Providence. This was Job's case. The
   foolishness of man perverts his way, and then his heart frets against
   the Lord, Prov. xix. 3. Yet Elihu thinks that Job, being in great
   extremity, did not know and consider this as he should, that it was his
   own fault that he was not yet delivered. He concludes therefore that
   Job opens his mouth in vain (v. 16) in complaining of his grievances
   and crying for redress, or in justifying himself and clearing up his
   own innocency; it is all in vain, because he does not trust in God and
   wait for him, and has not a due regard to him in his afflictions. He
   had said a great deal, had multiplied words, but all without knowledge,
   all to no purpose, because he did not encourage himself in God and
   humble himself before him. It is in vain for us either to appeal to God
   or to acquit ourselves if we do not study to answer the end for which
   affliction is sent, and in vain to pray for relief if we do not trust
   in God; for let not that man who distrusts God think that he shall
   receive any thing from him, James i. 7. Or this may refer to all that
   Job had said. Having shown the absurdity of some passages in his
   discourse, he concludes that there were many other passages which were
   in like manner the fruits of his ignorance and mistake. He did not, as
   his other friends, condemn him for a hypocrite, but charged him only
   with Moses's sin, speaking unadvisedly with his lips when his spirit
   was provoked. When at any time we do so (and who is there that offends
   not in word?) it is a mercy to be told of it, and we must take it
   patiently and kindly as Job did, not repeating, but recanting, what we
   have said amiss.
     __________________________________________________________________

J O B

  CHAP. XXXVI.

   Elihu, having largely reproved Job for some of his unadvised speeches,
   which Job had nothing to say in the vindication of, here comes more
   generally to set him to rights in his notions of God's dealings with
   him. His other friends had stood to it that, because he was a wicked
   man, therefore his afflictions were so great and so long. But Elihu
   only maintained that the affliction was sent for his trial, and that
   therefore it was lengthened out because Job was not, as yet, thoroughly
   humbled under it, nor had duly accommodated himself to it. He urges
   many reasons, taken from the wisdom and righteousness of God, his care
   of his people, and especially his greatness and almighty power, with
   which, in this and the following chapter, he persuades him to submit to
   the hand of God. Here we have, I. His preface, ver. 2-4. II. The
   account he gives of the methods of God's providence towards the
   children of men, according as they conduct themselves, ver. 5-15. III.
   The fair warning and good counsel he gives to Job thereupon, ver.
   16-21. IV. His demonstration of God's sovereignty and omnipotence,
   which he gives instances of in the operations of common providence, and
   which is a reason why we should all submit to him in his dealings with
   us, ver. 22-33. This he prosecutes and enlarges upon in the following
   chapter.

The Address of Elihu. (b. c. 1520.)

   1 Elihu also proceeded, and said,   2 Suffer me a little, and I will
   show thee that I have yet to speak on God's behalf.   3 I will fetch my
   knowledge from afar, and will ascribe righteousness to my Maker.   4
   For truly my words shall not be false: he that is perfect in knowledge
   is with thee.

   Once more Elihu begs the patience of the auditory, and Job's
   particularly, for he has not said all that he has to say, but he will
   not detain them long. Stand about me a little (so some read it), v. 2.
   "Let me have your attendance, your attention, awhile longer, and I will
   speak but this once, as plainly and as much to the purpose as I can."
   To gain this he pleads, 1. That he had a good cause, and a noble and
   very fruitful subject: I have yet to speak on God's behalf. He spoke as
   an advocate for God, and therefore might justly expect the ear of the
   court. Some indeed pretend to speak on God's behalf who really speak
   for themselves; but those who sincerely appear in the cause of God, and
   speak in behalf of his honour, his truths, his ways, his people, shall
   be sure neither to want instructions (it shall be given them in that
   same hour what they shall speak) nor to lose their cause or their fee.
   Nor need they fear lest they should exhaust their subject. Those that
   have spoken ever so much may yet find more to be spoken on God's
   behalf. 2. That he had something to offer that was uncommon, and out of
   the road of vulgar observation: I will fetch my knowledge from afar (v.
   3), that is, "we will have recourse to our first principles and the
   highest notions we can make use of to serve any purpose." It is worth
   while to go far for this knowledge of God, to dig for it, to travel for
   it; it will recompense our pains, and, though far-fetched, is not
   dear-bought. 3. That his design was undeniably honest; for all he aimed
   at was to ascribe righteousness to his Maker, to maintain and clear
   this truth, that God is righteous in all his ways. In speaking of God,
   and speaking for him, it is good to remember that he is our Maker, to
   call him so, and therefore to be ready to do him and the interests of
   his kingdom the best service we can. If he be our Maker, we have our
   all from him, must use our all for him, and be very jealous for his
   honour. That his management should be very just and fair (v. 4): "My
   words shall not be false, neither disagreeable to the thing itself nor
   to my own thoughts and apprehensions. It is truth that I am contending
   for, and that for truth's sake, with all possible sincerity and
   plainness." He will make use of plain and solid arguments and not the
   subtleties and niceties of the schools. "He who is perfect or upright
   in knowledge is now reasoning with thee; and therefore let him not only
   have a fair hearing, but let what he says be taken in good part, as
   meant well." The perfection of our knowledge in this world is to be
   honest and sincere in searching out truth, in applying it to ourselves,
   and in making use of what we know for the good of others.

   5 Behold, God is mighty, and despiseth not any: he is mighty in
   strength and wisdom.   6 He preserveth not the life of the wicked: but
   giveth right to the poor.   7 He withdraweth not his eyes from the
   righteous: but with kings are they on the throne; yea, he doth
   establish them for ever, and they are exalted.   8 And if they be bound
   in fetters, and be holden in cords of affliction;   9 Then he showeth
   them their work, and their transgressions that they have exceeded.   10
   He openeth also their ear to discipline, and commandeth that they
   return from iniquity.   11 If they obey and serve him, they shall spend
   their days in prosperity, and their years in pleasures.   12 But if
   they obey not, they shall perish by the sword, and they shall die
   without knowledge.   13 But the hypocrites in heart heap up wrath: they
   cry not when he bindeth them.   14 They die in youth, and their life is
   among the unclean.

   Elihu, being to speak on God's behalf, and particularly to ascribe
   righteousness to his Maker, here shows that the disposals of divine
   Providence are all, not only according to the eternal counsels of his
   will, but according to the eternal rules of equity. God acts as a
   righteous governor, for,

   I. He does not think it below him to take notice of the meanest of his
   subjects, nor does poverty or obscurity set any at a distance from his
   favour. If men are mighty, they are apt to look with a haughty disdain
   upon those that are not of distinction and make no figure; but God is
   mighty, infinitely so, and yet he despises not any, v. 5. He humbles
   himself to take cognizance of the affairs of the meanest, to do them
   justice and to show them kindness. Job thought himself and his cause
   slighted because God did not immediately appear for him. "No," says
   Elihu, God despises not any, which is a good reason why we should
   honour all men. He is mighty in strength and wisdom, and yet does not
   look with contempt upon those that have but a little strength and
   wisdom, if they but mean honestly. Nay, for this reason he despises not
   any, because his wisdom and strength are incontestably infinite and
   therefore the condescensions of his grace can be no diminution to him.
   Those that are wise and good will not look upon any with scorn and
   disdain.

   II. He gives no countenance to the greatest, if they be bad (v. 6): He
   preserves not the life of the wicked. Though their life may be
   prolonged, yet not under any special care of the divine Providence, but
   only its common protection. Job had said that the wicked live, become
   old, and are mighty in power, ch. xxi. 7. "No," says Elihu: "he seldom
   suffers wicked men to become old. He preserves not their life so long
   as they expected, nor with that comfort and satisfaction which are
   indeed our life; and their preservation is but a reservation for the
   day of wrath," Rom. ii. 5.

   III. He is always ready to right those that are any way injured, and to
   plead their cause (v. 6): He gives right to the poor, avenges their
   quarrel upon their persecutors and forces them to make restitution of
   what they have robbed them of. If men will not right the injured poor,
   God will.

   IV. He takes a particular care for the protection of his good subjects,
   v. 7. He not only looks on them, but he never looks off them: He
   withdraws not his eyes from the righteous. Though they may seem
   sometimes neglected and forgotten, and that befals them which looks
   like an oversight of Providence, yet tender careful eye of their
   heavenly Father never withdraws from them. If our eye be ever towards
   God in duty, his eye will be ever upon us in mercy, and, when we are at
   the lowest, will not overlook us.

   1. Sometimes he prefers good people to places of trust and honour (v.
   7): With kings are they on the throne, and every sheaf is made to bow
   to theirs. When righteous persons are advanced to places of honour and
   power, it is in mercy to them; for God's grace in them will both arm
   them against the temptations that attend preferment and enable them to
   improve the opportunity it gives them of doing good. It is also in
   mercy to those over whom they are set: When the righteous bear rule the
   city rejoices. If the righteous be advanced, they are established.
   Those that in honour keep a good conscience stand upon sure ground, and
   high places are not such slippery ground to them as they are to others.
   But, because it is not often that we see good men made great men in
   this world, this may be supposed to refer to the honour to which the
   righteous shall rise when their Redeemer shall stand at the latter day
   upon the earth; for then only they shall be exalted for ever, and
   established for ever; then shall they all shine forth as the sun, and
   be made kings and priests to our God.

   2. If at any time he bring them into affliction, it is for the good of
   their souls, v. 8-10. Some good people are preferred to honour and
   power, but others are in trouble. Now observe, (1.) The distress
   supposed (v. 8): If they be bound in fetters, laid in prison as Joseph
   was, or holden in the cords of any other affliction, confined by pain
   and sickness, hampered by poverty, bound in their counsels, and,
   notwithstanding all their struggles, held long in this distress. This
   was Job's case; he was caught, and kept fast, in the cords of anguish
   (as some read it); but observe, (2.) The design God has, in bringing
   his people into such distresses as these; it is for the benefit of
   their souls, the consideration of which should reconcile us to
   affliction and make us think well of it. Three things God intends when
   he afflicts us:--[1.] To discover past sins to us, and to bring them to
   our remembrance. Then he shows them that amiss in them which before
   they did not see. He discovers to them the fact of sin: He shows them
   their work. Sin is our own work. If there be any good in us, it is
   God's work; and we are concerned to see what work we have made by sin.
   He discovers the fault of sin, shows them their transgressions of the
   law of God, and withal the sinfulness of sin, that they have exceeded,
   and have been beyond measure sinful. True penitents lay a load upon
   themselves, do not extenuate, but aggravate, their sins, and own that
   they have exceeded in them. Affliction sometimes answers to the sin; it
   serves, however, to awaken the conscience and puts men upon
   considering. [2.] To dispose our hearts to receive present
   instructions: Then he opens their ear to discipline, v. 10. Whom God
   chastens he teaches (Ps. xciv. 12), and the affliction makes people
   willing to learn, softens the wax, that it may receive the impression
   of the seal; yet it does not do this of itself, but the grace of God
   working with and by it; it is he that opens the ear, that opens the
   heart, who has the key of David. [3.] To deter and draw us off from
   iniquity for the future. This is the errand on which the affliction is
   sent; it is a command to return from iniquity, to have no more to do
   with sin, to turn from it with an aversion to it and a resolution never
   to return to it any more, Hos. xiv. 8.

   3. If the affliction do its work, and accomplish that for which it is
   sent, he will comfort them again, according to the time that he has
   afflicted them (v. 11): If they obey and serve him,--if they comply
   with his design and serve his purpose in these dispensations,--if, when
   the affliction is removed, they continue in the same good mind that
   they were in when they were under the smart of it and perform the vows
   they made then,--if they live in obedience to God's commands,
   particularly those which relate to his service and worship, and in all
   instances make conscience of their duty to him,--then they shall spend
   their days in prosperity again and their years in true pleasures. Piety
   is the only sure way to prosperity and pleasure; this is a certain
   truth, and yet few will believe it. If we faithfully serve God, (1.) We
   have the promise of outward prosperity, the promise of the life that
   now is, and the comforts of it, as far as is for God's glory and our
   good; and who would desire them any further? (2.) We have the
   possession of inward pleasures, the comfort of communion with God and a
   good conscience, and that great peace which those have that love God's
   law. If we rejoice not in the Lord always, and in hope of eternal life,
   it is our own fault; and what better pleasures can we spend our years
   in?

   4. If the affliction do not do its work, let them expect the furnace to
   be heated seven times hotter till they are consumed (v. 12): If they
   obey not, if they are not bettered by their afflictions, are not
   reclaimed and reformed, they shall perish by the sword of God's wrath.
   Those whom his rod does not cure his sword will kill; and the consuming
   fire will prevail if the refining fire do not; for when God judges he
   will overcome. If Ahaz, in his distress, trespass yet more against the
   Lord, this is that king Ahaz that is marked for ruin, 2 Chron. xxviii.
   22; Jer. vi. 29, 30. God would have instructed them by their
   afflictions, but they received not instruction, would not take the
   hints that were given them; and therefore they shall die without
   knowledge, ere they are aware, without any further previous notices
   given them; or they shall die because they were without knowledge
   notwithstanding the means of knowledge which they were blessed with.
   Those that die without knowledge die without grace and are undone for
   ever.

   V. He brings ruin upon hypocrites, the secret enemies of his kingdom
   (such as Elihu described, v. 12), who, though they were numbered among
   the righteous whom Elihu had spoken of before, yet did not obey God,
   but, being children of disobedience and darkness, become children of
   wrath and perdition; these are the hypocrites in heart, who heap up
   wrath, v. 13. See the nature of hypocrisy: it lies in the heart, which
   is for the world and the flesh when the outside seems to be for God and
   religion. Many that are saints in show and saints in word are
   hypocrites in heart. That spring is corrupt, and there is an evil
   treasure there. See the mischievousness of hypocrisy: hypocrites heap
   up wrath. They are doing that every day which is provoking to God, and
   will be reckoned with for it all together in the great day. They
   treasure up wrath against the day of wrath, Rom. ii. 5. Their sins are
   laid up in store with God among his treasures, Deut. xxxii. 34. Compare
   Jam. v. 3. As what goes up a vapour comes down a shower, so what goes
   up sin, if not repented of, will come down wrath. They think they are
   heaping up wealth, heaping up merits, but, when the treasures are
   opened, it will prove they were heaping up wrath. Observe, 1. What they
   do to heap up wrath. What is it that is so provoking? It is this, They
   cry not when he binds them, that is, when they are in affliction, bound
   with the cords of trouble, their hearts are hardened, they are stubborn
   and unhumbled, and will not cry to God nor make their application to
   him. They are stupid and senseless as stocks and stones, despising the
   chastening of the Lord. 2. What are the effects of that wrath? They die
   in youth, and their life is among the unclean, v. 14. This is the
   portion of hypocrites, whom Christ denounced many woes against. If they
   continue impenitent, (1.) They shall die a sudden death, die in youth,
   when death is most a surprise, and death (that is, the consequence of
   it) is always such to hypocrites; as those that die in youth die when
   they hoped to live, so hypocrites, at death, go to hell, when they
   hoped to go to heaven. When a wicked man dies his expectations shall
   perish. (2.) They shall die the second death. Their life, after death
   (for so it comes in here), is among the unclean, among the fornicators
   (so some), among the worst and vilest of sinners, notwithstanding their
   specious and plausible profession. It is among the Sodomites (so the
   margin), those filthy wretches, who going after strange flesh, are set
   forth for an example, suffering the vengeance of eternal fire, Jude 7.
   The souls of the wicked live after death, but they live among the
   unclean, the unclean spirits, the devil and his angels, forever
   separated from the new Jerusalem, into which no unclean thing shall
   enter.

   15 He delivereth the poor in his affliction, and openeth their ears in
   oppression.   16 Even so would he have removed thee out of the strait
   into a broad place, where there is no straitness; and that which should
   be set on thy table should be full of fatness.   17 But thou hast
   fulfilled the judgment of the wicked: judgment and justice take hold on
   thee.   18 Because there is wrath, beware lest he take thee away with
   his stroke: then a great ransom cannot deliver thee.   19 Will he
   esteem thy riches? no, not gold, nor all the forces of strength.   20
   Desire not the night, when people are cut off in their place.   21 Take
   heed, regard not iniquity: for this hast thou chosen rather than
   affliction.   22 Behold, God exalteth by his power: who teacheth like
   him?   23 Who hath enjoined him his way? or who can say, Thou hast
   wrought iniquity?

   Elihu here comes more closely to Job; and,

   I. He tells him what God would have done for him before this if he had
   been duly humbled under his affliction. "We all know how ready God is
   to deliver the poor in his affliction (v. 15); he always was so. The
   poor in spirit, those that are of a broken and contrite heart, he looks
   upon with tenderness, and, when they are in affliction, is ready to
   help them. He opens their ears, and makes them to hear joy and
   gladness, even in their oppressions; while he does not yet deliver them
   he speaks to them good words and comfortable words, for the
   encouragement of their faith and patience, the silencing of their
   fears, and the balancing of their griefs; and even so (v. 16) would he
   have done to thee if thou hadst submitted to his providence and
   conducted thyself well; he would have delivered and comforted thee, and
   we should have had none of these complaints. If thou hadst accommodated
   thyself to the will of God, thy liberty and plenty would have been
   restored to thee with advantage." 1. "Thou wouldst have been enlarged,
   and not confined thus by thy sickness and disgrace: He would have
   removed thee into a broad place where is no straitness, and thou
   wouldst no longer have been cramped thus and have had all thy measures
   broken." 2. "Thou wouldst have been enriched, and wouldst not have been
   left in this poor condition; thou wouldst have had thy table richly
   spread, not only with food convenient, but with the finest of the
   wheat" (see Deut. xxxii. 14) "and the fattest of the flesh." Note, It
   ought to silence us under our afflictions to consider that, if we were
   better, it would be every way better with us: if we had answered the
   ends of an affliction, the affliction would be removed; and deliverance
   would come if we were ready for it. God would have done well for us if
   we had conducted ourselves well; Ps. lxxxi. 13, 14; Isa. xlviii. 18.

   II. He charges him with standing in his own light, and makes him the
   cause of the continuance of his own trouble (v. 17): "But thou hast
   fulfilled the judgment of the wicked," that is, "Whatever thou art
   really, in this thing thou hast conducted thyself like a wicked man,
   hast spoken and done like the wicked, hast gratified them and served
   their cause; and therefore judgment and justice take hold on thee as a
   wicked man, because thou goest in company with them, actest as if thou
   wert in their interest, aiding and abetting. Thou hast maintained the
   cause of the wicked; and such as a man's cause is such will the
   judgment of God be upon him;" so bishop Patrick. It is dangerous being
   on the wrong side: accessaries to treason will be dealt with as
   principals.

   III. He cautions him not to persist in his frowardness. Several good
   cautions he gives him to this purport.

   1. Let him not make light of divine vengeance, nor be secure, as if he
   were in no danger of it (v. 18): "Because there is wrath" (that is,
   "because God is a righteous governor, who resents all the affronts
   given to his government, because he has revealed his wrath from heaven
   against all ungodliness and unrighteousness of men, and because thou
   hast reason to fear that thou art under God's displeasure) therefore
   beware lest he take thee away suddenly with his stroke, and be so wise
   as to make thy peace with him quickly and get his anger turned away
   from thee." A warning to this purport Job had given his friends (ch.
   xix. 29): Be you afraid of the sword, for wrath brings the punishment
   of the sword. Thus contenders are apt, with too much boldness, to bind
   one another over to the judgment of God and threaten one another with
   his wrath; but he that keeps a good conscience needs not fear the
   impotent menaces of proud men. But his was a friendly caution to Job,
   and necessary. Even good men have need to be kept to their duty by the
   fear of God's wrath. "Thou art a wise and good man, but beware lest he
   take thee away, for the wisest and best have enough in them to deserve
   his stroke."

   2. Let him not promise himself that, if God's wrath should kindle
   against him, he could find out ways to escape the strokes of it. (1.)
   There is no escaping by money, no purchasing a pardon with silver, or
   gold, and such corruptible things: "Even a great ransom cannot deliver
   thee when God enters into judgment with thee. His justice cannot be
   bribed, nor any of the ministers of his justice. Will he esteem thy
   riches, and take from them a commutation of the punishment? No, not
   gold, v. 19. If thou hadst as much wealth as ever thou hadst, that
   would not ease thee, would not secure thee from the strokes of God's
   wrath, in the day of the revelation of which riches profit not," Prov.
   xi. 4. See Ps. xlix. 7, 8. (2.) There is no escaping by rescue: "If all
   the forces of strength were at thy command, if thou couldst muster ever
   so many servants and vassals to appear for thee to force thee out of
   the hands of divine vengeance, it were all in vain; God would not
   regard it. There is none that can deliver out of his hand." (3.) There
   is no escaping by absconding (v. 20): "Desire not the night, which
   often favours the retreat of a conquered army and covers it; think not
   that thou canst so escape the righteous judgment of God, for the
   darkness hideth not from him," Ps. cxxxix. 11, 12. See ch. xxxiv. 22.
   "Think not, because in the night people retire to their place, go up to
   their beds, and it is then easy to escape being discovered by them,
   that God also ascends to his place, and cannot see thee. No; he neither
   slumbers nor sleeps. His eyes are open upon the children of men, not
   only in all places, but at all times. No rocks nor mountains can
   shelter us from his eye." Some understand it of the night of death;
   that is the night by which men are cut off from their place, and Job
   had earnestly breathed for that night, as the hireling desires the
   evening, ch. vii. 2. "But do not do so," says Elihu; "for thou knowest
   not what the night of death is." Those that passionately wish for
   death, in hopes to make that their shelter from God's wrath, may
   perhaps be mistaken. There are those whom wrath pursues into that
   night.

   3. Let him not continue his unjust quarrel with God and his providence,
   which hitherto he had persisted in when he should have submitted to the
   affliction (v. 21): "Take heed, look well to thy own spirit, and regard
   not iniquity, return not to it (so some), for it is at thy peril if
   thou do." Let us never dare to think a favourable thought of sin, never
   indulge it, nor allow ourselves in it. Elihu thinks Job had need of
   this caution, he having chosen iniquity rather than affliction, that
   is, having chosen rather to gratify his own pride and humour in
   contending with God than to mortify it by a submission to him and
   accepting the punishment. We may take it more generally, and observe
   that those who choose iniquity rather than affliction make a very
   foolish choice. Those that ease their cares by sinful pleasures,
   increase their wealth by sinful pursuits, escape their troubles by
   sinful projects, and evade sufferings for righteousness' sake by sinful
   compliances against their consciences, make a choice they will repent
   of; for there is more evil in the least sin than in the greatest
   affliction. It is an evil, and only evil.

   4. Let him not dare to prescribe to God, nor give him his measures (v.
   22, 23): "Behold, God exalteth by his power," that is, "He does, may,
   and can set up and pull down whom he pleases, and therefore it is not
   for thee nor me to contend with him." The more we magnify God the more
   do we humble and abase ourselves. Now consider, (1.) That God is an
   absolute sovereign: He exalts by his own power, and not by strength
   derived from any other. He exalts whom he pleases, exalts those that
   were afflicted and cast down, by the strength and power which he gives
   his people; and therefore who has enjoined him his way? Who presides
   above him in his way? Is there any superior from whom he has his
   commission and to whom he is accountable? No; he himself is supreme and
   independent. Who puts him in mind of his way? so some. Does the eternal
   Mind need a remembrancer? No; his own way, as well as ours, is ever
   before him. He has not received orders or instructions from any (Isa.
   lx. 13, 14), nor is he accountable to any. He enjoins to all the
   creatures their way; let not us then enjoin him his, but leave it to
   him to govern the world, who is fit to do it. (2.) That he is an
   incomparable teacher: Who teaches like him? It is absurd for us to
   teach him who is himself the fountain of light, truth, knowledge, and
   instruction. He that teaches man knowledge, and so as none else can,
   shall not he know? Ps. xciv. 9, 10. Shall we light a candle to the sun?
   Observe, When Elihu would give glory to God as a ruler he praises him
   as a teacher, for rulers must teach. God does so. He binds with the
   cords of a man. In this, as in other things, he is unequalled. None so
   fit to direct his own actions as he himself is. He knows what he has to
   do, and how to do it for the best, and needs no information nor advice.
   Solomon himself had a privy-council to advise him, but the King of
   kings has none. Nor is any so fit to direct our actions as he is. None
   teaches with such authority and convincing evidence, with such
   condescension and compassion, nor with such power and efficacy, as God
   does. He teaches by the Bible, and that is the best book, teaches by
   his Son, and he is the best Master. (3.) That he is unexceptionably
   just in all his proceedings: Who can say, Thou hast wrought iniquity?
   Not, Who dares say it? (many do iniquity, and those who tell them of it
   do so at their peril), but Who can say it? Who has any cause to say it?
   Who can say it and prove it? It is a maxim undoubtedly true, without
   limitation, that the King of kings can do no wrong.

   24 Remember that thou magnify his work, which men behold.   25 Every
   man may see it; man may behold it afar off.   26 Behold, God is great,
   and we know him not, neither can the number of his years be searched
   out.   27 For he maketh small the drops of water: they pour down rain
   according to the vapour thereof:   28 Which the clouds do drop and
   distil upon man abundantly.   29 Also can any understand the spreadings
   of the clouds, or the noise of his tabernacle?   30 Behold, he
   spreadeth his light upon it, and covereth the bottom of the sea.   31
   For by them judgeth he the people; he giveth meat in abundance.   32
   With clouds he covereth the light; and commandeth it not to shine by
   the cloud that cometh betwixt.   33 The noise thereof showeth
   concerning it, the cattle also concerning the vapour.

   Elihu is here endeavouring to possess Job with great and high thoughts
   of God, and so to persuade him into a cheerful submission to his
   providence.

   I. He represents the work of God, in general, as illustrious and
   conspicuous, v. 24. His whole work is so. God does nothing mean. This
   is a good reason why we should acquiesce in all the operations of his
   providence concerning us in particular. His visible works, those of
   nature, and which concern the world in general, are such as we admire
   and commend, and in which we observe the Creator's wisdom, power, and
   goodness; shall we then find fault with his dispensations concerning
   us, and the counsels of his will concerning our affairs? We are here
   called to consider the work of God, Eccl. vii. 13. 1. It is plain
   before our eyes, nothing more obvious: it is what men behold. Every man
   that has but half an eye may see it, may behold it afar off. Look which
   way we will, we see the productions of God's wisdom and power; we see
   that done, and that doing, concerning which we cannot but say, This is
   the work of God, the finger of God; it is the Lord's doing. Every man
   may see, afar off, the heaven and all its lights, the earth and all its
   fruits, to be the work of Omnipotence; much more when we behold them
   nigh at hand. Look at the minutest works of nature through a
   microscope; do they not appear curious? The eternal power and godhead
   of the Creator are clearly seen and understood by the things that are
   made, Rom. i. 20. Every man, even those that have not the benefit of
   divine revelation, may see this; for there is no speech or language
   where the voice of these natural constant preachers is not heard, Ps.
   xix. 3. 2. It ought to be marvellous in our eyes. The beauty and
   excellency of the work of God, and the agreement of all the parts of
   it, are what we must remember to magnify and highly to extol, not only
   justify it as right and good, and what cannot be blamed, but magnify it
   as wise and glorious, and such as no creature could contrive or
   produce. Man may see his works, and is capable of discerning his hand
   in them (which the beasts are not), and therefore ought to praise them
   and give him the glory of them.

   II. He represents God, the author of them, as infinite and
   unsearchable, v. 26. The streams of being, power, and perfection should
   lead us to the fountain. God is great, infinitely so,--great in power,
   for he is omnipotent and independent,--great in wealth, for he is
   self-sufficient and all-sufficient,--great in himself,--great in all
   his works,--great, and therefore greatly to be praised,--great, and
   therefore we know him not. We know that he is, but not what he is. We
   know what he is not, but not what he is. We know in part, but not in
   perfection. This comes in here as a reason why we must not arraign his
   proceedings, nor find fault with what he does, because it is speaking
   evil of the things that we understand not and answering a matter before
   we hear if. We know not the duration of his existence, for it is
   infinite. The number of his years cannot possibly be searched out, for
   he is eternal; there is no number of them. He is a Being without
   beginning, succession, or period, whoever was, and ever will be, and
   ever the same, the great I AM. This is a good reason why we should not
   prescribe to him, nor quarrel with him, because, as he is, such are his
   operations, quite out of our reach.

   III. He gives some instances of God's wisdom, power, and sovereign
   dominion, in the works of nature and the dispensations of common
   providence, beginning in this chapter with the clouds and the rain that
   descends from them. We need not be critical in examining either the
   phrase or the philosophy of this noble discourse. The general scope of
   it is to show that God is infinitely great, and the Lord of all, the
   first cause and supreme director of all the creatures, and has all
   power in heaven and earth (whom therefore we ought, with all humility
   and reverence, to adore, to speak well of, and to give honour to), and
   that it is presumption for us to prescribe to him the rules and methods
   of his special providence towards the children of men, or to expect
   from him an account of them, when the operations even of common
   providences about the meteors are so various and so mysterious and
   unaccountable. Elihu, to affect Job with God's sublimity and
   sovereignty, had directed him (ch. xxxv. 5) to look unto the clouds. In
   these verses he shows us what we may observe in the clouds we see which
   will lead us to consider the glorious perfections of their Creator.
   Consider the clouds,

   1. As springs to this lower world, the source and treasure of its
   moisture, and the great bank through which it circulates--a very
   necessary provision, for its stagnation would be as hurtful to this
   lower world as that of the blood to the body of man. It is worth while
   to observe in this common occurrence, (1.) That the clouds above distil
   upon the earth below. If the heavens become brass, the earth becomes
   iron; therefore thus the promise of plenty runs, I will hear the
   heavens and they shall hear the earth. This intimates to us that every
   good gift is from above, from him who is both Father of lights and
   Father of the rain, and it instructs us to direct our prayers to him
   and to look up. (2.) That they are here said to distil upon man (v.
   28); for, though indeed God causes it to rain in the wilderness where
   no man is (ch. xxxviii. 26, Ps. civ. 11), yet special respect is had to
   man herein, to whom the inferior creatures are all made serviceable and
   from whom the actual return of the tribute of praise is required. Among
   men, he causes his rain to fall upon the just and upon the unjust,
   Matt. v. 45. (3.) They are said to distil the water in small drops, not
   in spouts, as when the windows of heaven were opened, Gen. vii. 11. God
   waters the earth with that with which he once drowned it, only
   dispensing it in another manner, to let us know how much we lie at his
   mercy, and how kind he is, in giving rain by drops, that the benefit of
   it may be the further and the more equally diffused, as by an
   artificial water-pot. (4.) Though sometimes the rain comes in very
   small drops, yet, at other times, it pours down in great rain, and this
   difference between one shower and another must be resolved into the
   divine Providence which orders it so. (5.) Though it comes down in
   drops, yet it distils upon man abundantly (v. 28), and therefore is
   called the river of God which is full of water, Ps. lxv. 9. (6.) The
   clouds pour down according to the vapour that they draw up, v. 27. So
   just the heavens are to the earth, but the earth is not so in the
   return it makes. (7.) The produce of the clouds is sometimes a great
   terror, and at other times a great favour, to the earth, v. 31. When he
   pleases by them he judges the people he is angry with. Storms, and
   tempests, and excessive rains, destroying the fruits of the earth and
   causing inundations, come from the clouds; but, on the other hand, from
   them, usually, he gives meat in abundance; they drop fatness upon the
   pastures that are clothed with flocks, and the valleys that are covered
   with corn, Ps. lxv. 11-13. (8.) Notice is sometimes given of the
   approach of rain, v. 33. The noise thereof, among other things, shows
   concerning it. Hence we read (1 Kings xviii. 41) of the sound of
   abundance of rain, or (as it is in the margin) a sound of a noise of
   rain, before it came; and a welcome harbinger it was then. As the
   noise, so the face of the sky, shows concerning it, Luke xii. 56. The
   cattle also, by a strange instinct, are apprehensive of a change in the
   weather nigh at hand, and seek for shelter, shaming man, who will not
   foresee the evil and hide himself.

   2. As shadows to the upper world (v. 29): Can any understand the
   spreading of the clouds? They are spread over the earth as a curtain or
   canopy; how they come to be so, how stretched out, and how poised, as
   they are, we cannot understand, though we daily see they are so. Shall
   we then pretend to understand the reasons and methods of God's judicial
   proceedings with the children of men, whose characters and cases are so
   various, when we cannot account for the spreadings of the clouds, which
   cover the light? v. 32. It is a cloud coming betwixt, v. 32; ch. xxvi.
   9. And this we are sensible of, that, by the interposition of the
   clouds between us and the sun, we are, (1.) Sometimes favoured; for
   they serve as an umbrella to shelter us from the violent heat of the
   sun, which otherwise would beat upon us. A cloud of dew in the heat of
   harvest is spoken of as a very great refreshment. Isa. xviii. 4. (2.)
   Sometimes we are by them frowned upon; for they darken the earth at
   noon-day and eclipse the light of the sun. Sin is compared to a cloud
   (Isa. xliv. 22), because it comes between us and the light of God's
   countenance and obstructs the shining of it. But though the clouds
   darken the sun for a time, and pour down rain, yet (post nubila
   Phoebus--the sun shines forth after the rain), after he has wearied the
   cloud, he spreads his light upon it, v. 30. There is a clear shining
   after rain, 2 Sam. xxiii. 4. The sunbeams are darted forth, and reach
   to cover even the bottom of the sea, thence to exhale a fresh supply of
   vapours, and so raise recruits for the clouds, v. 30. In all this, we
   must remember to magnify the work of God.
     __________________________________________________________________

J O B

  CHAP. XXXVII.

   Elihu here goes on to extol the wonderful power of God in the meteors
   and all the changes of the weather: if, in those changes, we submit to
   the will of God, take the weather as it is and make the best of it, why
   should we not do so in other changes of our condition? Here he observes
   the hand of God, I. In the thunder and lightning, ver. 1-5. II. In the
   frost and snow, the rains and wind, ver. 6-13. III. He applies it to
   Job, and challenges him to solve the phenomena of these works of
   nature, that confessing his ignorance in them, he might own himself an
   incompetent judge in the proceedings of divine Providence, ver. 14-22.
   And then, IV. Concludes with his principle, which he undertook to make
   out, That God is great and greatly to be feared, ver. 23, 24.

The Address of Elihu. (b. c. 1520.)

   1 At this also my heart trembleth, and is moved out of his place.   2
   Hear attentively the noise of his voice, and the sound that goeth out
   of his mouth.   3 He directeth it under the whole heaven, and his
   lightning unto the ends of the earth.   4 After it a voice roareth: he
   thundereth with the voice of his excellency; and he will not stay them
   when his voice is heard.   5 God thundereth marvellously with his
   voice; great things doeth he, which we cannot comprehend.

   Thunder and lightning, which usually go together, are sensible
   indications of the glory and majesty, the power and terror, of Almighty
   God, one to the ear and the other to the eye; in these God leaves not
   himself without witness of his greatness, as, in the rain from heaven
   and fruitful seasons, he leaves not himself without witness of his
   goodness (Acts xiv. 17), even to the most stupid and unthinking. Though
   there are natural causes and useful effects of them, which the
   philosophers undertake to account for, yet they seem chiefly designed
   by the Creator to startle and awaken the slumbering world of mankind to
   the consideration of a God above them. The eye and the ear are the two
   learning senses; and therefore, though such a circumstance is possible,
   they say it was never known in fact that any one was born both blind
   and deaf. By the word of God divine instructions are conveyed to the
   mind through the ear, by his works through the eye; but, because those
   ordinary sights and sounds do not duly affect men, God is pleased
   sometimes to astonish men by the eye with his lightnings and by the ear
   with his thunder. It is very probable that at this time, when Elihu was
   speaking, it thundered and lightened, for he speaks of the phenomena as
   present; and, God being about to speak (ch. xxxviii. 1), these were, as
   afterwards on Mount Sinai, the proper prefaces to command attention and
   awe. Observe here, 1. How Elihu was himself affected, and desired to
   affect Job, with the appearance of God's glory in the thunder and
   lightning (v. 1, 2): "For my part," says Elihu, "my heart trembles at
   it; though I have often heard it, often seen it, yet it is still
   terrible to me, and makes every joint of me tremble, and my heart beat
   as if it would move out of its place." Thunder and lightning have been
   dreadful to the wicked: the emperor Caligula would run into a corner,
   or under a bed, for fear of them. Those who are very much astonished,
   we say, are thunder-struck. Even good people think thunder and
   lightning very awful; and that which makes them the more terrible is
   the hurt often done by lightning, many having been killed by it. Sodom
   and Gomorrah were laid in ruins by it. It is a sensible indication of
   what God could do to this sinful world, and what he will do, at last,
   by the fire to which it is reserved. Our hearts, like Elihu's should
   tremble at it for fear of God's judgments, Ps. cxix. 120. He also calls
   upon Job to attend to it (v. 2): Hear attentively the noise of his
   voice. Perhaps as yet it thundered at a distance, and could not be
   heard without listening: or rather, Though the thunder will be heard,
   and whatever we are doing we cannot help attending to it, yet, to
   apprehend and understand the instructions God thereby gives us, we have
   need to hear with great attention and application of mind. Thunder is
   called the voice of the Lord (Ps. xxix. 3, &c.), because by it God
   speaks to the children of men to fear before him, and it should put us
   in mind of that mighty word by which the world was at first made, which
   is called thunder. Ps. civ. 7, At the voice of thy thunder they hasted
   away, namely, the waters, when God said, Let them be gathered into one
   place. Those that are themselves affected with God's greatness should
   labour to affect others. 2. How he describes them. (1.) Their original,
   not their second causes, but the first. God directs the thunder, and
   the lightning is his, v. 3. Their production and motion are not from
   chance, but from the counsel of God and under the direction and
   dominion of his providence, though to us they seem accidental and
   ungovernable. (2.) Their extent. The claps of thunder roll under the
   whole heaven, and are heard far and near; so are the lightnings darted
   to the ends of the earth; they come out of the one part under heaven
   and shine to the other, Luke xvii. 24. Though the same lightning and
   thunder do not reach to all places, yet they reach to very distant
   places in a moment, and there is no place but, some time or other, has
   these alarms from heaven. (3.) Their order. The lightning is first
   directed, and after it a voice roars, v. 4. The flash of fire, and the
   noise it makes in a watery cloud, are really at the same time; but,
   because the motion of light is much quicker than that of sound, we see
   the lightning some time before we hear the thunder, as we see the
   firing of a great gun at a distance before we hear the report of it.
   The thunder is here called the voice of God's excellency, because by it
   he proclaims his transcendent power and greatness. He sends forth his
   voice and that a mighty voice, Ps. lxviii. 33. (4.) Their violence. He
   will not stay them, that is, he does not need to check them, or hold
   them back, lest they should grow unruly and out of his power to
   restrain them, but lets them take their course, says to them, Go, and
   they go--Come, and they come--Do this, and they do it. He will not stay
   the rains and showers that usually follow upon the thunder (which he
   had spoken of, ch. xxxvi. 27, 29), so some, but will pour them out upon
   the earth when his voice is heard. Thunder-showers are sweeping rains,
   and for them he makes the lightnings, Ps. cxxxv. 7. (5.) The inference
   he draws from all this, v. 5. Does God thunder thus marvellously with
   his voice? We must then conclude that his other works are great, and
   such as we cannot comprehend. From this one instance we may argue to
   all, that, in the dispensations of his providence, there is that which
   is too great, too strong, for us to oppose or strive against, and too
   high, too deep, for us to arraign or quarrel with.

   6 For he saith to the snow, Be thou on the earth; likewise to the small
   rain, and to the great rain of his strength.   7 He sealeth up the hand
   of every man; that all men may know his work.   8 Then the beasts go
   into dens, and remain in their places.   9 Out of the south cometh the
   whirlwind: and cold out of the north.   10 By the breath of God frost
   is given: and the breadth of the waters is straitened.   11 Also by
   watering he wearieth the thick cloud: he scattereth his bright cloud:
   12 And it is turned round about by his counsels: that they may do
   whatsoever he commandeth them upon the face of the world in the earth.
     13 He causeth it to come, whether for correction, or for his land, or
   for mercy.

   The changes and extremities of the weather, wet or dry, hot or cold,
   are the subject of a great deal of our common talk and observation; but
   how seldom do we think and speak of these things, as Elihu does here,
   with an awful regard to God the director of them, who shows his power
   and serves the purposes of his providence by them! We must take notice
   of the glory of God, not only in the thunder and lightning, but in the
   more common revolutions of the weather, which are not so terrible and
   which make less noise. As,

   I. In the snow and rain, v. 6. Thunder and lightning happen usually in
   the summer, but here he takes notice of the winter-weather. Then he
   saith to the snow, Be thou on the earth; he commissions it, he commands
   it, he appoints it, where it shall light and how long it shall lie. He
   speaks, and it is done: as in the creation of the world, Let there be
   light, so in the works of common providence, Snow, be thou on the
   earth. Saying and doing are not two things with God, though they are
   with us. When he speaks the word the small rain distils and the great
   rain pours down as he pleases--the winter-rain (so the LXX.), for in
   those countries, when the winter was past, the rain was over and gone,
   Cant. ii. 11. The distinction in the Hebrew between the small rain and
   the great rain is this, that the former is called a shower of rain, the
   latter of rains, many showers in one; but all are the showers of his
   strength: the power of God is to be observed as much in the small rain
   that soaks into the earth as in the great rain that batters on the
   house-top and washes away all before it. Note, The providence of God is
   to be acknowledged, both by husbandmen in the fields and travellers
   upon the road, in every shower of rain, whether it does them a kindness
   of a diskindness. It is sin and folly to contend with God's providence
   in the weather; if he send the snow or rain, can we hinder them? Or
   shall we be angry at them? It is as absurd to quarrel with any other
   disposal of Providence concerning ourselves or ours. The effect of the
   extremity of the winter-weather is that it obliges both men and beasts
   to retire, making it uncomfortable and unsafe for them to go abroad. 1.
   Men retire to their houses from their labours in the field, and keep
   within doors (v. 7): He seals up the hand of every man. In frost and
   snow, husbandmen cannot follow their business, nor some tradesmen, nor
   travellers, when the weather is extreme. The plough is laid by, the
   shipping laid up, nothing is to be done, nothing to be got, that men,
   being taken off from their own work, may know his work, and contemplate
   that, and give him the glory of that, and, by the consideration of that
   work of his in the weather which seals up their hands, be led to
   celebrate his other great and marvellous works. Note, When we are, upon
   any account, disabled from following our worldly business, and taken
   off from it, we should spend our time rather in the exercises of piety
   and devotion (in acquainting ourselves with the works of God and
   praising him in them) than in foolish idle sports and recreations. When
   our hands are sealed up our hearts should be thus opened, and the less
   we have at any time to do in the world the more we should thereby be
   driven to our Bibles and our knees. 2. The beasts also retire to their
   dens and remain in their close places, v. 8. It is meant of the wild
   beasts, which, being wild, must seek a shelter for themselves, to which
   by instinct they are directed, while the tame beasts, which are
   serviceable to man, are housed and protected by his care, as Exod. ix.
   20. The ass has no den but his master's crib, and thither he goes, not
   only to be safe and warm, but to be fed. Nature directs all creatures
   to shelter themselves from a storm; and shall man alone be unprovided
   with an ark?

   II. In the winds, which blow from different quarters and produce
   different effects (v. 9): Out of the hidden place (so it may be read)
   comes the whirlwind; it turns round, and so it is hard to say from
   which point it comes but it comes from the secret chamber, as the word
   signifies, which I am not so willing to understand of the south,
   because he says here (v. 17) that the wind out of the south is so far
   from being a whirlwind that it is a warming, quieting, wind. But at
   this time, perhaps, Elihu saw a whirlwind-cloud coming out of the south
   and making towards them, out of which the Lord spoke soon after, ch.
   xxxviii. 1. Or, if turbulent winds which bring showers come out of the
   south, cold and drying blasts come out of the north to scatter the
   vapours and clear the air of them.

   III. In the frost, v. 10. See the cause of it: It is given by the
   breath of God, that is, by the word of his power and the command of his
   will; or, as some understand it, by the wind, which is the breath of
   God, as the thunder is his voice; it is caused by the cold freezing
   wind out of the north. See the effect of it: The breadth of the waters
   is straitened, that is, the waters that had spread themselves, and
   flowed with liberty, are congealed, benumbed, arrested, bound up in
   crystal fetters. This is such an instance of the power of God as, if it
   were not common, would be next to a miracle.

   IV. In the clouds, the womb where all these watery meteors are
   conceived, of which he had spoken, ch. xxxvi. 28. Three sorts of clouds
   he here speaks of:--1. Close, black, thick clouds, pregnant with
   showers; and these with watering he wearies (v. 11), that is, they
   spend themselves, and are exhausted by the rain into which they melt
   and are dissolved, pouring out water till they are weary and can pour
   out no more. See what pains, as I may say, the creatures, even those
   above us, take to serve man: the clouds water the earth till they are
   weary; they spend and are spent for our benefit, which shames and
   condemns us for the little good we do in our places, though it would be
   to our own advantage, for he that watereth shall be watered also
   himself. 2. Bright thin clouds, clouds without water; and these he
   scattereth; they are dispersed of themselves, and not dissolved into
   rain, but what becomes of them we know not. The bright cloud, in the
   evening, when the sky is red, is scattered, and proves an earnest of a
   fair day, Matt. xvi. 2. 3. Flying clouds, which do not dissolve, as the
   thick cloud, into a close rain, but are carried upon the wings of the
   wind from place to place, dropping showers as they go; and these are
   said to be turned round about by his counsels, v. 12. The common people
   say that the rain is determined by the planets, which is as bad
   divinity as it is philosophy, for it is guided and governed by the
   counsel of God, which extends even to those things that seem most
   casual and minute, that they may do whatsoever he commands them; for
   the stormy winds, and the clouds that are driven by them, fulfil his
   word; and by this means he causes it to rain upon one city and not upon
   another, Amos iv. 7, 8. Thus his will is done upon the face of the
   world in the earth, that is, among the children of men, to whom God has
   an eye in all these things, of whom it is said that he made them to
   dwell on the face of the earth, Acts xvii. 26. The inferior creatures,
   being incapable of doing moral actions, are incapable of receiving
   rewards and punishments: but, among the children of men, God causes the
   rain to come, either for the correction of his land or for a mercy to
   it, v. 13. (1.) Rain sometimes turns into a judgment. It is a scourge
   to a sinful land; as once it was for the destruction of the whole
   world, so it is now often for the correction or discipline of some
   parts of it, by hindering seedness and harvest, raising the waters, and
   damaging the fruits. Some have said that our nation has received much
   more prejudice by the excess of rain than by the want of it. (2.) At
   other times it is a blessing. It is for his land, that this may be made
   fruitful; and, besides that which is just necessary, he gives for
   mercy, to fatten it and make it more fruitful. See what a necessary
   dependence we have upon God, when the very same thing, according to the
   proportion in which it is given, may be either a great judgment or a
   great mercy, and without God we cannot have either a shower or a fair
   gleam.

   14 Hearken unto this, O Job: stand still, and consider the wondrous
   works of God.   15 Dost thou know when God disposed them, and caused
   the light of his cloud to shine?   16 Dost thou know the balancings of
   the clouds, the wondrous works of him which is perfect in knowledge?
   17 How thy garments are warm, when he quieteth the earth by the south
   wind?   18 Hast thou with him spread out the sky, which is strong, and
   as a molten looking glass?   19 Teach us what we shall say unto him;
   for we cannot order our speech by reason of darkness.   20 Shall it be
   told him that I speak? if a man speak, surely he shall be swallowed up.

   Elihu here addresses himself closely to Job, desiring him to apply what
   he had hitherto said to himself. He begs that he would hearken to this
   discourse (v. 14), that he would pause awhile: Stand still, and
   consider the wondrous works of God. What we hear is not likely to
   profit us unless we consider it, and we are not likely to consider
   things fully unless we stand still and compose ourselves to the
   consideration of them. The works of God, being wondrous, both deserve
   and need our consideration, and the due consideration of them will help
   to reconcile us to all his providences. Elihu, for the humbling of Job,
   shows him,

   I. That he had no insight into natural causes, could neither see the
   springs of them nor foresee the effects of them (v. 15-17): Dost thou
   know this and know that which are the wondrous works of him who is
   perfect in knowledge? We are here taught, 1. The perfection of God's
   knowledge. It is one of the most glorious perfections of God that he is
   perfect in knowledge; he is omniscient. His knowledge is intuitive: he
   sees, and does not know by report. It is intimate and entire: he knows
   things truly, and not by their colours--thoroughly, and not by
   piecemeal. To his knowledge there is nothing distant, but all
   near--nothing future, but all present--nothing hid, but all open. We
   ought to acknowledge this in all his wondrous works, and it is
   sufficient to satisfy us in those wondrous works which we know not the
   meaning of that they are the works of one that knows what he does. 2.
   The imperfection of our knowledge. The greatest philosophers are much
   in the dark concerning the powers and works of nature. We are a paradox
   to ourselves, and every thing about us is a mystery. The gravitation of
   bodies, and the cohesion of the parts of matter, are most certain, and
   yet unaccountable. It is good for us to be made sensible of our own
   ignorance. Some have confessed their ignorance, and those that would
   not do this have betrayed it. But we must all infer from it what
   incompetent judges we are of the divine politics, when we understand so
   little even of the divine mechanics. (1.) We know not what orders God
   has given concerning the clouds, nor what orders he will give, v. 15.
   That all is done by determination and with design we are sure; but what
   is determined, and what designed, and when the plan was laid, we know
   not. God often causes the light of his cloud to shine, in the rainbow
   (so some), in the lightning (so others); but did we foresee, or could
   we foretel, when he would do it? If we foresee the change of weather a
   few hours before, by vulgar observation, or when second causes have
   begun to work by the weather-glass, yet how little do these show us of
   the purposes of God by these changes! (2.) We know not how the clouds
   are poised in the air, the balancing of them, which is one of the
   wondrous works of God. They are so balanced, so spread, that they never
   rob us of the benefit of the sun (even the cloudy day is day), so
   balanced that they do not fall at once, nor burst into cataracts or
   water-spouts. The rainbow is an intimation of God's favour in balancing
   the clouds so as to keep them from drowning the world. Nay, so are they
   balanced that they impartially distribute their showers on the earth,
   so that, one time or other, every place has its share. (3.) We know not
   how the comfortable change comes when the winter is past, v. 17. [1.]
   How the weather becomes warm after it has been cold. We know how our
   garment came to be warm upon us, that is, how we come to be warm in our
   clothes, by reason of the warmth of the air we breathe in. Without
   God's blessing we should clothe ourselves, yet not be warm, Hag. i. 6.
   But, when he so orders it, the clothes are warm upon us, which, in the
   extremity of cold weather, would not serve to keep us warm. [2.] How it
   becomes calm after it has been stormy: He quiets the earth by the south
   wind, when the spring comes. As he has a blustering freezing north
   wind, so he has a thawing, composing, south wind; the Spirit is
   compared to both, because he both convinces and comforts, Cant. iv. 16.

   II. That he had no share at all in the first making of the world (v.
   18): "Hast thou with him spread out the sky? Thou canst not pretend to
   have stretched it out without him, no, nor to have stretched it out in
   conjunction with him; for he was far from needing any help either in
   contriving or in working." The creation of the vast expanse of the
   visible heavens (Gen. i. 6-8), which we see in being to this day, is a
   glorious instance of the divine power, considering, 1. That, though it
   is fluid, yet it is firm. It is strong, and has its name from its
   stability. It still is what it was, and suffers no decay, nor shall the
   ordinances of heaven be altered till the lease expires with time. 2.
   That, though it is large, it is bright and most curiously fine: It is a
   molten looking-glass, smooth and polished, and without the least flaw
   or crack. In this, as in a looking-glass, we may behold the glory of
   God and the wisdom of his handy work, Ps. xix. 1. When we look up to
   heaven above we should remember it is a mirror or looking-glass, not to
   show us our own faces, but to be a faint representation of the purity,
   dignity, and brightness of the upper world and its glorious
   inhabitants.

   III. That neither he nor they were able to speak of the glory of God in
   any proportion to the merit of the subject, v. 19, 20. 1. He challenges
   Job to be their director, if he durst undertake the task. He speaks it
   ironically: "Teach us, if thou canst, what we shall say unto him, v.
   19. Thou hast a mind to reason with God, and wouldst have us to contend
   with him on thy behalf; teach us then what we shall say. Canst thou see
   further into this abyss than we can? If thou canst, favour us with thy
   discoveries, furnish us with instructions." 2. He owns his own
   insufficiency both in speaking to God and in speaking of him: We cannot
   order our speech by reason of darkness. Note, The best of men are much
   in the dark concerning the glorious perfections of the divine nature
   and the administrations of the divine government. Those that through
   grace know much of God, yet know little, yea, nothing, in comparison
   with what is to be known, and what will be known, when that which is
   perfect shall come and the veil shall be rent. When we would speak of
   God we speak confusedly and with great uncertainty, and are soon at a
   loss and run aground, not for want of matter, but for want of words. As
   we must always begin with fear and trembling, lest we speak amiss (De
   Deo etiam vera dicere periculosum est--Even while affirming what is
   true concerning God we incur risk), so we must conclude with shame and
   blushing, for having spoken no better. Elihu himself had, for his part,
   spoken well on God's behalf, and yet is so far from expecting a fee, or
   thinking that God was beholden to him for it, or that he was fit to be
   standing counsel for him, that (1.) He is even ashamed of what he has
   said, not of the cause, but of his own management of it: "Shall it be
   told him that I speak? v. 20. Shall it be reported to him as a
   meritorious piece of service, worthy his notice? By no means; let it
   never be spoken of," for he fears that the subject has suffered by his
   undertaking it, as a fine face is wronged by a bad painter, and his
   performance is so far from meriting thanks that it needs pardon. When
   we have done all we can for God we must acknowledge that we are
   unprofitable servants and have nothing at all to boast of. He is afraid
   of saying any more: If a man speak, if he undertake to plead for God,
   much more if he offer to plead against him, surely he shall be
   swallowed up. If he speak presumptuously, God's wrath shall soon
   consume him; but, if ever so well, he will soon lose himself in the
   mystery and be over powered by the divine lustre. Astonishment will
   strike him blind and dumb.

   21 And now men see not the bright light which is in the clouds: but the
   wind passeth, and cleanseth them.   22 Fair weather cometh out of the
   north: with God is terrible majesty.   23 Touching the Almighty, we
   cannot find him out: he is excellent in power, and in judgment, and in
   plenty of justice: he will not afflict.   24 Men do therefore fear him:
   he respecteth not any that are wise of heart.

   Elihu here concludes his discourse with some short but great sayings
   concerning the glory of God, as that which he was himself impressed,
   and desired to impress others, with a holy awe of. He speaks concisely,
   and in haste, because, it should seem, he perceived that God was about
   to take the work into his own hands. 1. He observes that God who has
   said that he will dwell in the thick darkness and make that his
   pavilion (2 Chron. vi. 1, Ps. xviii. 11) is in that awful chariot
   advancing towards them, as if he were preparing his throne for
   judgment, surrounded with clouds and darkness, Ps. xcvii. 2, 9. He saw
   the cloud, with a whirlwind in the bosom of it, coming out of the
   south; but now it hung so thick, so black, over their heads, that they
   could none of them see the bright light which just before was in the
   clouds. The light of the sun was now eclipsed. This reminded him of the
   darkness by reason of which he could not speak (v. 19), and made him
   afraid to go on, v. 20. Thus the disciples feared when they entered
   into a cloud, Luke ix. 34. Yet he looks to the north, and sees it clear
   that way, which gives him hope that the clouds are not gathering for a
   deluge; they are covered, but not surrounded, with them. He expects
   that the wind will pass (so it may be read) and cleanse them, such a
   wind as passed over the earth to clear it from the waters of Noah's
   flood (Gen. viii. 1), in token of the return of God's favour; and then
   fair weather will come out of the north (v. 22) and all will be well.
   God will not always frown, nor contend for ever. 2. He hastens to
   conclude, now that God is about to speak; and therefore delivers much
   in a few words, as the sum of all that he had been discoursing of,
   which, if duly considered, would not only clench the nail he had been
   driving, but make way for what God would say. He observes, (1.) That
   with God is terrible majesty. He is a God of glory and such
   transcendent perfection as cannot but strike an awe upon all his
   attendants and a terror upon all his adversaries. With God is terrible
   praise (so some), for he is fearful in praises, Exod. xv. 11. (2.) That
   when we speak touching the Almighty we must own that we cannot find him
   out; our finite understandings cannot comprehend his infinite
   perfections, v. 23. Can we put the sea into an egg-shell? We cannot
   trace the steps he takes in his providence. His way is in the sea. (3.)
   That he is excellent in power. It is the excellency of his power that
   he can do whatever he pleases in heaven and earth. The universal extent
   and irresistible force of his power are the excellency of it; no
   creature has an arm like him, so long, so strong. (4.) That he is not
   less excellent in wisdom and righteousness, in judgment and plenty of
   justice, else there would be little excellency in his power. We may be
   sure that he who can do every thing will do every thing for the best,
   for he is infinitely wise, and will not in any thing do wrong, for he
   is infinitely just. When he executes judgment upon sinners, yet there
   is plenty of justice in the execution, and he inflicts not more than
   they deserve. (5.) That he will not afflict, that is, that he will not
   afflict willingly; it is no pleasure to him to grieve the children of
   men, much less his own children. He never afflicts but when there is
   cause and when there is need, and he does not overburden us with
   affliction, but considers our frame. Some read it thus: "The Almighty,
   whom we cannot find out, is great in power, but he will not afflict in
   judgment, and with him is plenty of justice, nor is he extreme to mark
   what we do amiss." (6.) He values not the censures of those who are
   wise in their own conceit: He respecteth them not, v. 24. He will not
   alter his counsels to oblige them, nor can those that prescribe to him
   prevail with him to do as they would have him do. He regards the prayer
   of the humble, but not the policies of the crafty. No, the foolishness
   of God is wiser than men, 1 Cor. i. 15. (7.) From all this it is easy
   to infer that, since God is great, he is greatly to be feared; nay,
   because he is gracious and will not afflict, men do therefore fear him,
   for there is forgiveness with him, that he may be feared, Ps. cxxx. 4.
   It is the duty and interest of all men to fear God. Men shall fear him
   (so some); sooner or later they shall fear him. Those that will not
   fear the Lord and his goodness shall for ever tremble under the
   pourings out of the vials of his wrath.
     __________________________________________________________________

J O B

  CHAP. XXXVIII.

   In most disputes the strife is who shall have the last word. Job's
   friends had, in this controversy, tamely yielded it to Job, and then he
   to Elihu. But, after all the wranglings of the counsel at bar, the
   judge upon the bench must have the last word; so God had here, and so
   he will have in every controversy, for every man's judgment proceeds
   from him and by his definitive sentence every man must stand or fall
   and every cause be won or lost. Job had often appealed to God, and had
   talked boldly how he would order his cause before him, and as a prince
   would he go near unto him; but, when God took the throne, Job had
   nothing to say in his own defence, but was silent before him. It is not
   so easy a matter as some think it to contest with the Almighty. Job's
   friends had sometimes appealed to God too: "O that God would speak!"
   ch. xi. 7. And now, at length, God does speak, when Job, by Elihu's
   clear and close arguings was mollified a little, and mortified, and so
   prepared to hear what God had to say. It is the office of ministers to
   prepare the way of the Lord. That which the great God designs in this
   discourse is to humble Job, and bring him to repent of, and to recant,
   his passionate indecent expressions concerning God's providential
   dealings with him; and this he does by calling upon Job to compare
   God's eternity with his own time, God's omniscience with his own
   ignorance, and God's omnipotence with his own impotency. I. He begins
   with an awakening challenge and demand in general, ver. 2, 3. II. He
   proceeds in divers particular instances and proofs of Job's utter
   inability to contend with God, because of his ignorance and weakness:
   for, 1. He knew nothing of the founding of the earth, ver. 4-7. 2.
   Nothing of the limiting of the sea, ver. 8-11. 3. Nothing of the
   morning light, ver. 12-15. 4. Nothing of the dark recesses of the sea
   and earth, ver. 16-21. 5. Nothing of the springs in the clouds (ver.
   22-27), nor the secret counsels by which they are directed. 6. He could
   do nothing towards the production of the rain, or frost, or lightning
   (ver. 28-30, 34, 35, 37, 38), nothing towards the directing of the
   stars and their influences (ver. 31-33), nothing towards the making of
   his own soul, ver. 36. And lastly, he could not provide for the lions
   and the ravens, ver. 39-41. If, in these ordinary works of nature, Job
   was puzzled, how durst he pretend to dive into the counsels of God's
   government and to judge of them? In this (as bishop Patrick observes)
   God takes up the argument begun by Elihu (who came nearest to the
   truth) and prosecutes it in inimitable words, excelling his, and all
   other men's, in the loftiness of the style, as much as thunder does a
   whisper.

God Answers Out of the Whirlwind. (b. c. 1520.)

   1 Then the Lord answered Job out of the whirlwind, and said,   2 Who is
   this that darkeneth counsel by words without knowledge?   3 Gird up now
   thy loins like a man; for I will demand of thee, and answer thou me.

   Let us observe here, 1. Who speaks--The Lord, Jehovah, not a created
   angel, but the eternal Word himself, the second person in the blessed
   Trinity, for it is he by whom the worlds were made, and that was no
   other than the Son of God. The same speaks here that afterwards spoke
   from Mount Sinai. Here he begins with the creation of the world, there
   with the redemption of Israel out of Egypt, and from both is inferred
   the necessity of our subjection to him. Elihu had said, God speaks to
   men and they do not perceive it (ch. xxxiii. 14); but this they could
   not but perceive, and yet we have a more sure word of prophecy, 2 Pet.
   i. 19. 2. When he spoke--Then. When they had all had their saying, and
   yet had not gained their point, then it was time for God to interpose,
   whose judgment is according to truth. When we know not who is in the
   right, and perhaps are doubtful whether we ourselves are, this may
   satisfy us, That God will determine shortly in the valley of decision,
   Joel iii. 14. Job had silenced his three friends, and yet could not
   convince them of his integrity in the main. Elihu had silenced Job, and
   yet could not bring him to acknowledge his mismanagement of this
   dispute. But now God comes, and does both, convinces Job first of his
   unadvised speaking and makes him cry, Peccavi--I have done wrong; and,
   having humbled him, he puts honour upon him, by convincing his three
   friends that they had done him wrong. These two things God will, sooner
   or later, do for his people: he will show them their faults, that they
   may be themselves ashamed of them, and he will show others their
   righteousness, and bring it forth as the light, that they may be
   ashamed of their unjust censures of them. 3. How he spoke--Out of the
   whirlwind, the rolling and involving cloud, which Elihu took notice of,
   ch. xxxvii. 1, 2, 9. A whirlwind prefaced Ezekiel's vision (Ezek. i.
   4), and Elijah's, 1 Kings xix. 11. God is said to have his way in the
   whirlwind (Nah. i. 3), and, to show that even the stormy wind fulfils
   his word, here it was made the vehicle of it. This shows what a mighty
   voice God's is, that is was not lost, but perfectly audible, even in
   the noise of a whirlwind. Thus God designed to startled Job, and to
   command his attention. Sometimes God answers his own people in terrible
   corrections, as out of the whirlwind, but always in righteousness. 4.
   To whom he spoke: He answered Job, directed his speech to him, to
   convince him of what was amiss, before he cleared him from the unjust
   aspersions cast upon him. It is God only that can effectually convince
   of sin, and those shall so be humbled whom he designs to exalt. Those
   that desire to hear from God, as Job did, shall certainly hear from him
   at length. 5. What he said. We may conjecture that Elihu, or some other
   of the auditory, wrote down verbatim what was delivered out of the
   whirlwind, for we find (Rev. x. 4) that, when the thunders uttered
   their voices, John was prepared to write. Or, if it was not written
   then, yet, the penman of the book being inspired by the Holy Ghost, we
   are sure that we have here a very true and exact report of what was
   said. The Spirit (says Christ) shall bring to your remembrance, as he
   did here, what I have said to you. The preface is very searching. (1.)
   God charges him with ignorance and presumption in what he had said (v.
   2): "Who is this that talks at this rate? Is it Job? What! a man? That
   weak, foolish, despicable, creature--shall he pretend to prescribe to
   me what I must do or to quarrel with me for what I have done? Is it
   Job? What! my servant Job, a perfect and an upright man? Can he so far
   forget himself, and act unlike himself? Who, where, is he that darkens
   counsel thus by words without knowledge? Let him show his face if he
   dare, and stand to what he has said." Note, Darkening the counsels of
   God's wisdom with our folly is a great affront and provocation to God.
   Concerning God's counsels we must own that we are without knowledge.
   They are a deep which we cannot fathom; we are quite out of our
   element, out of our aim, when we pretend to account for them. Yet we
   are too apt to talk of them as if we understood them, with a great deal
   of niceness and boldness; but, alas! we do but darken them, instead of
   explaining them. We confound and perplex ourselves and one another when
   we dispute of the order of God's decrees, and the designs, and reasons,
   and methods, of his operations of providence and grace. A humble faith
   and sincere obedience shall see further and better into the secret of
   the Lord than all the philosophy of the schools, and the searches of
   science, so called. This first word which God spoke is the more
   observable because Job, in his repentance, fastens upon it as that
   which silenced and humbled him, ch. xlii. 3. This he repeated and
   echoed as the arrow that stuck fast in him: "I am the fool that has
   darkened counsel." There was some colour to have turned it upon Elihu,
   as if God meant him, for he spoke last, and was speaking when the
   whirlwind began; but Job applied it to himself, as it becomes us to do
   when faithful reproofs are given, and not (as most do) to billet them
   upon other people. (2.) He challenges him to give such proofs of his
   knowledge as would serve to justify his enquiries into the divine
   counsels (v. 3): "Gird up now thy loins like a stout man; prepare
   thyself for the encounter; I will demand of thee, will put some
   questions to thee, and answer me if thou canst, before I answer thine."
   Those that go about to call God to an account must expect to be
   catechised and called to an account themselves, that they may be made
   sensible of their ignorance and arrogance. God here puts Job in mind of
   what he had said, ch. xiii. 22. Call thou, and I will answer. "Now make
   thy words good."

The Creation of the World. (b. c. 1520.)

   4 Where wast thou when I laid the foundations of the earth? declare, if
   thou hast understanding.   5 Who hath laid the measures thereof, if
   thou knowest? or who hath stretched the line upon it?   6 Whereupon are
   the foundations thereof fastened? or who laid the corner stone thereof;
     7 When the morning stars sang together, and all the sons of God
   shouted for joy?   8 Or who shut up the sea with doors, when it brake
   forth, as if it had issued out of the womb?   9 When I made the cloud
   the garment thereof, and thick darkness a swaddlingband for it,   10
   And brake up for it my decreed place, and set bars and doors,   11 And
   said, Hitherto shalt thou come, but no further: and here shall thy
   proud waves be stayed?

   For the humbling of Job, God here shows him his ignorance even
   concerning the earth and the sea. Though so near, though so bulky, yet
   he could give no account of their origination, much less of heaven
   above or hell beneath, which are at such a distance, or of the several
   parts of matter which are so minute, and then, least of all, of the
   divine counsels.

   I. Concerning the founding of the earth. "If he have such a mighty
   insight, as he pretends to have, into the counsels of God, let him give
   some account of the earth he goes upon, which is given to the children
   of men."

   1. Let him tell where he was when this lower world was made, and
   whether he was advising of assisting in that wonderful work (v. 4):
   "Where wast thou when I laid the foundations of the earth? Thy
   pretensions are high; canst thou pretend to his? Wast thou present when
   the world was made?" See here, (1.) The greatness and glory of God: I
   laid the foundations of the earth. This proves him to be the only
   living and true God, and a God of power (Isa. xl. 21, Jer. x. 11, 12),
   and encourages us to trust in him at all times, Isa. li. 13, 16. (2.)
   The meanness and contemptibleness of man: "Where wast thou then? Thou
   that hast made such a figure among the children of the east, and
   settest up for an oracle, and a judge of the divine counsels, where was
   thou when the foundations of the earth were laid?" So far were we from
   having any hand in the creation of the world, which might entitle us to
   a dominion in it, or so much as being witnesses of it, by which we
   might have gained an insight into it, that we were not then in being.
   The first man was not, much less were we. It is the honour of Christ
   that he was present when this was done (Prov. viii. 22, &c., John i. 1,
   2); but we are of yesterday and know nothing. Let us not therefore find
   fault with the works of God, nor prescribe to him. He did not consult
   us in making the world, and yet it is well made; why should we expect
   then that he should take his measures from us in governing it?

   2. Let him describe how this world was made, and give a particular
   account of the manner in which this strong and stately edifice was
   formed and erected: "Declare, if thou hast so much understanding as
   thou fanciest thyself to have, what were the advances of that work."
   Those that pretend to have understanding above others ought to give
   proof of it. Show me thy faith by thy works, thy knowledge by thy
   words. Let Job declare it if he can, (1.) How the world came to be so
   finely framed, with so much exactness, and such an admirable symmetry
   and proportion of all the parts of it (v. 5): "Stand forth, and tell
   who laid the measures thereof and stretched out the line upon it." Wast
   thou the architect that formed the model and then drew the dimensions
   by rule according to it? The vast bulk of the earth is moulded as
   regularly as if it had been done by line and measure; but who can
   describe how it was cast into this figure? Who can determine its
   circumference and diameter, and all the lines that are drawn on the
   terrestrial globe? It is to this day a dispute whether the earth stands
   still or turns round; how then can we determine by what measures it was
   first formed? (2.) How it came to be so firmly fixed. Though it is hung
   upon nothing, yet it is established, that it cannot be moved; but who
   can tell upon what the foundations of it are fastened, that it may not
   sink with its own weight, or who laid the corner-stone thereof, that
   the parts of it may not fall asunder? v. 6. What God does, it shall be
   for ever (Eccl. iii. 14); and therefore, as we cannot find fault with
   God's work, so we need not be in fear concerning it; it will last, and
   answer the end, the works of his providence as well as the work of
   creation; the measures of neither can never be broken; and the work of
   redemption is no less firm, of which Christ himself is both the
   foundation and the corner-stone. The church stands as fast as the
   earth.

   3. Let him repeat, if he can, the songs of praise which were sung at
   that solemnity (v. 7), when the morning-stars sang together, the
   blessed angels (the first-born of the Father of light), who, in the
   morning of time, shone as brightly as the morning star, going
   immediately before the light which God commanded to shine out of
   darkness upon the seeds of this lower world, the earth, which was
   without form and void. They were the sons of God, who shouted for joy
   when they saw the foundations of the earth laid, because, though it was
   not made for them, but for the children of men, and though it would
   increase their work and service, yet they knew that the eternal Wisdom
   and Word, whom they were to worship (Heb. i. 6), would rejoice in the
   habitable parts of the earth, and that much of his delight would be in
   the sons of men, Prov. viii. 31. The angels are called the sons of God
   because they bear much of his image, are with him in his house above,
   and serve him as a son does his father. Now observe here, (1.) The
   glory of God, as the Creator of the world, is to be celebrated with joy
   and triumph by all his reasonable creatures; for they are qualified and
   appointed to be the collectors of his praises from the inferior
   creatures, who can praise him merely as objects that exemplify his
   workmanship. (2.) The work of angels is to praise God. The more we
   abound in holy, humble, thankful, joyful praise, the more we do the
   will of God as they do it; and, whereas we are so barren and defective
   in praising God, it is a comfort to think that they are doing it in a
   better manner. (3.) They were unanimous in singing God's praises; they
   sang together with one accord, and there was no jar in their harmony.
   The sweetest concerts are in praising God. (4.) They all did it, even
   those who afterwards fell and left their first estate. Even those who
   have praised God may, by the deceitful power of sin, be brought to
   blaspheme him, and yet God will be eternally praised.

   II. Concerning the limiting of the sea to the place appointed for it,
   v. 8, &c. This refers to the third day's work, when God said (Gen. i.
   9), Let the waters under the heaven be gathered together unto one
   place, and it was so. 1. Out of the great deep or chaos, in which earth
   and water were intermixed, in obedience to the divine command the
   waters broke forth like a child out of the teeming womb, v. 8. Then the
   waters that had covered the deep, and stood above the mountains,
   retired with precipitation. At God's rebuke they fled, Ps. civ. 6, 7.
   2. This newborn babe is clothed and swaddled, v. 9. The cloud is made
   the garment thereof, with which it is covered, and thick darkness (that
   is, shores vastly remote and distant from one another and quite in the
   dark one to another) is a swaddling-band for it. See with what ease the
   great God manages the raging sea; notwithstanding the violence of its
   tides, and the strength of its billows, he manages it as the nurse does
   the child in swaddling clothes. It is not said, He made rocks and
   mountains its swaddling bands, but clouds and darkness, something that
   we are not aware of and should think least likely for such a purpose.
   3. There is a cradle too provided for this babe: I broke up for it my
   decreed place, v. 10. Valleys were sunk for it in the earth, capacious
   enough to receive it, and there it is laid to sleep; and, if it be
   sometimes tossed with winds, that (as bishop Patrick observes) is but
   the rocking of the cradle, which makes it sleep the faster. As for the
   sea, so for every one of us, there is a decreed place; for he that
   determined the times before appointed determined also the bounds of our
   habitation. 4. This babe being made unruly and dangerous by the sin of
   man, which was the original of all unquietness and danger in this lower
   world, there is also a prison provided for it; bars and doors are set,
   v. 10. And it is said to it, by way of check to its insolence, Hitherto
   shalt thou come, but no further. The sea is God's for he made it, he
   restrains it; he says to it, Here shall thy proud waves be stayed, v.
   11. This may be considered as an act of God's power over the sea.
   Though it is so vast a body, and though its motion is sometimes
   extremely violent, yet God has it under check. Its waves rise no
   higher, its tides roll no further, than God permits; and this is
   mentioned as a reason why we should stand in awe of God (Jer. v. 22),
   and yet why we should encourage ourselves in him, for he that stops the
   noise of the sea, even the noise of her waves, can, when he pleases,
   still the tumult of the people, Ps. lxv. 7. It is also to be looked
   upon as an act of God's mercy to the world of mankind and an instance
   of his patience towards that provoking grace. Though he could easily
   cover the earth again with the waters of the sea (and, methinks, every
   flowing tide twice a day threatens us, and shows what the sea could do,
   and would do, if God would give it leave), yet he restrains them, being
   not willing that any should perish, and having reserved the world that
   now is unto fire, 2 Pet. iii. 7.

Works of God. (b. c. 1520.)

   12 Hast thou commanded the morning since thy days; and caused the
   dayspring to know his place;   13 That it might take hold of the ends
   of the earth, that the wicked might be shaken out of it?   14 It is
   turned as clay to the seal; and they stand as a garment.   15 And from
   the wicked their light is withholden, and the high arm shall be broken.
     16 Hast thou entered into the springs of the sea? or hast thou walked
   in the search of the depth?   17 Have the gates of death been opened
   unto thee? or hast thou seen the doors of the shadow of death?   18
   Hast thou perceived the breadth of the earth? declare if thou knowest
   it all.   19 Where is the way where light dwelleth? and as for
   darkness, where is the place thereof,   20 That thou shouldest take it
   to the bound thereof, and that thou shouldest know the paths to the
   house thereof?   21 Knowest thou it, because thou wast then born? or
   because the number of thy days is great?   22 Hast thou entered into
   the treasures of the snow? or hast thou seen the treasures of the hail,
     23 Which I have reserved against the time of trouble, against the day
   of battle and war?   24 By what way is the light parted, which
   scattereth the east wind upon the earth?

   The Lord here proceeds to ask Job many puzzling questions, to convince
   him of his ignorance, and so to shame him for his folly in prescribing
   to God. If we will but try ourselves with such interrogatories as
   these, we shall soon be brought to own that what we know is nothing in
   comparison with what we know not. Job is here challenged to give an
   account of six things:--

   I. Of the springs of the morning, the day-spring from on high, v.
   12-15. As there is no visible being of which we may be more firmly
   assured that it is, so there is none which we are more puzzled in
   describing, nor more doubtful in determining what it is, than the
   light. We welcome the morning, and are glad of the day-spring; but, 1.
   It is not commanded since our days, but what it is it was long before
   we were born, so that it was neither made by us nor designed primarily
   for us, but we take it as we find it and as the many generations had it
   that went before us. The day-spring knew its place before we knew ours,
   for we are but of yesterday. 2. It was not we, it was not any man that
   commanded the morning-light at first, or appointed the place of its
   springing up and shining forth, or the time of it. The constant and
   regular succession of day and night was no contrivance of ours; it is
   the glory of God that it shows, and his handy work, not ours, Ps. xix.
   1, 2. 3. It is quite out of our power to alter this course: "Hast thou
   countermanded the morning since thy days? Hast thou at any time raised
   the morning light sooner than its appointed time, to serve thy purpose
   when thou hast waited for the morning, or ordered the day-spring for
   thy convenience to any other place than its own? No, never. Why then
   wilt thou pretend to direct the divine counsels, or expect to have the
   methods of Providence altered in favour of thee?" We may as soon break
   the covenant of the day and of the night as any part of God's covenant
   with his people, and particularly this, I will chasten them with the
   rod of men. 4. It is God that has appointed the day-spring to visit the
   earth, and diffuses the morning light through the air, which receives
   it as readily as the clay does the seal (v. 14), immediately admitting
   the impressions of it, so as of a sudden to be all over enlightened by
   it, as the seal stamps its image on the wax; and they stand as a
   garment, or as if they were clothed with a garment. The earth puts on a
   new face every morning, and dresses itself as we do, puts on light as a
   garment, and is then to be seen. 5. This is made a terror to
   evil-doers. Nothing is more comfortable to mankind than the light of
   the morning; it is pleasant to the eyes, it is serviceable to life and
   the business of it, and the favour of it is universally extended, for
   it takes hold of the ends of the earth (v. 13), and we should dwell, in
   our hymns to the light, on its advantages to the earth. But God here
   observes how unwelcome it is to those that do evil, and therefore hate
   the light. God makes the light a minister of his justice as well as of
   his mercy. It is designed to shake the wicked out of the earth, and for
   that purpose it takes hold of the ends of it, as we take hold of the
   ends of a garment to shake the dust and moths out of it. Job had
   observed what a terror the morning light is to criminals, because it
   discovers them (ch. xxiv. 13, &c.), and God here seconds the
   observation, and asks him whether the world was indebted to him for
   that kindness? No, the great Judge of the world sends forth the beams
   of the morning light as his messengers to detect criminals, that they
   may not only be defeated in their purposes and put to shame, but that
   they may be brought to condign punishment (v. 15), that their light may
   be withholden from them (that is, that they may lose their comfort,
   their confidence, their liberties, their lives) and that their high
   arm, which they have lifted up against God and man, may be broken, and
   they deprived of their power to do mischief. Whether what is here said
   of the morning light was designed to represent, as in a figure, the
   light of the gospel of Christ, and to give a type of it, I will not
   say; but I am sure it may serve to put us in mind of the encomiums
   given to the gospel just at the rising of its morning-star by Zecharias
   in his Benedictus (Luke i. 78, By the tender mercy of our God the
   day-spring from on high has visited us, to give light to those that sit
   in darkness, whose hearts are turned to it as clay to the seal, 2 Cor.
   iv. 6), and by the virgin Mary in her Magnificat (Luke i. 51), showing
   that God, in his gospel, has shown strength with his arm, scattered the
   proud, and put down the mighty, by that light by which he designed to
   shake the wicked, to shake wickedness itself out of the earth, and
   break its high arm.

   II. Of the springs of the sea (v. 16): "Hast thou entered into them, or
   hast thou walked in the search of the depth? Knowest thou what lies in
   the bottom of the sea, the treasures there hidden in the sands? Or
   canst thou give an account of the rise and original of the waters of
   the sea? Vapours are continually exhaled out of the sea. Dost thou know
   how the recruits are raised by which it is continually supplied? Rivers
   are constantly poured into the sea. Dost thou know how they are
   continually discharged, so as not to overflow the earth? Art thou
   acquainted with the secret subterraneous passages by which the waters
   circulate?" God's way in the government of the world is said to be in
   the sea, and in the great waters (Ps. lxxvii. 19), intimating that it
   is hidden from us and not to be pried into by us.

   III. Of the gates of death: Have these been open to thee? v. 16. Death
   is a grand secret. 1. We know not beforehand when, and how, and by what
   means, we or others shall be brought to death, by what road we must go
   the way whence we shall not return, what disease or what disaster will
   be the door to let us into the house appointed for all living. Man
   knows not his time. 2. We cannot describe what death is, how the knot
   is untied between body and soul, nor how the spirit of a man goes
   upward (Eccl. iii. 21), to be we know not what and live we know not
   how, as Mr. Norris expresses; with what dreadful curiosity (says he)
   does the soul launch out into the vast ocean of eternity and resign to
   an untried abyss! Let us make it sure that the gates of heaven shall be
   opened to us on the other side death, and then we need not fear the
   opening of the gates of death, though it is a way we are to go but
   once. 3. We have no correspondence at all with separate souls, nor any
   acquaintance with their state. It is an unknown undiscovered region to
   which they are removed; we can neither hear from them nor send to them.
   While we are here, in a world of sense, we speak of the world of
   spirits as blind men do of colours, and when we remove thither we shall
   be amazed to find how much we are mistaken.

   IV. Of the breadth of the earth (v. 18): Hast thou perceived that? The
   knowledge of this might seem most level to him and within his reach;
   yet he is challenged to declare this if he can. We have our residence
   on the earth, God has given it to the children of men. But who ever
   surveyed it, or could give an account of the number of its acres? It is
   but a point to the universe? yet, small as it is, we cannot be exact in
   declaring the dimensions of it. Job had never sailed round the world,
   nor any before him; so little did men know the breadth of the earth
   that it was but a few ages ago that the vast continent of America was
   discovered, which had, time out of mind, lain hidden. The divine
   perfection is longer than the earth and broader than the sea; it is
   therefore presumption for us, who perceive not the breadth of the
   earth, to dive into the depth of God's counsels.

   V. Of the place and way of light and darkness. Of the day-spring he had
   spoken before (v. 12) and he returns to speak of it again (v. 19):
   Where is the way where light dwells? And again (v. 24): By what way is
   the light parted? He challenges him to describe, 1. How the light and
   darkness were at first made. When God, in the beginning, first spread
   darkness upon the face of the deep, and afterwards commanded the light
   to shine out of darkness, by that mighty word, Let there be light, was
   Job a witness to the order, to the operation? can he tell where the
   fountains of light and darkness are, and where those mighty princes
   keep their courts distance, while in one world they rule alternately?
   Though we long ever so much either for the shining forth of the morning
   or the shadows of the evening, we know not whither to send, or go, to
   fetch them, nor can tell the paths to the house thereof, v. 20. We were
   not then born, nor is the number of our days so great that we can
   describe the birth of that first-born of the visible creation, v. 21.
   Shall we then undertake to discourse of God's counsels, which were from
   eternity, or to find out the paths to the house thereof, to solicit for
   the alteration of them? God glories in it that he forms the light and
   creates the darkness; and if we must take those as we find them, take
   those as they come, and quarrel with neither, but make the best of
   both, then we must, in like manner, accommodate ourselves to the peace
   and the evil which God likewise created. Isa. xlv. 7. 2. How they still
   keep their turns interchangeably. It is God that makes the outgoings of
   the morning and of the evening to rejoice (Ps. lxv. 8); for it is his
   order, and no order of ours, that is executed by the outgoings of the
   morning light and the darkness of the night. We cannot so much as tell
   whence they come nor whither they go (v. 24): By what way is the light
   parted in the morning, when, in an instant, it shoots itself into all
   the parts of the air above the horizon, as if the morning light flew
   upon the wings of an east wind, so swiftly, so strongly, is it carried,
   scattering the darkness of the night, as the east wind does the clouds?
   Hence we read of the wings of the morning (Ps. cxxxix. 9), on which the
   light is conveyed to the uttermost parts of the sea, and scattered like
   an east wind upon the earth. It is a marvellous change that passes over
   us every morning by the return of the light and every evening by the
   return of the darkness; but we expect them, and so they are no surprise
   nor uneasiness to us. If we would, in like manner, reckon upon changes
   in our outward condition, we should neither in the brightest noon
   expect perpetual day nor in the darkest midnight despair of the return
   of the morning. God has set the one over against the other, like the
   day and night; and so must we, Eccl. vii. 14.

   VI. Of the treasures of the snow and hail (v. 22, 23): "Hast thou
   entered into these and taken a view of them?" In the clouds the snow
   and hail are generated, and thence they come in such abundance that one
   would think there were treasures of them laid up in store there,
   whereas indeed they are produced extempore--suddenly, as I may say, and
   pro re nata--for the occasion. Sometimes they come so opportunely, to
   serve the purposes of Providence, in God's fighting for his people and
   against his and their enemies, that one would think they were laid up
   as magazines, or stores of arms, ammunition, and provisions, against
   the time of trouble, the day of battle and war, when God will either
   contend with the world in general (as in the deluge, when the windows
   of heaven were opened, and the waters fetched out of these treasures to
   drown a wicked world, that waged war with Heaven) or with some
   particular persons or parties, as when God out of these treasures
   fetched great hail-stones wherewith to fight against the Canaanites,
   Josh. x. 11. See what folly it is to strive against God, who is thus
   prepared for battle and war, and how much it is our interest to make
   our peace with him and to keep ourselves in his love. God can fight as
   effectually with snow and hail, if he please, as with thunder and
   lightning or the sword of an angel!

God's Sovereign Dominion and Goodness. (b. c. 1520.)

   25 Who hath divided a watercourse for the overflowing of waters, or a
   way for the lightning of thunder;   26 To cause it to rain on the
   earth, where no man is; on the wilderness, wherein there is no man;
   27 To satisfy the desolate and waste ground; and to cause the bud of
   the tender herb to spring forth?   28 Hath the rain a father? or who
   hath begotten the drops of dew?   29 Out of whose womb came the ice?
   and the hoary frost of heaven, who hath gendered it?   30 The waters
   are hid as with a stone, and the face of the deep is frozen.   31 Canst
   thou bind the sweet influences of Pleiades, or loose the bands of
   Orion?   32 Canst thou bring forth Mazzaroth in his season? or canst
   thou guide Arcturus with his sons?   33 Knowest thou the ordinances of
   heaven? canst thou set the dominion thereof in the earth?   34 Canst
   thou lift up thy voice to the clouds, that abundance of waters may
   cover thee?   35 Canst thou send lightnings, that they may go, and say
   unto thee, Here we are?   36 Who hath put wisdom in the inward parts?
   or who hath given understanding to the heart?   37 Who can number the
   clouds in wisdom? or who can stay the bottles of heaven,   38 When the
   dust groweth into hardness, and the clods cleave fast together?   39
   Wilt thou hunt the prey for the lion? or fill the appetite of the young
   lions,   40 When they couch in their dens, and abide in the covert to
   lie in wait?   41 Who provideth for the raven his food? when his young
   ones cry unto God, they wander for lack of meat.

   Hitherto God had put such questions to Job as were proper to convince
   him of his ignorance and short-sightedness. Now he comes, in the same
   manner, to show his impotency and weakness. As it is but little that he
   knows, and therefore he ought not to arraign the divine counsels, so it
   is but little that he can do, and therefore he ought not to oppose the
   proceedings of Providence. Let him consider what great things God does,
   and try whether he can do the like, or whether he thinks himself an
   equal match for him.

   I. God has thunder, and lightning, and rain, and frost, at command, but
   Job has not, and therefore let him not dare to compare himself with
   God, or to contend with him. Nothing is more uncertain than what
   weather it shall be, nor more out of our reach to appoint; it shall be
   what weather pleases God, not what pleases us, unless, as becomes us,
   whatever pleases God pleases us. Concerning this observe here,

   1. How great God is.

   (1.) He has a sovereign dominion over the waters, has appointed them
   their course, even then when they seem to overflow and to be from under
   his check, v. 25. He has divided a water-course, directs the rain where
   to fall, even when the shower is most violent, with as much certainty
   as if it were conveyed by canals or conduit-pipes. Thus the hearts of
   kings are said to be in God's hand; and as the rains, those rivers of
   God, he turns them whithersoever he will. Every drop goes as it is
   directed. God has sworn that the waters of Noah shall no more return to
   cover the earth; and we see that he is able to make good what he has
   promised, for he has the rain in a water-course.

   (2.) He has dominion over the lightning and the thunder, which go not
   at random, but in the way that he directs them. They are mentioned here
   because he prepares the lightnings for the rain, Ps. cxxxv. 7. Let not
   those that fear God be afraid of the lightning or the thunder, for they
   are not blind bullets, but go the way that God himself, who means no
   hurt to them, directs.

   (3.) In directing the course of the rain he does not neglect the
   wilderness, the desert land (v. 26, 27), where no man is. [1.] Where
   there is no man to be employed in taking care of the productions. God's
   providence reaches further than man's industry. If he had not more
   kindness for many of the inferior creatures than man has, it would go
   ill with them. God can make the earth fruitful without any art or pains
   of ours, Gen. ii. 5, 6. When there was not a man to till the ground,
   yet there went up a mist and watered it. But we cannot make it fruitful
   without God; it is he that gives the increase. [2.] Where there is no
   man to be provided for nor to take the benefit of the fruits that are
   produced. Though God does with very peculiar favour visit and regard
   man, yet he does not overlook the inferior creatures, but causes the
   bud of the tender herb to spring forth for food for all flesh, as well
   as for the service of man. Even the wild asses shall have their thirst
   quenched, Ps. civ. 11. God has enough for all, and wonderfully provides
   even for those creatures that man neither has service from nor makes
   provision for.

   (4.) He is, in a sense, the Father of the rain, v. 28. It has no other
   father. He produces it by his power; he governs and directs it, and
   makes what use he pleases of it. Even the small drops of the dew he
   distils upon the earth, as the God of nature; and, as the God of grace,
   he rains righteousness upon us and is himself as the dew unto Israel.
   See Hos. xiv. 5, 6; Mic. v. 7.

   (5.) The ice and the frost, by which the waters are congealed and the
   earth incrustrated, are produced by his providence, v. 29, 30. These
   are very common things, which lessens the strangeness of them. But,
   considering what a vast change is made by them in a very little time,
   how the waters are hid as with a stone, as with a grave-stone, laid
   upon them (so thick, so strong, is the ice that covers them), and the
   face even of the deep is sometimes frozen, we may well ask, "Out of
   whose womb came the ice? What created power could produce such a
   wonderful work?" No power but that of the Creator himself. Frost and
   snow come from him, and therefore should lead our thoughts and
   meditations to him who does such great things, past finding out. And we
   shall the more easily bear the inconveniences of winter-weather if we
   learn to make this good use of it.

   2. How weak man is. Can he do such things as these? Could Job? No, v.
   34, 35. (1.) He cannot command one shower of rain for the relief of
   himself or his friends: "Canst thou lift up thy voice to the clouds,
   those bottles of heaven, that abundance of waters may cover thee, to
   water thy fields when they are dry and parched?" If we lift up our
   voice to God, to pray for rain, we may have it (Zech. x. 1); but if we
   lift up our voice to the clouds, to demand it, they will soon tell us
   they are not at our beck, and we shall go without it, Jer. xiv. 22. The
   heavens will not hear the earth unless God hear them, Hos. ii. 21. See
   what poor, indigent, depending creatures we are; we cannot do without
   rain, nor can we have it when we will. (2.) He cannot commission one
   flash of lightning, if he had a mind to make use of it for the terror
   of his enemies (v. 35): "Canst thou send lightnings, that they may go
   on thy errand, and do the execution thou desirest? Will they come at
   thy call, and say unto thee, Here we are?" No, the ministers of God's
   wrath will not be ministers of ours. Why should they, since the wrath
   of man works not the righteousness of God? See Luke ix. 55.

   II. God has the stars of heaven under his command and cognizance, but
   we have them not under ours. Our meditations are now to rise higher,
   far above the clouds, to the glorious lights above. God mentions
   particularly, not the planets, which move in lower orbs, but the fixed
   stars, which are much higher. It is supposed that they have an
   influence upon this earth, notwithstanding their vast distance, not
   upon the minds of men or the events of providence (men's fate is not
   determined by their stars), but upon the ordinary course of nature;
   they are set for signs and seasons, for days and years, Gen. i. 14. And
   if the stars have such a dominion over this earth (v. 33), though they
   have their place in the heavens and are but mere matter, much more has
   he who is their Maker and ours, and who is an Eternal Mind. Now see how
   weak we are. 1. We cannot alter the influences of the stars (v. 31),
   not theirs that are instrumental to produce the pleasures of the
   spring: Canst thou loose the bands of Orion?--that magnificent
   constellation which makes so great a figure (none greater), and
   dispenses rough and unpleasing influences, which we cannot control nor
   repel. Both summer and winter will have their course. God can change
   them when he pleases, can make the spring cold, and so bind the sweet
   influences of Pleiades, and the winter warm, and so loose the bands of
   Orion; but we cannot. 2. It is not in our power to order the motions of
   the stars, nor are we entrusted with the guidance of them. God, who
   calls the stars by their names (Ps. cxlvii. 4), calls them forth in
   their respective seasons, appointing them the time of their rising and
   setting. But this is not our province; we cannot bring forth
   Mazzaroth--the stars in the southern signs, nor guide Arcturus--those
   in the northern, v. 32. God can bring forth the stars to battle (as he
   did when in their courses they fought against Sisera) and guide them in
   the attacks they are ordered to make; but man cannot do so. 3. We are
   not only unconcerned in the government of the stars (the government
   they are under, and the government they are entrusted with, for they
   both rule and are ruled), but utterly unacquainted with it; we know not
   the ordinances of heaven, v. 33. So far are we from being able to
   change them that we can give no account of them; they are a secret to
   us. Shall we then pretend to know God's counsels, and the reasons of
   them? If it were left to us to set the dominion of the stars upon the
   earth, we should soon be at a loss. Shall we then teach God how to
   govern the world?

   III. God is the author and giver, the father and fountain, of all
   wisdom and understanding, v. 36. The souls of men are nobler and more
   excellent beings than the stars of heaven themselves, and shine more
   brightly. The powers and faculties of reason with which man is endued,
   and the wonderful performances of thought, bring him into some alliance
   to the blessed angels; and whence comes this light, but from the Father
   of lights? Who else has put wisdom into the inner parts of man, and
   given understanding to the heart? 1. The rational soul itself, and its
   capacities, come from him as the God of nature; for he forms the spirit
   of man within him. We did not make our own souls, nor can we describe
   how they act, nor how they are united to our bodies. He only that made
   them knows them, and knows how to manage them. He fashioneth men's
   hearts alike in some things, and yet unlike in others. 2. True wisdom,
   with its furniture and improvement, comes from him as the God of grace
   and the Father of every good and perfect gift. Shall we pretend to be
   wiser than God, when we have all our wisdom from him? Nay, shall we
   pretend to be wise above our sphere, and beyond the limits which he
   that gave us our understanding sets to it? He designed we should with
   it serve God and do our duty, but never intended we should with it set
   up for directors of the stars or the lightning.

   IV. God has the clouds under his cognizance and government, but so have
   not we, v. 37. Can any man, with all his wisdom, undertake to number
   the clouds, or (as it may be read) to declare and describe the nature
   of them? Though they are near us, in our own atmosphere, yet we know
   little more of them than of the stars which are at so great a distance.
   And when the clouds have poured down rain in abundance, so that the
   dust grows into solid mire and the clods cleave fast together (v. 38),
   who can stay the bottles of heaven? Who can stop them, that it may not
   always rain? The power and goodness of God are herein to be
   acknowledged, that he gives the earth rain enough, but does not surfeit
   it, softens it, but does not drown it, makes it fit for the plough, but
   not unfit for the seed. As we cannot command a shower of rain, so we
   cannot command a fair day, without God; so necessary, so constant, is
   our dependence upon him.

   V. God provides food for the inferior creatures, and it is by his
   providence, not by any care or pains of ours, that they are fed. The
   following chapter is wholly taken up with the instances of God's power
   and goodness about animals, and therefore some transfer to it the last
   three verses of this chapter, which speak of the provision made, 1. For
   the lions, v. 39, 40. "Thou dost not pretend that the clouds and stars
   have any dependence upon thee, for they are above thee; but on the
   earth thou thinkest thyself paramount; let us try that then: Wilt thou
   hunt the prey for the lion? Thou valuest thyself upon thy possessions
   of cattle which thou wast once owner of, the oxen, and asses, and
   camels, that were fed at thy crib; but wilt thou undertake the
   maintenance of the lions, and the young lions, when they couch in their
   dens, waiting for a prey? No, needest not do it, they can shift for
   themselves without thee: thou canst not do it, for thou hast not
   wherewithal to satisfy them: thou darest not do it; shouldst thou come
   to feed them, they would seize upon thee. But I do it." See the
   all-sufficiency of the divine providence: it has wherewithal to satisfy
   the desire of every living thing, even the most ravenous. See the
   bounty of the divine Providence, that, wherever it has given life, it
   will give livelihood, even to those creatures that are not only not
   serviceable, but dangerous, to man. And see its sovereignty, that it
   suffers some creatures to be killed for the support of other creatures.
   The harmless sheep are torn to pieces, to fill the appetite of the
   young lions, who yet sometimes are made to lack and suffer hunger, to
   punish them for their cruelty, while those that fear God want no good
   thing. 2. For the young ravens, v. 41. As ravenous beasts, so ravenous
   birds, are fed by the divine Providence. Who but God provides for the
   raven his food? Man does not; he takes care only of those creatures
   that are, or may be, useful to him. But God has a regard to all the
   works of his hands, even the meanest and least valuable. The ravens'
   young ones are in a special manner necessitous, and God supplies them,
   Ps. cxlvii. 9. God's feeding the fowls, especially these fowls (Matt.
   vi. 26), is an encouragement to us to trust him for our daily bread.
   See here, (1.) What distress the young ravens are often in: They wander
   for lack of meat. The old ones, they say, neglect them, and do not
   provide for them as other birds do for their young: and indeed those
   that are ravenous to others are commonly barbarous to their own, and
   unnatural. (2.) What they are supposed to do in that distress: They
   cry, for they are noisy clamorous creatures, and this is interpreted as
   crying to God. It being the cry of nature, it is looked upon as
   directed to the God of nature. The putting of so favourable a
   construction as this upon the cries of the young ravens may encourage
   us in our prayers, though we can but cry, Abba, Father. (3.) What God
   does for them. Some way or other he provides for them, so that they
   grow up, and come to maturity. And he that takes this care of the young
   ravens certainly will not be wanting to his people or theirs. This,
   being but one instance of many of the divine compassion, may give us
   occasion to think how much good our God does, every day, beyond what we
   are aware of.
     __________________________________________________________________

J O B

  CHAP. XXXIX.

   God proceeds here to show Job what little reason he had to charge him
   with unkindness who was so compassionate to the inferior creatures and
   took such a tender care of them, or to boast of himself, and his own
   good deeds before God, which were nothing to the divine mercies. He
   shows him also what great reason he had to be humble who knew so little
   of the nature of the creatures about him and had so little influence
   upon them, and to submit to that God on whom they all depend. He
   discourses particularly, I. Concerning the wild goats and hinds, ver.
   1-4. II. Concerning the wild ass, ver. 5-8. III. Concerning the
   unicorn, ver. 9-12. IV. Concerning the peacock, ver. 13. V. Concerning
   the ostrich, ver. 13-18. VI. Concerning the horse, ver. 19-25. VII.
   Concerning the hawk and the eagle, ver. 26-30.

Man's Ignorance of the Animal Creation; Description of the Wild Goat, Hind,
Wild Ass, and Unicorn. (b. c. 1520.)

   1 Knowest thou the time when the wild goats of the rock bring forth? or
   canst thou mark when the hinds do calve?   2 Canst thou number the
   months that they fulfil? or knowest thou the time when they bring
   forth?   3 They bow themselves, they bring forth their young ones, they
   cast out their sorrows.   4 Their young ones are in good liking, they
   grow up with corn; they go forth, and return not unto them.   5 Who
   hath sent out the wild ass free? or who hath loosed the bands of the
   wild ass?   6 Whose house I have made the wilderness, and the barren
   land his dwellings.   7 He scorneth the multitude of the city, neither
   regardeth he the crying of the driver.   8 The range of the mountains
   is his pasture, and he searcheth after every green thing.   9 Will the
   unicorn be willing to serve thee, or abide by thy crib?   10 Canst thou
   bind the unicorn with his band in the furrow? or will he harrow the
   valleys after thee?   11 Wilt thou trust him, because his strength is
   great? or wilt thou leave thy labour to him?   12 Wilt thou believe
   him, that he will bring home thy seed, and gather it into thy barn?

   God here shows Job what little acquaintance he had with the untamed
   creatures that run wild in the deserts and live at large, but are the
   care of the divine Providence. As,

   I. The wild goats and the hinds. That which is taken notice of
   concerning them is the bringing forth and bringing up of their young
   ones. For, as every individual is fed, so every species of animals is
   preserved, by the care of the divine Providence, and, for aught we
   know, none extinct to this day. Observe here, 1. Concerning the
   production of their young, (1.) Man is wholly ignorant of the time when
   they bring forth, v. 1, 2. Shall we pretend to tell what is in the womb
   of Providence, or what a day will bring forth, who know not the time of
   the pregnancy of a hind or a wild goat? (2.) Though they bring forth
   their young with a great deal of difficulty and sorrow, and have no
   assistance from man, yet, by the good providence of God, their young
   ones are safely produced, and their sorrows cast out and forgotten, v.
   3. Some think it is intimated (Ps. xxix. 9) that God by thunder helps
   the hinds in calving. Let it be observed, for the comfort of women in
   labour, that God helps even the hinds to bring forth their young; and
   shall he not much more succour them, and save them in child-bearing,
   who are his children in covenant with him? 2. Concerning the growth of
   their young, (v. 4): They are in good liking; though they are brought
   forth in sorrow, after their dams have suckled them awhile they shift
   for themselves in the corn-fields, and are no more burdensome to them,
   which is an example to children, when they have grown up, not to be
   always hanging upon their parents and craving from them, but to put
   forth themselves to get their own livelihood and to requite their
   parents.

   II. The wild ass, a creature we frequently read of in Scripture, some
   say untameable. Man is said to be born as the wild ass's colt, so hard
   to be governed. Two things Providence has allotted to the wild ass:--1.
   An unbounded liberty (v. 5): Who but God has sent out the wild ass
   free? He has given a disposition to it, and therefore a dispensation
   for it. The tame ass is bound to labour; the wild ass has no bonds on
   him. Note, Freedom from service, and liberty to range at pleasure, are
   but the privileges of a wild ass. It is a pity that any of the children
   of men should covet such a liberty, or value themselves on it. It is
   better to labour and be good for something than ramble and be good for
   nothing. But if, among men, Providence sets some at liberty and suffers
   them to live at ease, while others are doomed to servitude, we must not
   marvel at the matter: it is so among the brute-creatures. 2. An
   unenclosed lodging (v. 6): Whose house I have made the wilderness,
   where he has room enough to traverse his ways, and snuff up the wind at
   his pleasure, as the wild ass is said to do (Jer. ii. 24), as if he had
   to live upon the air, for it is the barren land that is his dwelling.
   Observe, The tame ass, that labours, and is serviceable to man, has his
   master's crib to go to both for shelter and food, and lives in a
   fruitful land: but the wild ass, that will have his liberty, must have
   it in a barren land. He that will not labour, let him not eat. He that
   will shall eat the labour of his hands, and have also to give to him
   that needs. Jacob, the shepherd, has good red pottage to spare, when
   Esau, a sportsman, is ready to perish for hunger. A further description
   of the liberty and livelihood of the wild ass we have, v. 7, 8. (1.) He
   has no owner, nor will he be in subjection: He scorns the multitude of
   the city. If they attempt to take him, and in order to that surround
   him with a multitude, he will soon get clear of them, and the crying of
   the driver is nothing to him. He laughs at those that live in the
   tumult and bustle of cities (so bishop Patrick), thinking himself
   happier in the wilderness; and opinion is the rate of things. (2.)
   Having no owner, he has no feeder, nor is any provision made for him,
   but he must shift for himself: The range of the mountains is his
   pasture, and a bare pasture it is; there he searches after here and
   there a green thing, as he can find it and pick it up; whereas the
   labouring asses have green things in plenty, without their searching
   for them. From the untameableness of this and other creatures we may
   infer how unfit we are to give law to Providence, who cannot give law
   even to a wild ass's colt.

   III. The unicorn--rhem, a strong creature (Num. xxiii. 22), a stately
   proud creature, Ps. cxii. 10. He is able to serve, but not willing; and
   God here challenges Job to force him to it. Job expected every thing
   should be just as he would have it. "Since thou dost pretend" (says
   God) "to bring every thing beneath thy sway, begin with the unicorn,
   and try thy skill upon him. Now that thy oxen and asses are all gone,
   try whether he will be willing to serve thee in their stead (v. 9) and
   whether he will be content with the provision thou usedst to make for
   them: Will he abide by thy crib? No;" 1. "Thou canst not tame him, nor
   bind him with his band, nor set him to draw the harrow," v. 10. There
   are creatures that are willing to serve man, that seem to take a
   pleasure in serving him, and to have a love for their masters; but
   there are such as will never be brought to serve him, which is the
   effect of sin. Man has revolted from his subjection to his Maker, and
   is therefore justly punished with the revolt of the inferior creatures
   from their subjection to him; and yet, as an instance of God's
   good-will to man, there are some that are still serviceable to him.
   Though the wild bull (which some think is meant here by the unicorn)
   will not serve him, nor submit to his hand in the furrows, yet there
   are tame bullocks that will, and other animals that are not feræ
   naturæ--of a wild nature, in whom man may have a property, for whom he
   provides, and to whose service he is entitled. Lord, what is man, that
   thou art thus mindful of him? 2. "Thou darest not trust him; though his
   strength is great, yet thou wilt not leave thy labour to him, as thou
   dost with thy asses or oxen, which a little child may lead or drive,
   leaving to them all the pains. Thou wilt never depend upon the wild
   bull, as likely to come to thy harvest-work, much less to go through
   it, to bring home thy seed and gather it into thy barn," v. 11, 12.
   And, because he will not serve about the corn, he is not so well fed as
   the tame ox, whose mouth was not to be muzzled in treading out the
   corn; but therefore he will not draw the plough, because he that made
   him never designed him for it. A disposition to labour is as much the
   gift of God as an ability for it; and it is a great mercy if, where God
   gives strength for service, he gives a heart; it is what we should pray
   for, and reason ourselves into, which the brutes cannot do; for, as
   among beasts, so among men, those may justly be reckoned wild and
   abandoned to the deserts who have no mind either to take pains or to do
   good.

Description of the Peacock and Ostrich. (b. c. 1520.)

   13 Gavest thou the goodly wings unto the peacocks? or wings and
   feathers unto the ostrich?   14 Which leaveth her eggs in the earth,
   and warmeth them in dust,   15 And forgetteth that the foot may crush
   them, or that the wild beast may break them.   16 She is hardened
   against her young ones, as though they were not hers: her labour is in
   vain without fear;   17 Because God hath deprived her of wisdom,
   neither hath he imparted to her understanding.   18 What time she
   lifteth up herself on high, she scorneth the horse and his rider.

   The ostrich is a wonderful animal, a very large bird, but it never
   flies. Some have called it a winged camel. God here gives an account of
   it, and observes,

   I. Something that it has in common with the peacock, that is, beautiful
   feathers (v. 13): Gavest thou proud wings unto the peacocks? so some
   read it. Fine feathers make proud birds. The peacock is an emblem of
   pride; when he struts, and shows his fine feathers, Solomon in all his
   glory is not arrayed like him. The ostrich too has goodly feathers, and
   yet is a foolish bird; for wisdom does not always go along with beauty
   and gaiety. Other birds do not envy the peacock or the ostrich their
   gaudy colours, nor complain for want of them; why then should we repine
   if we see others wear better clothes than we can afford to wear? God
   gives his gifts variously, and those gifts are not always the most
   valuable that make the finest show. Who would not rather have the voice
   of the nightingale than the tail of the peacock, the eye of the eagle
   and her soaring wing, and the natural affection of the stork, than the
   beautiful wings and feathers of the ostrich, which can never rise above
   the earth, and is without natural affection?

   II. Something that is peculiar to itself,

   1. Carelessness of her young. It is well that this is peculiar to
   herself, for it is a very bad character. Observe, (1.) How she exposes
   her eggs; she does not retire to some private place, and make a nest
   there, as the sparrows and swallows do (Ps. lxxxiv. 3), and there lay
   eggs and hatch her young. Most birds, as well as other animals, are
   strangely guided by natural instinct in providing for the preservation
   of their young. But the ostrich is a monster in nature, for she drops
   her eggs any where upon the ground and takes no care to hatch them. If
   the sand and the sun will hatch them, well and good; they may for her,
   for she will not warm them, v. 14. Nay, she takes no care to preserve
   them: The foot of the traveller may crush them, and the wild beast
   break them, v. 15. But how then are any young ones brought forth, and
   whence is it that the species has not perished? We must suppose either
   that God, by a special providence, with the heat of the sun and the
   sand (so some think), hatches the neglected eggs of the ostrich, as he
   feeds the neglected young ones of the raven, or that, though the
   ostrich often leaves her eggs thus, yet not always. (2.) The reason why
   she does thus expose her eggs. It is, [1.] For want of natural
   affection (v. 16): She is hardened against her young ones. To be
   hardened against any is unamiable, even in a brute-creature, much more
   in a rational creature that boasts of humanity, especially to be
   hardened against young ones, that cannot help themselves and therefore
   merit compassion, that give no provocation and therefore merit no hard
   usage: but it is worst of all for her to be hardened against her own
   young ones, as though they were not hers, whereas really they are parts
   of herself. Her labour in laying her eggs is in vain and all lost,
   because she has not that fear and tender concern for them that she
   should have. Those are most likely to lose their labour that are least
   in fear of losing it. [2.] For want of wisdom (v. 17): God has deprived
   her of wisdom. This intimates that the art which other animals have to
   nourish and preserve their young is God's gift, and that, where it
   exists not, God denies it, that by the folly of the ostrich, as well as
   by the wisdom of the ant, we may learn to be wise; for, First, As
   careless as the ostrich is of her eggs so careless many people are of
   their own souls; they make no provision for them, no proper nest in
   which they may be safe, leave them exposed to Satan and his
   temptations, which is a certain evidence that they are deprived of
   wisdom. Secondly, So careless are many parents of their children; some
   of their bodies, not providing for their own house, their own bowels,
   and therefore worse than infidels, and as bad as the ostrich; but many
   more are thus careless of their children's souls, take no care of their
   education, send them abroad into the world untaught, unarmed,
   forgetting what corruption there is in the world through lust, which
   will certainly crush them. Thus their labour in rearing them comes to
   be in vain; it were better for their country that they had never been
   born. Thirdly, So careless are too many ministers of their people, with
   whom they should reside; but they leave them in the earth, and forget
   how busy Satan is to sow tares while men sleep. They overlook those
   whom they should oversee, and are really hardened against them.

   2. Care of herself. She leaves her eggs in danger, but, if she herself
   be in danger, no creature shall strive more to get out of the way of it
   than the ostrich, v. 18. Then she lifts up her wings on high (the
   strength of which then stands her in better stead than their beauty),
   and, with the help of them, runs so fast that a horseman at full speed
   cannot overtake her: She scorneth the horse and his rider. Those that
   are least under the law of natural affection often contend most for the
   law of self-preservation. Let not the rider be proud of the swiftness
   of his horse when such an animal as the ostrich shall out-run him.

Description of the War-Horse. (b. c. 1520.)

   19 Hast thou given the horse strength? hast thou clothed his neck with
   thunder?   20 Canst thou make him afraid as a grasshopper? the glory of
   his nostrils is terrible.   21 He paweth in the valley, and rejoiceth
   in his strength: he goeth on to meet the armed men.   22 He mocketh at
   fear, and is not affrighted; neither turneth he back from the sword.
   23 The quiver rattleth against him, the glittering spear and the
   shield.   24 He swalloweth the ground with fierceness and rage: neither
   believeth he that it is the sound of the trumpet.   25 He saith among
   the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder
   of the captains, and the shouting.

   God, having displayed his own power in those creatures that are strong
   and despise man, here shows it in one scarcely inferior to any of them
   in strength, and yet very tame and serviceable to man, and that is the
   horse, especially the horse that is prepared against the day of battle
   and is serviceable to man at a time when he has more than ordinary
   occasion for his service. It seems, there was, in Job's country, a
   noble generous breed of horses. Job, it is probable, kept many, though
   they are not mentioned among his possessions, cattle for use in
   husbandry being there valued more than those for state and war, which
   alone horses were then reserved for, and they were not then put to such
   mean services as with us they are commonly put to. Concerning the great
   horse, that stately beast, it is here observed, 1. That he has a great
   deal of strength and spirit (v. 19): Hast thou given the horse
   strength? He uses his strength for man, but has it not from him: God
   gave it to him, who is the fountain of all the powers of nature, and
   yet he himself delights not in the strength of the horse (Ps. cxlvii.
   10), but has told us that a horse is a vain thing for safety, Ps.
   xxxiii. 17. For running, drawing, and carrying, no creature that is
   ordinarily in the service of man has so much strength as the horse has,
   nor is of so stout and bold a spirit, not to be made afraid as a
   grasshopper, but daring and forward to face danger. It is a mercy to
   man to have such a servant, which, though very strong, submits to the
   management of a child, and rebels not against his owner. But let not
   the strength of a horse be trusted to, Hos. xiv. 3; Ps. xx. 7; Isa.
   xxxi. 1, 3. 2. That his neck and nostrils look great. His neck is
   clothed with thunder, with a large and flowing mane, which makes him
   formidable and is an ornament to him. The glory of his nostrils, when
   he snorts, flings up his head, and throws foam about, is terrible, v.
   20. Perhaps there might be at that time, and in that country, a more
   stately breed of horses than any we have now. 3. That he is very fierce
   and furious in battle, and charges with an undaunted courage, though he
   pushes on in imminent danger of his life. (1.) See how frolicsome he is
   (v. 21): He paws in the valley, scarcely knowing what ground he stands
   upon. He is proud of his strength, and he has much more reason to be so
   as using his strength in the service of man, and under his direction,
   than the wild ass that uses it in contempt of man, and in a revolt from
   him v. 8. (2.) See how forward he is to engage: He goes on to meet the
   armed men, animated, not by the goodness of the cause, or the prospect
   of honour, but only by the sound of the trumpet, the thunder of the
   captains, and the shouting of the soldiers, which are as bellows to the
   fire of his innate courage, and make him spring forward with the utmost
   eagerness, as if he cried, Ha! ha! v. 25. How wonderfully are the
   brute-creatures fitted for and inclined to the services for which they
   were designed. (3.) See how fearless he is, how he despises death and
   the most threatening dangers, (v. 22): He mocks at fear, and makes a
   jest of it; slash at him with a sword, rattle the quiver, brandish the
   spear, to drive him back, he will not retreat, but press forward, and
   even inspires courage into his rider. (4.) See how furious he is. He
   curvets and prances, and runs on with so much violence and heat against
   the enemy that one would think he even swallowed the ground with
   fierceness and rage, v. 24. High mettle is the praise of a horse rather
   than of a man, whom fierceness and rage ill become. This description of
   the war-horse will help to explain that character which is given of
   presumptuous sinners, Jer. viii. 6. Every one turneth to his course, as
   the horse rusheth into the battle. When a man's heart is fully set in
   him to do evil, and he is carried on in a wicked way by the violence of
   inordinate appetites and passions, there is no making him afraid of the
   wrath of God and the fatal consequences of sin. Let his own conscience
   set before him the curse of the law, the death that is the wages of
   sin, and all the terrors of the Almighty in battle-array; he mocks at
   this fear, and is not affrighted, neither turns he back from the
   flaming sword of the cherubim. Let ministers lift up their voice like a
   trumpet, to proclaim the wrath of God against him, he believes not that
   it is the sound of the trumpet, nor that God and his heralds are in
   earnest with him; but what will be in the end hereof it is easy to
   foresee.

Description of the Hawk and Eagle. (b. c. 1520.)

   26 Doth the hawk fly by thy wisdom, and stretch her wings toward the
   south?   27 Doth the eagle mount up at thy command, and make her nest
   on high?   28 She dwelleth and abideth on the rock, upon the crag of
   the rock, and the strong place.   29 From thence she seeketh the prey,
   and her eyes behold afar off.   30 Her young ones also suck up blood:
   and where the slain are, there is she.

   The birds of the air are proofs of the wonderful power and providences
   of God, as well as the beasts of the earth; God here refers
   particularly to two stately ones:--1. The hawk, a noble bird of great
   strength and sagacity, and yet a bird of prey, v. 26. This bird is here
   taken notice of for her flight, which is swift and strong, and
   especially for the course she steers towards the south, whither she
   follows the sun in winter, out of the colder countries in the north,
   especially when she is to cast her plumes and renew them. This is her
   wisdom, and it was God that gave her this wisdom, not man. Perhaps the
   extraordinary wisdom of the hawk's flight after her prey was not used
   then for men's diversion and recreation, as it has been since. It is a
   pity that the reclaimed hawk, which is taught to fly at man's command
   and to make him sport, should at any time be abused to the dishonour of
   God, since it is from God that she receives that wisdom which makes her
   flight entertaining and serviceable. 2. The eagle, a royal bird, and
   yet a bird of prey too, the permission of which, nay, the giving of
   power to which, may help to reconcile us to the prosperity of
   oppressors among men. The eagle is here taken notice of, (1.) For the
   height of her flight. No bird soars so high, has so strong a wind, nor
   can so well bear the light of the sun. Now, "Doth she mount at thy
   command? v. 27. Is it by any strength she has from thee? or dost thou
   direct her flight? No; it is by the natural power and instinct God has
   given her that she will soar out of thy sight, much more out of thy
   call." (2.) For the strength of her nest. Her house is her castle and
   strong-hold; she makes it on high and on the rock, the crag of the rock
   (v. 28), which sets her and her young out of the reach of danger.
   Secure sinners think themselves as safe in their sins as the eagle in
   her nest on high, in the clefts of the rock; but I will bring thee down
   thence, saith the Lord, Jer. xlix. 16. The higher bad men sit above the
   resentments of the earth the nearer they ought to think themselves to
   the vengeance of Heaven. (3.) For her quicksightedness (v. 29): Her
   eyes behold afar off, not upwards, but downwards, in quest of her prey.
   In this she is an emblem of a hypocrite, who, while, in the profession
   of religion, he seems to rise towards heaven, keeps his eye and heart
   upon the prey on earth, some temporal advantage, some widow's house or
   other that he hopes to devour, under pretence of devotion. (4.) For the
   way she has of maintaining herself and her young. She preys upon living
   animals, which she seizes and tears to pieces, and thence carries to
   her young ones, which are taught to suck up blood; they do it by
   instinct, and know no better; but for men that have reason and
   conscience to thirst after blood is what could scarcely be believed if
   there had not been in every age wretched instances of it. She also
   preys upon the dead bodies of men: Where the slain are, there is she,
   These birds of prey (in another sense than the horse, v. 25) smell the
   battle afar off. Therefore, when a great slaughter is to be made among
   the enemies of the church, the fowls are invited to the supper of the
   great God, to eat the flesh of kings and captains, Rev. xix. 17, 18.
   Our Saviour refers to this instinct of the eagle, Matt. xxiv. 28.
   Wheresoever the carcase is, there will the eagles be gathered together.
   Every creature will make towards that which is its proper food; for he
   that provides the creatures their food has implanted in them that
   inclination. These and many such instances of natural power and
   sagacity in the inferior creatures, which we cannot account for, oblige
   us to confess our own weakness and ignorance and to give glory to God
   as the fountain of all being, power, wisdom, and perfection.
     __________________________________________________________________

J O B

  CHAP. XL.

   Many humbling confounding questions God had put to Job, in the
   foregoing chapter; now, in this chapter, I. He demands an answer to
   them, ver. 1, 2. II. Job submits in a humble silence, ver. 3-5. III.
   God proceeds to reason with him, for his conviction, concerning the
   infinite distance and disproportion between him and God, showing that
   he was by no means an equal match for God. He challenges him (ver. 6,
   7) to vie with him, if he durst, for justice (ver. 8), power (ver. 9),
   majesty (ver. 10), and dominion over the proud (ver. 11-14), and he
   gives an instance of his power in one particular animal, here called
   "Behemoth," ver. 15-24.

Job's Humble Submission. (b. c. 1520.)

   1 Moreover the Lord answered Job, and said,   2 Shall he that
   contendeth with the Almighty instruct him? he that reproveth God, let
   him answer it.   3 Then Job answered the Lord, and said,   4 Behold, I
   am vile; what shall I answer thee? I will lay mine hand upon my mouth.
     5 Once have I spoken; but I will not answer: yea, twice; but I will
   proceed no further.

   Here is, I. A humbling challenge which God gave to Job. After he had
   heaped up many hard questions upon him, to show him, by his manifest
   ignorance in the works of nature, what an incompetent judge he was of
   the methods and designs of Providence, he clenches the nail with one
   demand more, which stands by itself here as the application of the
   whole. It should seem, God paused awhile, as Elihu had done, to give
   Job time to say what he had to say, or to think of what God had said;
   but Job was in such confusion that he remained silent, and therefore
   God here put him upon replying, v. 1, 2. This is not said to be spoken
   out of the whirlwind, as before; and therefore some think God said it
   in a still small voice, which wrought more upon Job than the whirlwind
   did, as upon Elijah, 1 Kings xix. 12, 13. My doctrine shall drop as the
   rain, and then it does wonders. Though Job had not spoken any thing,
   yet God is said to answer him; for he knows men's thoughts, and can
   return a suitable answer to their silence. Here, 1. God puts a
   convincing question to him: "Shall he that contendeth with the Almighty
   instruct him? Shall he pretend to dictate to God's wisdom or prescribe
   to his will? Shall God receive instruction from every peevish
   complainer, and change the measures he has taken to please him?" It is
   a question with disdain. Shall any teach God knowledge? ch. xxi. 22. It
   is intimated that those who quarrel with God do, in effect, go about to
   teach him how to mend his work. For if we contend with men like
   ourselves, as not having done well, we ought to instruct them how to do
   better; but is it a thing to be suffered that any man should teach his
   Maker? He that contends with God is justly looked upon as his enemy;
   and shall he pretend so far to have prevailed in the contest as to
   prescribe to him? We are ignorant and short-sighted, but before him all
   things are naked and open; we are depending creatures, but he is the
   sovereign Creator; and shall we pretend to instruct him? Some read it,
   Is it any wisdom to contend with the Almighty? The answer is easy. No;
   it is the greatest folly in the world. Is it wisdom to contend with him
   whom it will certainly be our ruin to oppose and unspeakably our
   interest to submit to? 2. He demands a speedy reply to it: "He that
   reproaches God let him answer this question to his own conscience, and
   answer it thus, Far be it from me to contend with the Almighty or to
   instruct him. Let him answer all those questions which I have put, if
   he can. Let him answer for his presumption and insolence, answer it at
   God's bar, to his confusion." Those have high thoughts of themselves,
   and mean thoughts of God, who reprove any thing he says or does.

   II. Job's humble submission thereupon. Now Job came to himself, and
   began to melt into godly sorrow. When his friends reasoned with him he
   did not yield; but the voice of the Lord is powerful. When the Spirit
   of truth shall come, he shall convince. They had condemned him for a
   wicked man; Elihu himself had been very sharp upon him (ch. xxxiv. 7,
   8, 37); but God had not given him such hard words. We may sometimes
   have reason to expect better treatment from God, and a more candid
   construction of what we do, than we meet with from our friends. This
   the good man is here overcome by, and yields himself a conquered
   captive to the grace of God. 1. He owns himself an offender, and has
   nothing to say in his own justification (v. 4): "Behold, I am vile, not
   only mean and contemptible, but vile and abominable, in my own eyes."
   He is now sensible that he has sinned, and therefore calls himself
   vile. Sin debases us, and penitents abase themselves, reproach
   themselves, are ashamed, yea, even confounded. "I have acted
   undutifully to my Father, ungratefully to my benefactor, unwisely for
   myself; and therefore I am vile." Job now vilifies himself as much as
   ever he had justified and magnified himself. Repentance changes men's
   opinion of themselves. Job had been too bold in demanding a conference
   with God, and thought he could make his part good with him: but now he
   is convinced of his error, and owns himself utterly unable to stand
   before God or to produce any thing worth his notice, the veriest
   dunghill-worm that ever crawled upon God's ground. While his friends
   talked with him, he answered them, for he thought himself as good as
   they; but, when God talked with him, he had nothing to say, for, in
   comparison with him, he sees himself nothing, less than nothing, worse
   than nothing, vanity and vileness itself; and therefore, What shall I
   answer thee? God demanded an answer, v. 2. Here he gives the reason of
   his silence; it was not because he was sullen, but because he was
   convinced he had been in the wrong. Those that are truly sensible of
   their own sinfulness and vileness dare not justify themselves before
   God, but are ashamed that ever they entertained such a thought, and, in
   token of their shame, lay their hand upon their mouth. 2. He promises
   not to offend any more as he had done; for Elihu had told him that this
   was meet to be said unto God. When we have spoken amiss we must repent
   of it and not repeat it nor stand to it. He enjoins himself silence (v.
   4): "I will lay my hand upon my mouth, will keep that as with a bridle,
   to suppress all passionate thoughts which may arise in my mind, and
   keep them from breaking out in intemperate speeches." It is bad to
   think amiss, but it is much worse to speak amiss, for that is an
   allowance of the evil thought and gives it an imprimatur--a sanction;
   it is publishing the seditious libel; and therefore, if thou hast
   thought evil, lay thy hand upon thy mouth and let it go no further
   (Prov. xxx. 32) and that will be an evidence for thee that that which
   thou thoughtest thou allowest not. Job had suffered his evil thoughts
   to vent themselves: "Once have I spoken amiss, yea, twice," that is,
   "divers times, in one discourse and in another; but I have done: I will
   not answer; I will not stand to what I have said, nor say it again; I
   will proceed no further." Observe here what true repentance is. (1.) It
   is to rectify our errors, and the false principles we went upon in
   doing as we did. What we have long, and often, and vigorously
   maintained, once, yea, twice, we must retract as soon as we are
   convinced that it is a mistake, not adhere to it any longer, but take
   shame to ourselves for holding it so long. (2.) It is to return from
   every by-path and to proceed not one step further in it: "I will not
   add" (so the word is); "I will never indulge my passion so much again,
   nor give myself such a liberty of speech, will never say as I have said
   nor do as I have done." Till it comes to this, we come short of
   repentance. Further observe, Those who dispute with God will be
   silenced at last. Job had been very bold and forward in demanding a
   conference with God, and talked very boldly, how plain he would make
   his case, and how sure he was that he should be justified. As a prince
   he would go near unto him (ch. xxxi. 37); he would come even to his
   seat (ch. xxiii. 3); but he has soon enough of it; he lets fall his
   plea and will not answer. "Lord, the wisdom and right are all on thy
   side, and I have done foolishly and wickedly in questioning them."

Divine Justice and Power; God's Dominion over the Proud. (b. c. 1520.)

   6 Then answered the Lord unto Job out of the whirlwind, and said,   7
   Gird up thy loins now like a man: I will demand of thee, and declare
   thou unto me.   8 Wilt thou also disannul my judgment? wilt thou
   condemn me, that thou mayest be righteous?   9 Hast thou an arm like
   God? or canst thou thunder with a voice like him?   10 Deck thyself now
   with majesty and excellency; and array thyself with glory and beauty.
   11 Cast abroad the rage of thy wrath: and behold every one that is
   proud, and abase him.   12 Look on every one that is proud, and bring
   him low; and tread down the wicked in their place.   13 Hide them in
   the dust together; and bind their faces in secret.   14 Then will I
   also confess unto thee that thine own right hand can save thee.

   Job was greatly humbled for what God had already said, but not
   sufficiently; he was brought low, but not low enough; and therefore God
   here proceeds to reason with him in the same manner and to the same
   purport as before, v. 6. Observe, 1. Those who duly receive what they
   have heard from God, and profit by it, shall hear more from him. 2.
   Those who are truly convinced of sin, and penitent for it, yet have
   need to be more thoroughly convinced and to be made more deeply
   penitent. Those who are under convictions, who have their sins set in
   order before their eyes and their hearts broken for them, must learn
   from this instance not to catch at comfort too soon; it will be
   everlasting when it comes, and therefore it is necessary that we be
   prepared for it by deep humiliation, that the wound be searched to the
   bottom and not skinned over, and that we do not make more haste out of
   our convictions than good speed. When our hearts begin to melt and
   relent within us, let those considerations be dwelt upon and pursued
   which will help to make a thorough effectual thaw of it.

   God begins with a challenge (v. 7), as before (ch. xxxviii. 3): "Gird
   up thy loins now like a man; if thou hast the courage and confidence
   thou hast pretended to, show them now; but thou wilt soon be made to
   see and own thyself no match for me." This is that which every proud
   heart must be brought to at last, either by its repentance or by its
   ruin; and thus low must every mountain and hill be, sooner or later,
   brought. We must acknowledge,

   I. That we cannot vie with God for justice, that the Lord is righteous
   and holy in his dealings with us, but that we are unrighteous and
   unholy in our conduct towards him; we have a great deal to blame
   ourselves for, but nothing to blame him for (v. 8): "Wilt thou disannul
   my judgment? Wilt thou take exceptions to what I say and do, and bring
   a writ of error, to reverse the judgment I have given as erroneous and
   unjust?" Many of Job's complaints had too much of a tendency this way:
   I cry out of wrong, says he, but I am not heard; but such language as
   this is by no means to be suffered. God's judgment cannot, must not, be
   disannulled, for we are sure it is according to truth, and therefore it
   is a great piece of impudence and iniquity in us to call in question.
   "Wilt thou," says God, "condemn me, that thou mayest be righteous? Must
   my honour suffer for the support of thy reputation? Must I be charged
   as dealing unjustly with thee because thou canst not otherwise clear
   thyself from the censures thou liest under?" Our duty is to condemn
   ourselves, that God may be righteous. David is therefore ready to own
   the evil he has done in God's sight, that God may be justified when he
   speaks and clear when he judges, Ps. li. 4. See Neh. ix. 33; Dan. ix.
   7. But those are very proud, and very ignorant both of God and
   themselves, who, to clear themselves, will condemn God; and the day is
   coming when, if the mistake be not rectified in time by repentance, the
   eternal judgment will be both the confutation of the plea and the
   confusion of the prisoner, for the heavens shall declare God's
   righteousness and all the world shall become guilty before him.

   II. That we cannot vie with God for power; and therefore, as it is
   great impiety, so it is great impudence to contest with him, and is as
   much against our interest as it is against reason and justice (v. 9):
   "Hast thou an arm like God, equal to his in length and strength? Or
   canst thou thunder with a voice like him, as he did (ch. xxxvii. 1, 2),
   or does now out of the whirlwind?" To convince Job that he was not so
   able as he thought himself to contest with God, he shows him, 1. That
   he could never fight it out with him, nor carry his cause by force of
   arms. Sometimes, among men, controversies have been decided by battle,
   and the victorious champion is adjudged to have justice on his side;
   but, if the controversy were put upon that issue between God and man,
   man would certainly go by the worse, for all the forces he could raise
   against the Almighty would be but like briers and thorns before a
   consuming fire, Isa. xxvii. 4. "Hast thou, a poor weak worm of the
   earth, an arm comparable to his who upholds all things?" The power of
   creatures, even of angels themselves, is derived from God, limited by
   him, and dependent on him; but the power of God is original,
   independent, and unlimited. He can do every thing without us; we can do
   nothing without him; and therefore we have not an arm like God. 2. That
   he could never talk it out with him, nor carry his cause by noise and
   big words, which sometimes among men go a great way towards the gaining
   of a point: "Canst thou thunder with a voice like him? No; his voice
   will soon drown thine and one of his thunders will overpower and
   overrule all thy whispers." Man cannot speak so convincingly, so
   powerfully, nor with such a commanding conquering force as God can, who
   speaks, and it is done. His creating voice is called his thunder (Ps.
   civ. 7), so is that voice of his with which he terrifies and discomfits
   his enemies, 1 Sam. ii. 10. The wrath of a king may sometimes be like
   the roaring of a lion, but can never pretend to imitate God's thunder.

   III. That we cannot vie with God for beauty and majesty, v. 10. "If
   thou wilt enter into a comparison with him, and appear more amiable,
   put on thy best attire: Deck thyself now with majesty and excellency.
   Appear in all the martial pomp, in all the royal pageantry that thou
   hast; make the best of every thing that will set thee off: Array
   thyself with glory and beauty, such as may awe thy enemies and charm
   thy friends; but what is it all to the divine majesty and beauty? No
   more than the light of a glow-worm to that of the sun when he goes
   forth in his strength." God decks himself with such majesty and glory
   as are the terror of devils and all the powers of darkness and make
   them tremble; he arrays himself with such glory and beauty as are the
   wonder of angels and all the saints in light and make them rejoice.
   David could dwell all his days in God's house, to behold the beauty of
   the Lord. But, in comparison with this, what is all the majesty and
   excellency by which princes think to make themselves feared, and all
   the glory and beauty by which lovers think to make themselves beloved?
   If Job think, in contending with God, to carry the day by looking great
   and making a figure, he is quite mistaken. The sun shall be ashamed,
   and the moon confounded, when God shines forth.

   IV. That we cannot vie with God for dominion over the proud, v. 11-14.
   here the cause is put upon this short issue: if Job can humble and
   abase proud tyrants and oppressors as easily and effectually as God
   can, it shall be acknowledged that he has some colour to compete with
   God. Observe here,

   1. The justice Job is here challenged to do, and that is to bring the
   proud low with a look. If Job will pretend to be a rival with God,
   especially if he pretend to be a judge of his actions, he must be able
   to do this.

   (1.) It is here supposed that God can do it and will do it himself,
   else he would not have put it thus upon Job. By this God proves himself
   to be God, that he resists the proud, sits Judge upon them, and is able
   to bring them to ruin. Observe here, [1.] That proud people are wicked
   people, and pride is at the bottom of a great deal of the wickedness
   that is in this world both towards God and man. [2.] Proud people will
   certainly be abased and brought low; for pride goes before destruction.
   If they bend not, they will break; if they humble not themselves by
   true repentance, God will humble them, to their everlasting confusion.
   The wicked will be trodden down in their place, that is, Wherever they
   are found, though they pretend to have a place of their own, and to
   have taken root in it, yet even there they shall be trodden down, and
   all the wealth, and power, and interest, to which their place entitles
   them, will not be their security. [3.] The wrath of God, scattered
   among the proud, will humble them, and break them, and bring them down.
   If he casts abroad the rage of his wrath, as he will do at the great
   day and sometimes does in this life, the stoutest heart cannot hold out
   against him. Who knows the power of his anger? [4.] God can and does
   easily abase proud tyrants; he can look upon them, and bring them low,
   can overwhelm them with shame, and fear, and utter ruin, by one angry
   look, as he can, by a gracious look, revive the hearts of the contrite
   ones. [5.] He can and will at last do it effectually (v. 13), not only
   bring them to the dust, from which they might hope to arise, but hide
   them in the dust, like the proud Egyptian whom Moses slew and hid in
   the sand (Exod. ii. 12), that is, they shall be brought not only to
   death, but to the grave, that pit out of which there is no return. They
   were proud of the figure they made, but they shall be buried in
   oblivion and be no more remembered than those that are hidden in the
   dust, out of sight and out of mind. They were linked in leagues and
   confederacies to do mischief, and are now bound in bundles. They are
   hidden together; not their rest, but their shame together is in the
   dust, ch. xvii. 16. Nay, they are treated as malefactors (who, when
   condemned, had their faces covered, as Haman's was: He binds their
   faces in secret) or as dead men: Lazarus, in the grave, had his face
   bound about. Thus complete will be the victory that God will gain, at
   last, over proud sinners that set themselves in opposition to him. Now
   by this he proves himself to be God. Does he thus hate proud men? Then
   he is holy. Will he thus punish them? Then he is the just Judge of the
   world. Can he thus humble them? Then he is the Lord Almighty. When he
   had abased proud Pharaoh, and hidden him in the sand of the Red Sea,
   Jethro thence inferred that doubtless the Lord is greater than all
   gods, for wherein the proud enemies of his Israel dealt proudly he was
   above them, he was too hard for them, Exod. xviii. 11. See Rev. xix. 1,
   2.

   (2.) It is here proposed to Job to do it. He had been passionately
   quarrelling with God and his providence, casting abroad the rage of his
   wrath towards heaven, as if he thought thereby to bring God himself to
   his mind. "Come," says God, "try thy hand first upon proud men, and
   thou wilt soon see how little they value the rage of thy wrath; and
   shall I then regard it, or be moved by it?" Job had complained of the
   prosperity and power of tyrants and oppressors, and was ready to charge
   God with mal-administration for suffering it; but he ought not to find
   fault, except he could mend. If God, and he only, has power enough to
   humble and bring down proud men, no doubt he has wisdom enough to know
   when and how to do it, and it is not for us to prescribe to him or to
   teach him how to govern the world. Unless we had an arm like God we
   must not think to take his work out of his hands.

   2. The justice which is here promised to be done him if he can perform
   such mighty works as these (v. 14): "They will I also confess unto thee
   that thy right hand is sufficient to save thee, though, after all, it
   would be too weak to contend with me." It is the innate pride and
   ambition of man that he would be his own saviour (would have his own
   hands sufficient for him and be independent), but it is presumption to
   pretend that he is. Our own hands cannot save us by recommending us to
   God's grace, much less by rescuing us from his justice. Unless we could
   by our own power humble our enemies, we cannot pretend by our own power
   to save ourselves; but, if we could, God himself would confess it. He
   never did nor ever will defraud any man of his just praise, nor deny
   him the honour he has merited. But, since we cannot do this, we must
   confess unto him that our own hands cannot save us, and therefore into
   his hand we must commit ourselves.

Description of Behemoth. (b. c. 1520.)

   15 Behold now behemoth, which I made with thee; he eateth grass as an
   ox.   16 Lo now, his strength is in his loins, and his force is in the
   navel of his belly.   17 He moveth his tail like a cedar: the sinews of
   his stones are wrapped together.   18 His bones are as strong pieces of
   brass; his bones are like bars of iron.   19 He is the chief of the
   ways of God: he that made him can make his sword to approach unto him.
     20 Surely the mountains bring him forth food, where all the beasts of
   the field play.   21 He lieth under the shady trees, in the covert of
   the reed, and fens.   22 The shady trees cover him with their shadow;
   the willows of the brook compass him about.   23 Behold, he drinketh up
   a river, and hasteth not: he trusteth that he can draw up Jordan into
   his mouth.   24 He taketh it with his eyes: his nose pierceth through
   snares.

   God, for the further proving of his own power and disproving of Job's
   pretensions, concludes his discourse with the description of two vast
   and mighty animals, far exceeding man in bulk and strength, one he
   calls behemoth, the other leviathan. In these verses we have the former
   described. "Behold now behemoth, and consider whether thou art able to
   contend with him who made that beast and gave him all the power he has,
   and whether it is not thy wisdom rather to submit to him and make thy
   peace with him." Behemoth signifies beasts in general, but must here be
   meant of some one particular species. Some understand it of the bull;
   others of an amphibious animal, well known (they say) in Egypt, called
   the river-horse (hippopotamus), living among the fish in the river
   Nile, but coming out to feed upon the earth. But I confess I see no
   reason to depart from the ancient and most generally received opinion,
   that it is the elephant that is here described, which is a very strong
   stately creature, of very large stature above any other, of wonderful
   sagacity, and of so great a reputation in the animal kingdom that among
   so many four-footed beasts as we have had the natural history of (ch.
   xxxviii. and xxxix.) we can scarcely suppose this should be omitted.
   Observe,

   I. The description here given of the behemoth.

   1. His body is very strong and well built. His strength is in his
   loins, v. 16. His bones, compared with those of other creatures, are
   like bars of iron, v. 18. His back-bone is so strong that, though his
   tail be not large, yet he moves it like a cedar, with a commanding
   force, v. 17. Some understand it of the trunk of the elephant, for the
   word signifies any extreme part, and in that there is indeed a
   wonderful strength. So strong is the elephant in his back and loins,
   and the sinews of his thighs, that he will carry a large wooden tower,
   and a great number of fighting men in it. No animal whatsoever comes
   near the elephant for strength of body, which is the main thing
   insisted on in this description.

   2. He feeds on the productions of the earth and does not prey upon
   other animals: He eats grass as an ox (v. 15), the mountains bring him
   forth food (v. 20), and the beasts of the field do not tremble before
   him nor flee from him, as from a lion, but they play about him, knowing
   they are in no danger from him. This may give us occasion, (1.) To
   acknowledge the goodness of God in ordering it so that a creature of
   such bulk, which requires so much food, should not feed upon flesh (for
   then multitudes must die to keep him alive), but should be content with
   the grass of the field, to prevent such destruction of lives as
   otherwise must have ensued. (2.) To commend living upon herbs and
   fruits without flesh, according to the original appointment of man's
   food, Gen. i. 29. Even the strength of an elephant, as of a horse and
   an ox, may be supported without flesh; and why not that of a man?
   Though therefore we use the liberty God has allowed us, yet be not
   among riotous eaters of flesh, Prov. xxiii. 20. (3.) To commend a quiet
   and peaceable life. Who would not rather, like the elephant, have his
   neighbours easy and pleasant about him, than, like the lion, have them
   all afraid of him?

   3. He lodges under the shady trees (v. 21), which cover him with their
   shadow (v. 22), where he has a free and open air to breathe in, while
   lions, which live by prey, when they would repose themselves, are
   obliged to retire into a close and dark den, to live therein, and to
   abide in the covert of that, ch. xxxviii. 40. Those who are a terror to
   others cannot but be sometimes a terror to themselves too; but those
   will be easy who will let others be easy about them; and the reed and
   fens, and the willows of the brook, though a very weak and slender
   fortification, yet are sufficient for the defence and security of those
   who therefore dread no harm, because they design none.

   4. That he is a very great and greedy drinker, not of wine or strong
   drink (to be greedy of that is peculiar to man, who by his drunkenness
   makes a beast of himself), but of fair water. (1.) His size is
   prodigious, and therefore he must have supply accordingly, v. 23. He
   drinks so much that one would think he could drink up a river, if you
   would give him time, and not hasten him. Or, when he drinks, he hasteth
   not, as those do that drink in fear; he is confident of his own
   strength and safety, and therefore makes no haste when he drinks, no
   more haste than good speed. (2.) His eye anticipates more than he can
   take; for, when he is very thirsty, having been long kept without
   water, he trusts that he can drink up Jordan in his mouth, and even
   takes it with his eyes, v. 24. As a covetous man causes his eyes to fly
   upon the wealth of this world, which he is greedy of, so this great
   beast is said to snatch, or draw up, even a river with his eyes. (3.)
   His nose has in it strength enough for both; for, when he goes greedily
   to drink with it, he pierces through snares or nets, which perhaps are
   laid in the waters to catch fish. He makes nothing of the difficulties
   that lie in his way, so great is his strength and so eager his
   appetite.

   II. The use that is to be made of this description. We have taken a
   view of this mountain of a beast, this over-grown animal, which is here
   set before us, not merely as a show (as sometimes it is in our country)
   to satisfy our curiosity and to amuse us, but as an argument with us to
   humble ourselves before the great God; for, 1. He made this vast
   animal, which is so fearfully and wonderfully made; it is the work of
   his hands, the contrivance of his wisdom, the production of his power;
   it is behemoth which I made, v. 15. Whatever strength this, or any
   other creature, has, it is derived from God, who therefore must be
   acknowledged to have all power originally and infinitely in himself,
   and such an arm as it is not for us to contest with. This beast is here
   called the chief, in its kind, of the ways of God (v. 19), an eminent
   instance of the Creator's power and wisdom. Those that will peruse the
   accounts given by historians of the elephant will find that his
   capacities approach nearer to those of reason than the capacities of
   any other brute-creature whatsoever, and therefore he is fitly called
   the chief of the ways of God, in the inferior part of the creation, no
   creature below man being preferable to him. 2. He made him with man, as
   he made other four-footed beasts, on the same day with man (Gen. i. 25,
   26), whereas the fish and fowl were made the day before; he made him to
   live and move on the same earth, in the same element, and therefore man
   and beast are said to be jointly preserved by divine Providence as
   fellow-commoners, Ps. xxxvi. 6. "It is behemoth, which I made with
   thee; I made that beast as well as thee, and he does not quarrel with
   me; why then dost thou? Why shouldst thou demand peculiar favours
   because I made thee (ch. x. 9), when I made the behemoth likewise with
   thee? I made thee as well as that beast, and therefore can as easily
   manage thee at pleasure as that beast, and will do it whether thou
   refuse or whether thou choose. I made him with thee, that thou mayest
   look upon him and receive instruction." We need not go far for proofs
   and instances of God's almighty power and sovereign dominion; they are
   near us, they are with us, they are under our eye wherever we are. 3.
   He that made him can make his sword to approach to him (v. 19), that
   is, the same hand that made him, notwithstanding his great bulk and
   strength, can unmake him again at pleasure and kill an elephant as
   easily as a worm or a fly, without any difficulty, and without the
   imputation either of waste or wrong. God that gave to all the creatures
   their being may take away the being he gave; for may he not do what he
   will with his own? And he can do it; he that has power to create with a
   word no doubt has power to destroy with a word, and can as easily speak
   the creature into nothing as at first he spoke it out of nothing. The
   behemoth perhaps is here intended (as well as the leviathan afterwards)
   to represent those proud tyrants and oppressors whom God had just now
   challenged Job to abase and bring down. They think themselves as well
   fortified against the judgments of God as the elephant with his bones
   of brass and iron; but he that made the soul of man knows all the
   avenues to it, and can make the sword of justice, his wrath, to
   approach to it, and touch it in the most tender and sensible part. He
   that framed the engine, and put the parts of it together, knows how to
   take it in pieces. Woe to him therefore that strives with his Maker,
   for he that made him has therefore power to make him miserable, and
   will not make him happy unless he will be ruled by him.
     __________________________________________________________________

J O B

  CHAP. XLI.

   The description here given of the leviathan, a very large, strong,
   formidable fish, or water-animal, is designed yet further to convince
   Job of his own impotency, and of God's omnipotence, that he might be
   humbled for his folly in making so bold with him as he had done. I. To
   convince Job of his own weakness he is here challenged to subdue and
   tame this leviathan if he can, and make himself master of him (ver.
   1-9), and, since he cannot do this, he must own himself utterly unable
   to stand before the great God, ver. 10. II. To convince Job of God's
   power and terrible majesty several particular instances are here given
   of the strength and terror of the leviathan, which is no more than what
   God has given him, nor more than he has under his check, ver. 11, 12.
   The face of the leviathan is here described to be terrible (ver. 12,
   14), his scales close (ver. 15-17), his breath and neesings sparkling
   (ver. 18-21), his flesh firm (ver. 22-24), his strength and spirit,
   when he is attacked, insuperable (ver. 25-30), his motions turbulent,
   and disturbing to the waters (ver. 31, 32), so that, upon the whole, he
   is a very terrible creature, and man is no match for him, ver. 33, 34.

Description of Leviathan. (b. c. 1520.)

   1 Canst thou draw out leviathan with a hook? or his tongue with a cord
   which thou lettest down?   2 Canst thou put a hook into his nose? or
   bore his jaw through with a thorn?   3 Will he make many supplications
   unto thee? will he speak soft words unto thee?   4 Will he make a
   covenant with thee? wilt thou take him for a servant for ever?   5 Wilt
   thou play with him as with a bird? or wilt thou bind him for thy
   maidens?   6 Shall the companions make a banquet of him? shall they
   part him among the merchants?   7 Canst thou fill his skin with barbed
   irons? or his head with fish spears?   8 Lay thine hand upon him,
   remember the battle, do no more.   9 Behold, the hope of him is in
   vain: shall not one be cast down even at the sight of him?   10 None is
   so fierce that dare stir him up: who then is able to stand before me?

   Whether this leviathan be a whale or a crocodile is a great dispute
   among the learned, which I will not undertake to determine; some of the
   particulars agree more easily to the one, others to the other; both are
   very strong and fierce, and the power of the Creator appears in them.
   The ingenious Sir Richard Blackmore, though he admits the more received
   opinion concerning the behemoth, that it must be meant of the elephant,
   yet agrees with the learned Bochart's notion of the leviathan, that it
   is the crocodile, which was so well known in the river of Egypt. I
   confess that that which inclines me rather to understand it of the
   whale is not only because it is much larger and a nobler animal, but
   because, in the history of the Creation, there is such an express
   notice taken of it as is not of any other species of animals whatsoever
   (Gen. i. 21, God created great whales), by which it appears, not only
   that whales were well known in those parts in the time of Moses, who
   lived a little after Job, but that the creation of whales was generally
   looked upon as a most illustrious proof of the eternal power and
   godhead of the Creator; and we may conjecture that this was the reason
   (for otherwise it seems unaccountable) why Moses there so particularly
   mentions the creation of the whales, because God had so lately insisted
   upon the bulk and strength of that creature than of any other, as the
   proof of his power; and the leviathan is here spoken of as an
   inhabitant of the sea (v. 31), which the crocodile is not; and Ps. civ.
   25, 26, there in the great and wide sea, is that leviathan. Here in
   these verses,

   I. He shows how unable Job was to master the leviathan. 1. That he
   could not catch him, as a little fish, with angling, v. 1, 2. He had no
   bait wherewith to deceive him, no hook wherewith to catch him, no
   fish-line wherewith to draw him out of the water, nor a thorn to run
   through his gills, on which to carry him home. 2. That he could not
   make him his prisoner, nor force him to cry for quarter, or surrender
   himself at discretion, v. 3, 4. "He knows his own strength too well to
   make many supplications to thee, and to make a covenant with thee to be
   thy servant on condition thou wilt save his life." 3. That he could not
   entice him into a cage, and keep him there as a bird for the children
   to play with, v. 5. There are creatures so little, so weak, as to be
   easily restrained thus, and triumphed over; but the leviathan is not
   one of these: he is made to be the terror, not the sport and diversion,
   of mankind. 4. That he could not have him served up to his table; he
   and his companions could not make a banquet of him; his flesh is too
   strong to be fit for food, and, if it were not, he is not easily
   caught. 5. That they could not enrich themselves with the spoil of him:
   Shall they part him among the merchants, the bones to one, the oil to
   another? If they can catch him, they will; but it is probable that the
   art of fishing for whales was not brought to perfection then, as it has
   been since. 6. That they could not destroy him, could not fill his head
   with fish-spears, v. 7. He kept out of the reach of their instruments
   of slaughter, or, if they touched him, they could not touch him to the
   quick. 7. That it was to no purpose to attempt it: The hope of taking
   him is in vain, v. 9. If men go about to seize him, so formidable is he
   that the very sight of him will appal them, and make a stout man ready
   to faint away: Shall not one be cast down even at the sight of him? and
   will not that deter the pursuers from their attempt? Job is told, at
   his peril, to lay his hand upon him, v. 8. "Touch him if thou dare;
   remember the battle, how unable thou art to encounter such a force, and
   what is therefore likely to be the issue of the battle, and do no more,
   but desist from the attempt." It is good to remember the battle before
   we engage in a war, and put off the harness in time if we foresee it
   will be to no purpose to gird it on. Job is hereby admonished not to
   proceed in his controversy with God, but to make his peace with him,
   remembering what the battle will certainly end in if he come to an
   engagement. See Isa. xxvii. 4, 5.

   II. Thence he infers how unable he was to contend with the Almighty.
   None is so fierce, none so fool-hardy, that he dares to stir up the
   leviathan (v. 10), it being known that he will certainly be too hard
   for them; and who then is able to stand before God, either to impeach
   and arraign his proceedings or to out-face the power of his wrath? If
   the inferior creatures that are put under the feet of man, and over
   whom he has dominion, keep us in awe thus, how terrible must the
   majesty of our great Lord be, who has a sovereign dominion over us and
   against whom man has been so long in rebellion! Who can stand before
   him when once he is angry?

   11 Who hath prevented me, that I should repay him? whatsoever is under
   the whole heaven is mine.   12 I will not conceal his parts, nor his
   power, nor his comely proportion.   13 Who can discover the face of his
   garment? or who can come to him with his double bridle?   14 Who can
   open the doors of his face? his teeth are terrible round about.   15
   His scales are his pride, shut up together as with a close seal.   16
   One is so near to another, that no air can come between them.   17 They
   are joined one to another, they stick together, that they cannot be
   sundered.   18 By his neesings a light doth shine, and his eyes are
   like the eyelids of the morning.   19 Out of his mouth go burning
   lamps, and sparks of fire leap out.   20 Out of his nostrils goeth
   smoke, as out of a seething pot or caldron.   21 His breath kindleth
   coals, and a flame goeth out of his mouth.   22 In his neck remaineth
   strength, and sorrow is turned into joy before him.   23 The flakes of
   his flesh are joined together: they are firm in themselves; they cannot
   be moved.   24 His heart is as firm as a stone; yea, as hard as a piece
   of the nether millstone.   25 When he raiseth up himself, the mighty
   are afraid: by reason of breakings they purify themselves.   26 The
   sword of him that layeth at him cannot hold: the spear, the dart, nor
   the habergeon.   27 He esteemeth iron as straw, and brass as rotten
   wood.   28 The arrow cannot make him flee: slingstones are turned with
   him into stubble.   29 Darts are counted as stubble: he laugheth at the
   shaking of a spear.   30 Sharp stones are under him: he spreadeth sharp
   pointed things upon the mire.   31 He maketh the deep to boil like a
   pot: he maketh the sea like a pot of ointment.   32 He maketh a path to
   shine after him; one would think the deep to be hoary.   33 Upon earth
   there is not his like, who is made without fear.   34 He beholdeth all
   high things: he is a king over all the children of pride.

   God, having in the foregoing verses shown Job how unable he was to deal
   with the leviathan, here sets forth his own power in that massy mighty
   creature. Here is,

   I. God's sovereign dominion and independency laid down, v. 11. 1. That
   he is indebted to none of his creatures. If any pretend he is indebted
   to them, let them make their demand and prove their debt, and they
   shall receive it in full and not by composition: "Who has prevented
   me?" that is, "who has laid any obligations upon me by any services he
   has done me? Who can pretend to be before-hand with me? If any were, I
   would not long be behind-hand with them; I would soon repay them." The
   apostle quotes this for the silencing of all flesh in God's presence,
   Rom. xi. 35. Who hath first given to him, and it shall be recompensed
   to him again? As God does not inflict upon us the evils we have
   deserved, so he does bestow upon us the favours we have not deserved.
   2. That he is the rightful Lord and owner of all the creatures:
   "Whatsoever is under the whole heaven, animate or inanimate, is mine
   (and particularly this leviathan), at my command and disposal, what I
   have an incontestable property in and dominion over." All is his; we
   are his, all we have and do; and therefore we cannot make God our
   debtor; but of thy own, Lord, have we given thee. All is his, and
   therefore, if he were indebted to any, he has wherewithal to repay
   them; the debt is in good hands. All is his, and therefore he needs not
   our services, nor can he be benefited by them. If I were hungry I would
   not tell thee, for the world is mine and the fulness thereof, Ps. l.
   12.

   II. The proof and illustration of it, from the wonderful structure of
   the leviathan, v. 12.

   1. The parts of his body, the power he exerts, especially when he is
   set upon, and the comely proportion of the whole of him, are what God
   will not conceal, and therefore what we must observe and acknowledge
   the power of God in. Though he is a creature of monstrous bulk, yet
   there is in him a comely proportion. In our eye beauty lies in that
   which is small (inest sua gratia parvis--little things have a
   gracefulness all their own) because we ourselves are so; but in God's
   eye even the leviathan is comely; and, if he pronounce even the whale,
   even the crocodile, so, it is not for us to say of any of the works of
   his hands that they are ugly or ill-favoured; it is enough to say so,
   as we have cause, of our own works. God here goes about to give us an
   anatomical view (as it were) of the leviathan; for his works appear
   most beautiful and excellent, and his wisdom and power appear most in
   them, when they are taken in pieces and viewed in their several parts
   and proportions. (1.) The leviathan, even prima facie--at first sight,
   appears formidable and inaccessible, v. 13, 14. Who dares come so near
   him while he is alive as to discover or take a distinct view of the
   face of the garment, the skin with which he is clothed as with a
   garment, so near him as to bridle him like a horse and so lead him
   away, so near him as to be within reach of his jaws, which are like a
   double bridle? Who will venture to look into his mouth, as we do into a
   horse's mouth? He that opens the doors of his face will see his teeth
   terrible round about, strong and sharp, and fitted to devour; it would
   make a man tremble to think of having a leg or an arm between them.
   (2.) His scales are his beauty and strength, and therefore his pride,
   v. 15-17. The crocodile is indeed remarkable for his scales; if we
   understand it of the whale, we must understand by these shields (for so
   the word is) the several coats of his skin; or there might be whales in
   that country with scales. That which is remarkable concerning the
   scales is that they stick so close together, by which he is not only
   kept warm, for no air can pierce him, but kept safe, for no sword can
   pierce him through those scales. Fishes, that live in the water, are
   fortified accordingly by the wisdom of Providence, which gives clothes
   as it gives cold. (3.) He scatters terror with his very breath and
   looks; if he sneeze or spout up water, it is like a light shining,
   either with the froth or the light of the sun shining through it, v.
   18. The eyes of the whale are reported to shine in the night-time like
   a flame, or, as here, like the eye-lids of the morning; the same they
   say of the crocodile. The breath of this creature is so hot and fiery,
   from the great natural heat within, that burning lamps and sparks of
   fire, smoke and a flame, are said to go out of his mouth, even such as
   one would think sufficient to set coals on fire, v. 19-21. Probably
   these hyperbolical expressions are used concerning the leviathan to
   intimate the terror of the wrath of God, for that is it which all this
   is designed to convince us of. Fire out of his mouth devours, Ps.
   xviii. 7, 8. The breath of the Almighty, like a stream of brimstone,
   kindles Tophet, and will for ever keep it burning, Isa. xxx. 33. The
   wicked one shall be consumed with the breath of his mouth, 2 Thess. ii.
   8. (4.) He is of invincible strength and most terrible fierceness, so
   that he frightens all that come in his way, but is not himself
   frightened by any. Take a view of his neck, and there remains strength,
   v. 22. His head and his body are well set together. Sorrow rejoices (or
   rides in triumph) before him, for he makes terrible work wherever he
   comes. Or, Those storms which are the sorrow of others are his joys;
   what is tossing to others is dancing to him. His flesh is well knit, v.
   23. The flakes of it are joined so closely together, and are so firm,
   that it is hard to pierce it; he is as if he were all bone. His flesh
   is of brass, which Job had complained his was not, ch. vi. 12. His
   heart is as firm as a stone, v. 24. He has spirit equal to his bodily
   strength, and, though he is bulky, he is sprightly, and not unwieldy.
   As his flesh and skin cannot be pierced, so his courage cannot be
   daunted; but, on the contrary, he daunts all he meets and puts them
   into a consternation (v. 25): When he raises up himself like a moving
   mountain in the great waters even the mighty are afraid lest he should
   overturn their ships or do them some other mischief. By reason of the
   breakings he makes in the water, which threaten death, they purify
   themselves, confess their sins, betake themselves to their prayers, and
   get ready for death. We read (ch. iii. 8) of those who, when they raise
   up a leviathan, are in such a fright that they curse the day. It was a
   fear which, it seems, used to drive some to their curses and others to
   their prayers; for, as now, so then there were seafaring men of
   different characters and on whom the terrors of the sea have contrary
   effects; but all agree there is a great fright among them when the
   leviathan raises up himself. (5.) All the instruments of slaughter that
   are used against him do him no hurt and therefore are not error to him,
   v. 26-29. The sword and the spear, which wound nigh at hand, are
   nothing to him; the darts, arrows, and sling-stones, which wound at a
   distance, do him no damage; nature has so well armed him cap-a-pie--at
   all points, against them all. The defensive weapons which men use when
   they engage with the leviathan, as the habergeon, or breast-plate,
   often serve men no more than their offensive weapons; iron and brass
   are to him as straw and rotten wood, and he laughs at them. It is the
   picture of a hard-hearted sinner, that despises the terrors of the
   Almighty and laughs at all the threatenings of his word. The leviathan
   so little dreads the weapons that are used against him that, to show
   how hardy he is, he chooses to lie on the sharp stones, the
   sharp-pointed things (v. 30), and lies as easy there as if he lay on
   the soft mire. Those that would endure hardness must inure themselves
   to it. (6.) His very motion in the water troubles it and puts it into a
   ferment, v. 31, 32. When he rolls, and tosses, and makes a stir in the
   water, or is in pursuit of his prey, he makes the deep to boil like a
   pot, he raises a great froth and foam upon the water, such as is upon a
   boiling pot, especially a pot of boiling ointment; and he makes a path
   to shine after him, which even a ship in the midst of the sea does not,
   Prov. xxx. 19. One may trace the leviathan under water by the bubbles
   on the surface; and yet who can take that advantage against him in
   pursuing him? Men track hares in the snow and kill them, but he that
   tracks the leviathan dares not come near him.

   2. Having given this particular account of his parts, and his power,
   and his comely proportion, he concludes with four things in general
   concerning this animal:-- (1.) That he is a non-such among the inferior
   creatures: Upon earth there is not his like, v. 33. No creature in this
   world is comparable to him for strength and terror. Or the earth is
   here distinguished from the sea: His dominion is not upon the earth (so
   some), but in the waters. None of all the savage creatures upon earth
   come near him for bulk and strength, and it is well for man that he is
   confined to the waters and there has a watch set upon him (ch. vii. 12)
   by the divine Providence, for, if such a terrible creature were allowed
   to roam and ravage upon this earth, it would be an unsafe and
   uncomfortable habitation for the children of men, for whom it is
   intended. (2.) That he is more bold and daring than any other creature
   whatsoever: He is made without fear. The creatures are as they are
   made; the leviathan has courage in his constitution, nothing can
   frighten him; other creatures, quite contrary, seem as much designed
   for flying as this for fighting. So, among men, some are in their
   natural temper bold, others are timorous. (3.) That he is himself very
   proud; though lodged in the deep, yet he beholds all high things, v.
   34. The rolling waves, the impending rocks, the hovering clouds, and
   the ships under sail with top and top-gallant, this mighty animal
   beholds with contempt, for he does not think they either lessen him or
   threaten him. Those that are great are apt to be scornful. (4.) That he
   is a king over all the children of pride, that is, he is the proudest
   of all proud ones. He has more to be proud of (so Mr. Caryl expounds
   it) than the proudest people in the world have; and so it is a
   mortification to the haughtiness and lofty looks of men. Whatever
   bodily accomplishments men are proud of, and puffed up with, the
   leviathan excels them and is a king over them. Some read it so as to
   understand it of God: He that beholds all high things, even he, is King
   over all the children of pride; he can tame the behemoth (ch. xl. 19)
   and the leviathan, big as they are, and stout-hearted as they are. This
   discourse concerning those two animals was brought in to prove that it
   is God only who can look upon proud men and abase them, bring them low
   and tread them down, and hide them in the dust (ch. xl. 11-13), and so
   it concludes with a quod erat demonstrandum--which was to be
   demonstrated; there is one that beholds all high things, and, wherein
   men deal proudly, is above them; he is King over all the children of
   pride, whether brutal or rational, and can make them all either bend or
   break before him, Isa. ii. 11. The lofty looks of man shall be humbled,
   and the haughtiness of men shall be bowed down, and thus the Lord alone
   shall be exalted.
     __________________________________________________________________

J O B

  CHAP. XLII.

   Solomon says, "Better is the end of a thing than the beginning
   thereof," Eccl. vii. 8. It was so here in the story of Job; at the
   evening-time it was light. Three things we have met with in this book
   which, I confess , have troubled me very much; but we find all the
   three grievances redressed, thoroughly redressed, in this chapter,
   everything set to-rights. I. It has been a great trouble to us to see
   such a holy man as Job was so fretful, and peevish, and uneasy to
   himself, and especially to hear him quarrel with God and speak
   indecently to him; but, though he thus fall, he is not utterly cast
   down, for here he recovers his temper, comes to himself and to his
   right mind again by repentance, is sorry for what he has said amiss,
   unsays it, and humbles himself before God, ver. 1-6. II. It has been
   likewise a great trouble to us to see Job and his friends so much at
   variance, not only differing in their opinions, but giving one another
   a great many hard words, and passing severe censures one upon another,
   though they were all very wise and good men; but here we have this
   grievance redressed likewise, the differences between them happily
   adjusted, the quarrel taken up, all the peevish reflections they had
   cast upon one another forgiven and forgotten, and all joining in
   sacrifices and prayers, mutually accepted of God, ver. 7-9. III. It has
   troubled us to see a man of such eminent piety and usefulness as Job
   was so grievously afflicted, so pained, so sick, so poor, so
   reproached, so slighted, and made the very centre of all the calamities
   of human life; but here we have this grievance redressed too, Job
   healed of all his ailments, more honoured and beloved than ever,
   enriched with an estate double to what he had before, surrounded with
   all the comforts of life, and as great an instance of prosperity as
   ever he had been of affliction and patience, ver. 10-17. All this is
   written for our learning, that we, under these and the like
   discouragements that we meet with, through patience and comfort of this
   scripture may have hope.

Job's Humble Confession. (b. c. 1520.)

   1 Then Job answered the Lord, and said,   2 I know that thou canst do
   every thing, and that no thought can be withholden from thee.   3 Who
   is he that hideth counsel without knowledge? therefore have I uttered
   that I understood not; things too wonderful for me, which I knew not.
   4 Hear, I beseech thee, and I will speak: I will demand of thee, and
   declare thou unto me.   5 I have heard of thee by the hearing of the
   ear: but now mine eye seeth thee.   6 Wherefore I abhor myself, and
   repent in dust and ashes.

   The words of Job justifying himself were ended, ch. xxxi. 40. After
   that he said no more to that purport. The words of Job judging and
   condemning himself began, ch. xl. 4, 5. Here he goes on with words to
   the same purport. Though his patience had not its perfect work, his
   repentance for his impatience had. He is here thoroughly humbled for
   his folly and unadvised speaking, and it was forgiven him. Good men
   will see and own their faults at last, though it may be some difficulty
   to bring them to do this. Then, when God had said all that to him
   concerning his own greatness and power appearing in the creatures, then
   Job answered the Lord (v. 1), not by way of contradiction (he had
   promised not so to answer again, ch. xl. 5), but by way of submission;
   and thus we must all answer the calls of God.

   I. He subscribes to the truth of God's unlimited power, knowledge, and
   dominion, to prove which was the scope of God's discourse out of the
   whirlwind, v. 2. Corrupt passions and practices arise either from some
   corrupt principles or from the neglect and disbelief of the principles
   of truth; and therefore true repentance begins in the acknowledgement
   of the truth, 2 Tim. ii. 25. Job here owns his judgment convinced of
   the greatness, glory, and perfection of God, from which would follow
   the conviction of his conscience concerning his own folly in speaking
   irreverently to him. 1. He owns that God can do every thing. What can
   be too hard for him that made behemoth and leviathan, and manages both
   as he pleases? He knew this before, and had himself discoursed very
   well upon the subject, but now he knew it with application. God had
   spoken it once, and then he heard it twice, that power belongs to God;
   and therefore it is the greatest madness and presumption imaginable to
   contend with him. "Thou canst do every thing, and therefore canst raise
   me out of this low condition, which I have so often foolishly despaired
   of as impossible: I now believe thou art able to do this." 2. That no
   thought can be withholden from him, that is, (1.) There is no thought
   of ours that he can be hindered from the knowledge of. Not a fretful,
   discontented, unbelieving thought is in our minds at any time but God
   is a witness to it. It is in vain to contest with him; for we cannot
   hide our counsels and projects from him, and, if he discover them, he
   can defeat them. (2.) There is no thought of his that he can be
   hindered from the execution of. Whatever the Lord pleased, that did he.
   Job had said this passionately, complaining of it (ch. xxiii. 13), What
   his soul desireth even that he doeth; now he says, with pleasure and
   satisfaction, that God's counsels shall stand. If God's thoughts
   concerning us be thoughts of good, to give us an unexpected end, he
   cannot be withheld from accomplishing his gracious purposes, whatever
   difficulties may seem to lie in the way.

   II. He owns himself to be guilty of that which God had charged him with
   in the beginning of his discourse, v. 3. "Lord, the first word thou
   saidst was, Who is this that darkens counsel by words without
   knowledge? There needed no more; that word convinced me. I own I am the
   man that has been so foolish. That word reached my conscience, and set
   my sin in order before me. It is too plain to be denied, too bad to be
   excused. I have hidden counsel without knowledge. I have ignorantly
   overlooked the counsels and designs of God in afflicting me, and
   therefore have quarrelled with God, and insisted too much upon my own
   justification: Therefore I uttered that which I understood not," that
   is, "I have passed a judgment upon the dispensations of Providence,
   though I was utterly a stranger to the reasons of them." Here, 1. He
   owns himself ignorant of the divine counsels; and so we are all. God's
   judgments are a great deep, which we cannot fathom, much less find out
   the springs of. We see what God does, but we neither know why he does
   it, what he is aiming at, nor what he will bring it to. These are
   things too wonderful for us, out of our sight to discover, out of our
   reach to alter, and out of our jurisdiction to judge of. They are
   things which we know not; it is quite above our capacity to pass a
   verdict upon them. The reason why we quarrel with Providence is because
   we do not understand it; and we must be content to be in the dark about
   it, until the mystery of God shall be finished. 2. He owns himself
   imprudent and presumptuous in undertaking to discourse of that which he
   did not understand and to arraign that which he could not judge of. He
   that answereth a matter before he heareth it, it is folly and shame to
   him. We wrong ourselves, as well as the cause which we undertake to
   determine, while we are no competent judges of it.

   III. He will not answer, but he will make supplication to his Judge, as
   he had said, ch. ix. 15. "Hear, I beseech thee, and I will speak (v.
   4), not speak either as plaintiff or defendant (ch. xiii. 22), but as a
   humble petitioner, not as one that will undertake to teach and
   prescribe, but as one that desires to learn and is willing to be
   prescribed to. Lord, put no more hard questions to me, for I am not
   able to answer thee one of a thousand of those which thou hast put; but
   give me leave to ask instruction from thee, and do not deny it me, do
   not upbraid me with my folly and self-sufficiency," Jam. i. 5. Now he
   is brought to the prayer Elihu taught him, That which I see not teach
   thou me.

   IV. He puts himself into the posture of a penitent, and therein goes
   upon a right principle. In true repentance there must be not only
   conviction of sin, but contrition and godly sorrow for it, sorrow
   according to God, 2 Cor. vii. 9. Such was Job's sorrow for his sins.

   1. Job had an eye to God in his repentance, thought highly of him, and
   went upon that as the principle of it (v. 5): "I have heard of thee by
   the hearing of the ear many a time from my teachers when I was young,
   from my friends now of late. I have known something of thy greatness,
   and power, and sovereign dominion; and yet was not brought, by what I
   heard, to submit myself to thee as I ought. The notions I had of these
   things served me only to talk of, and had not a due influence upon my
   mind. But now thou hast by immediate revelation discovered thyself to
   me in thy glorious majesty; now my eyes see thee; now I feel the power
   of those truths which before I had only the notion of, and therefore
   now I repent, and unsay what I have foolishly said." Note, (1.) It is a
   great mercy to have a good education, and to know the things of God by
   the instructions of his word and ministers. Faith comes by hearing, and
   then it is most likely to come when we hear attentively and with the
   hearing of the ear. (2.) When the understanding is enlightened by the
   Spirit of grace our knowledge of divine things as far exceeds what we
   had before as that by ocular demonstration exceeds that by report and
   common fame. By the teachings of men God reveals his Son to us; but by
   the teachings of his Spirit he reveals his Son in us (Gal. i. 16), and
   so changes us into the same image, 2 Cor. iii. 18. (3.) God is pleased
   sometimes to manifest himself most fully to his people by the rebukes
   of his word and providence. "Now that I have been afflicted, now that I
   have been told of my faults, now my eye sees thee." The rod and reproof
   give wisdom. Blessed is the man whom thou chastenest and teachest.

   2. Job had an eye to himself in his repentance, thought hardly of
   himself, and thereby expressed his sorrow for his sins (v. 6):
   Wherefore I abhor myself, and repent in dust and ashes. Observe, (1.)
   It concerns us to be deeply humbled for the sins we are convinced of,
   and not to rest in a slight superficial displeasure against ourselves
   for them. Even good people, that have no gross enormities to repent of,
   must be greatly afflicted in soul for the workings and breakings out of
   pride, passion, peevishness, and discontent, and all their hasty
   unadvised speeches; for these we must be pricked to the heart and be in
   bitterness. Till the enemy be effectually humbled, the peace will be
   insecure. (2.) Outward expressions of godly sorrow well become
   penitents; Job repented in dust and ashes. These, without an inward
   change, do but mock God; but, where they come from sincere contrition
   of soul, the sinner by them gives glory to God, takes shame to himself,
   and may be instrumental to bring others to repentance. Job's
   afflictions had brought him to the ashes (ch. ii. 8, he sat down among
   the ashes), but now his sins brought him thither. True penitents mourn
   for their sins as heartily as ever they did for any outward
   afflictions, and are in bitterness as for an only son of a first-born,
   for they are brought to see more evils in their sins than in their
   troubles. (3.) Self-loathing is evermore the companion of true
   repentance. Ezek. vi. 9, They shall loathe themselves for the evils
   which they have committed. We must not only be angry at ourselves for
   the wrong and damage we have by sin done to our own souls, but must
   abhor ourselves, as having by sin made ourselves odious to the pure and
   holy God, who cannot endure to look upon iniquity. If sin be truly an
   abomination to us, sin in ourselves will especially be so; the nearer
   it is to us the more loathsome it will be. (4.) The more we see of the
   glory and majesty of God, and the more we see of the vileness and
   odiousness of sin and of ourselves because of sin, the more we shall
   abase and abhor ourselves for it. "Now my eye sees what a God he is
   whom I have offended, the brightness of that majesty which by wilful
   sin I have spit in the face of, the tenderness of that mercy which I
   have spurned at the bowels of; now I see what a just and holy God he is
   whose wrath I have incurred; wherefore I abhor myself. Woe is me, for I
   am undone," Isa. vi. 5. God had challenged Job to look upon proud men
   and abase them. "I cannot," says Job, "pretend to do it; I have enough
   to do to get my own proud heart humbled, to abase that and bring that
   low." Let us leave it to God to govern the world, and make it our care,
   in the strength of his grace, to govern ourselves and our own hearts
   well.

God's Vindication of Job. (b. c. 1520.)

   7 And it was so, that after the Lord had spoken these words unto Job,
   the Lord said to Eliphaz the Temanite, My wrath is kindled against
   thee, and against thy two friends: for ye have not spoken of me the
   thing that is right, as my servant Job hath.   8 Therefore take unto
   you now seven bullocks and seven rams, and go to my servant Job, and
   offer up for yourselves a burnt offering; and my servant Job shall pray
   for you: for him will I accept: lest I deal with you after your folly,
   in that ye have not spoken of me the thing which is right, like my
   servant Job.   9 So Eliphaz the Temanite and Bildad the Shuhite and
   Zophar the Naamathite went, and did according as the Lord commanded
   them: the Lord also accepted Job.

   Job, in his discourses, had complained very much of the censures of his
   friends and their hard usage of him, and had appealed to God as Judge
   between him and them, and thought it hard that judgment was not
   immediately given upon the appeal. While God was catechising Job out of
   the whirlwind one would have thought that he only was in the wrong, and
   that the cause would certainly go against him; but here, to our great
   surprise, we find it quite otherwise, and the definitive sentence given
   in Job's favour. Wherefore judge nothing before the time. Those who are
   truly righteous before God may have their righteousness clouded and
   eclipsed by great and uncommon afflictions, by the severe censures of
   men, by their own frailties and foolish passions, by the sharp reproofs
   of the word and conscience, and the deep humiliation of their own
   spirits under the sense of God's terrors; and yet, in due time, these
   clouds shall all blow over, and God will bring forth their
   righteousness as the light and their judgment as the noon-day, Ps.
   xxxvii. 6. He cleared Job's righteousness here, because he, like an
   honest man, held it fast and would not let it go. We have here,

   I. Judgment given against Job's three friends, upon the controversy
   between them and Job. Elihu is not censured here, for he distinguished
   himself from the rest in the management of the dispute, and acted, not
   as a party, but as a moderator; and moderation will have its praise
   with God, whether it have with men or no. In the judgment here given
   Job is magnified and his three friends are mortified. While we were
   examining the discourses on both sides we could not discern, and
   therefore durst not determine, who was in the right; something of truth
   we thought they both had on their side, but we could not cleave the
   hair between them; nor would we, for all the world, have had to give
   the decisive sentence upon the case, lest we should have determined
   wrong. But it is well that the judgment is the Lord's, and we are sure
   that his judgment is according to truth; to it we will refer ourselves,
   and by it we will abide. Now, in the judgment here given,

   1. Job is greatly magnified and comes off with honour. He was but one
   against three, a beggar now against three princes, and yet, having God
   on his side, he needed not fear the result, though thousands set
   themselves against him. Observe here, (1.) When God appeared for him:
   After the Lord had spoken these words unto Job, v. 7. After he had
   convinced and humbled him, and brought him to repentance for what he
   had said amiss, then he owned him in what he had said well, comforted
   him, and put honour upon him; not till then: for we are not ready for
   God's approbation till we judge and condemn ourselves; but then he thus
   pleaded his cause, for he that has torn will heal us, he that has
   smitten will bind us. The Comforter shall convince, John xvi. 8. See in
   what method we are to expect divine acceptance; we must first be
   humbled under divine rebukes. After God, by speaking these words, had
   caused grief, he returned and had compassion, according to the
   multitude of his mercies; for he will not contend for ever, but will
   debate in measure, and stay his rough wind in the day of his east wind.
   Now that Job had humbled himself God exalted him. True penitents shall
   find favour with God, and what they have said and done amiss shall no
   more be mentioned against them. Then God is well pleased with us when
   we are brought to abhor ourselves. (2.) How he appeared for him. It is
   taken for granted that all his offences are forgiven; for if he be
   dignified, as we find he is here, no doubt he is justified. Job had
   sometimes intimated, with great assurance, that God would clear him at
   last, and he was not made ashamed of the hope. [1.] God calls him again
   and again his servant Job, four times in two verses, and he seems to
   take a pleasure in calling him so, as before his troubles (ch. i. 8),
   "Hast thou considered my servant Job? Though he is poor and despised,
   he is my servant notwithstanding, and as dear to me as when he was in
   prosperity. Though he has his faults, and has appeared to be a man
   subject to like passions as others, though he has contended with me,
   has gone about to disannul my judgment, and has darkened counsel by
   words without knowledge, yet he sees his error and retracts it, and
   therefore he is my servant Job still." If we still hold fast the
   integrity and fidelity of servants to God, as Job did, though we may
   for a time be deprived of the credit and comfort of the relation, we
   shall be restored to it at last, as he was. The devil had undertaken to
   prove Job a hypocrite, and his three friends had condemned him as a
   wicked man; but God will acknowledge those whom he accepts, and will
   not suffer them to be run down by the malice of hell or earth. If God
   says, Well done, good and faithful servant, it is of little consequence
   who says otherwise. [2.] He owns that he had spoken of him the thing
   that was right, beyond what his antagonists had done. He had given a
   much better and truer account of the divine Providence than they had
   done. They had wronged God by making prosperity a mark of the true
   church and affliction a certain indication of God's wrath; but Job had
   done him right by maintaining that God's love and hatred are to be
   judged of by what is in men, not by what is before them, Eccl. ix. 1.
   Observe, First, Those do the most justice to God and his providence who
   have an eye to the rewards and punishments of another world more than
   to those of this, and with the prospect of those solve the difficulties
   of the present administration. Job had referred things to the future
   judgment, and the future state, more than his friends had done, and
   therefore he spoke of God that which was right, better than his friends
   had done. Secondly, Though Job had spoken some things amiss, even
   concerning God, whom he made too bold with, yet he is commended for
   what he spoke that was right. We must not only not reject that which is
   true and good, but must not deny it its due praise, though there appear
   in it a mixture of human frailty and infirmity. Thirdly, Job was in the
   right, and his friends were in the wrong, and yet he was in pain and
   they were at ease--a plain evidence that we cannot judge of men and
   their sentiments by looking in their faces or purses. He only can do it
   infallibly who sees men's hearts. [3.] He will pass his word for Job
   that, notwithstanding all the wrong his friends had done him, he is so
   good a man, and of such a humble, tender, forgiving spirit, that he
   will very readily pray for them, and use his interest in heaven on
   their behalf: "My servant Job will pray for you. I know he will. I have
   pardoned him, and he has the comfort of pardon, and therefore he will
   pardon you." [4.] He appoints him to be the priest of this
   congregation, and promises to accept him and his mediation for his
   friends. "Take your sacrifices to my servant Job, for him will I
   accept." Those whom God washes from their sins he makes to himself
   kings and priests. True penitents shall not only find favour as
   petitioners for themselves, but be accepted as intercessors for others
   also. It was a great honour that God hereby put upon Job, in appointing
   him to offer sacrifice for his friends, as formerly he used to do for
   his own children, ch. i. 5. And a happy presage it was of his
   restoration to his prosperity again, and indeed a good step towards it,
   that he was thus restored to the priesthood. Thus he became a type of
   Christ, through whom alone we and our spiritual sacrifices are
   acceptable to God; see 1 Pet. ii. 5. "Go to my servant Job, to my
   servant Jesus" (from whom for a time he hid his face), "put your
   sacrifices into his hand, make use of him as your Advocate, for him
   will I accept, but, out of him, you must expect to be dealt with
   according to your folly." And, as Job prayed and offered sacrifice for
   those that had grieved and wounded his spirit, so Christ prayed and
   died for his persecutors, and ever lives making intercession for the
   transgressors.

   2. Job's friends are greatly mortified, and come off with disgrace.
   They were good men and belonged to God, and therefore he would not let
   them lie still in their mistake any more than Job, but, having humbled
   him by a discourse out of the whirlwind, he takes another course to
   humble them. Job, who was dearest to him, was first chidden, but the
   rest in their turn. When they heard Job talked to, it is probable, they
   flattered themselves with a conceit that they were in the right and Job
   was in all the fault, but God soon took them to task, and made them
   know the contrary. In most disputes and controversies there is
   something amiss on both sides, either in the merits of the cause or in
   the management, if not in both; and it is fit that both sides should be
   told of it, and made to see their errors. God addresses this to
   Eliphaz, not only as the senior, but as the ringleader in the attack
   made upon Job. Now, (1.) God tells them plainly that they had not
   spoken of him the thing that was right, like Job, that is, they had
   censured and condemned Job upon a false hypothesis, had represented God
   fighting against Job as an enemy when really he was only trying him as
   a friend, and this was not right. Those do not say well of God who
   represent his fatherly chastisements of his own children as judicial
   punishments and who cut them off from his favour upon the account of
   them. Note, It is a dangerous thing to judge uncharitably of the
   spiritual and eternal state of others, for in so doing we may perhaps
   condemn those whom God has accepted, which is a great provocation to
   him; it is offending his little ones, and he takes himself to be
   wronged in all the wrongs that are done to them. (2.) He assures them
   he was angry with them: My wrath is kindled against thee and thy two
   friends. God is very angry with those who despise and reproach their
   brethren, who triumph over them, and judge hardly of them, either for
   their calamities or for their infirmities. Though they were wise and
   good men, yet, when they spoke amiss, God was angry with them and let
   them know that he was. (3.) He requires from them a sacrifice, to make
   atonement for what they had said amiss. They must bring each of them
   seven bullocks, and each of them seven rams, to be offered up to God
   for a burnt-offering; for it should seem that, before the law of Moses,
   all sacrifices, even those of atonement, were wholly burnt, and
   therefore were so called. They thought they had spoken wonderfully
   well, and that God was beholden to them for pleading his cause and owed
   them a good reward for it; but they are told that, on the contrary, he
   is displeased with them, requires from them a sacrifice, and threatens
   that, otherwise, he will deal with them after their folly. God is often
   angry at that in us which we are ourselves proud of and sees much amiss
   in that which we think was done well. (4.) He orders them to go to Job,
   and beg of him to offer their sacrifices, and pray for them, otherwise
   they should not be accepted. By this God designed, [1.] To humble them
   and lay them low. They thought that they only were the favourites of
   Heaven, and that Job had no interest there; but God gives them to
   understand that he had a better interest there than they had, and stood
   fairer for God's acceptance than they did. The day may come when those
   who despise and censure God's people will court their favour, and be
   made to know that God has loved them, Rev. iii. 9. The foolish virgins
   will beg oil of the wise. [2.] To oblige them to make their peace with
   Job, as the condition of their making their peace with God. If thy
   brother has aught against thee (as Job had a great deal against them),
   first be reconciled to thy brother and then come and offer thy gift.
   Satisfaction must first be made for wrong done, according as the nature
   of the thing requires, before we can hope to obtain from God the
   forgiveness of sin. See how thoroughly God espoused the cause of his
   servant Job and engaged in it. God will not be reconciled to those that
   have offended Job till they have first begged his pardon and he be
   reconciled to them. Job and his friends had differed in their opinion
   about many things, and had been too keen in their reflections one upon
   another, but now they were to be made friends; in order to that, they
   are not to argue the matter over again and try to give it a new turn
   (that might be endless), but they must agree in a sacrifice and a
   prayer, and that must reconcile them: they must unite in affection and
   devotion when they could not concur in the same sentiments. Those who
   differ in judgments about minor things are yet one in Christ the great
   sacrifice, and meet at the same throne of grace, and therefore ought to
   love and bear with one another. Once more, observe, When God was angry
   with Job's friends, he did himself put them in a way to make their
   peace with him. Our quarrels with God always begin on our part, but the
   reconciliation begins on his.

   II. The acquiescence of Job's friends in this judgment given, v. 9.
   They were good men, and, as soon as they understood what the mind of
   the Lord was, they did as he commanded them, and that speedily and
   without gainsaying, though it was against the grain to flesh and blood
   to court him thus whom they had condemned. Note, Those who would be
   reconciled to God must carefully use the prescribed means and methods
   of reconciliation. Peace with God is to be had only in his own way and
   upon his own terms, and they will never seem hard to those who know how
   to value the privilege, but they will be glad of it upon any terms,
   though ever so humbling. Job's friends had all joined in accusing Job,
   and now they join in begging his pardon. Those that have sinned
   together should repent together. Those that appeal to God, as both Job
   and his friends had often done, must resolve to stand by his award,
   whether pleasing or unpleasing to their own mind. And those that
   conscientiously observe God's commands need not doubt of his favour:
   The Lord also accepted Job, and his friends in answer to his prayer. It
   is not said, He accepted them (though that is implied), but, He
   accepted Job for them; so he has made us accepted in the beloved, Eph.
   i. 6; Matt. iii. 17. Job did not insult over his friends upon the
   testimony God had given concerning him, and the submission they were
   obliged to make to him; but, God being graciously reconciled to him, he
   was easily reconciled to them, and then God accepted him. This is that
   which we should aim at in all our prayers and services, to be accepted
   of the Lord; this must be the summit of our ambition, not to have
   praise of men, but to please God.

Job's Renewed Prosperity; The Death of Job. (b. c. 1520.)

   10 And the Lord turned the captivity of Job, when he prayed for his
   friends: also the Lord gave Job twice as much as he had before.   11
   Then came there unto him all his brethren, and all his sisters, and all
   they that had been of his acquaintance before, and did eat bread with
   him in his house: and they bemoaned him, and comforted him over all the
   evil that the Lord had brought upon him: every man also gave him a
   piece of money, and every one an earring of gold.   12 So the Lord
   blessed the latter end of Job more than his beginning: for he had
   fourteen thousand sheep, and six thousand camels, and a thousand yoke
   of oxen, and a thousand she asses.   13 He had also seven sons and
   three daughters.   14 And he called the name of the first, Jemima; and
   the name of the second, Kezia; and the name of the third,
   Keren-happuch.   15 And in all the land were no women found so fair as
   the daughters of Job: and their father gave them inheritance among
   their brethren.   16 After this lived Job a hundred and forty years,
   and saw his sons, and his sons' sons, even four generations.   17 So
   Job died, being old and full of days.

   You have heard of the patience of Job (says the apostle, Jam. v. 11)
   and have seen the end of the Lord, that is, what end the Lord, at
   length, put to his troubles. In the beginning of this book we had Job's
   patience under his troubles, for an example; here, in the close, for
   our encouragement to follow that example, we have the happy issue of
   his troubles and the prosperous condition to which he was restored
   after them, which confirms us in counting those happy which endure.
   Perhaps, too, the extraordinary prosperity which Job was crowned with
   after his afflictions was intended to be to us Christians a type and
   figure of the glory and happiness of heaven, which the afflictions of
   this present time are working for us, and in which they will issue at
   last; this will be more than double to all the delights and
   satisfactions we now enjoy, as Job's after-prosperity was to his
   former, though then he was the greatest of all the men of the east. He
   that rightly endures temptation, when he is tried, shall receive a
   crown of life (Jam. i. 12), as Job, when he was tried, received all the
   wealth, and honour, and comfort, which here we have an account of.

   I. God returned in ways of mercy to him; and his thoughts concerning
   him were thoughts of good and not of evil, to give the expected (nay,
   the unexpected) end, Jer. xxix. 11. His troubles began in Satan's
   malice, which God restrained; his restoration began in God's mercy,
   which Satan could not oppose. Job's sorest complaint, and indeed the
   sorrowful accent of all his complaints, on which he laid the greatest
   emphasis, was that God appeared against him. But now God plainly
   appeared for him, and watched over him to build and to plant, like as
   he had (at least in his apprehension) watched over him to pluck up and
   to throw down, Jer. xxxi. 28. This put a new face upon his affairs
   immediately, and every thing now looked as pleasing and promising as
   before it had looked gloomy and frightful. 1. God turned his captivity,
   that is, he redressed his grievances and took away all the causes of
   his complaints; he loosed him from the bond with which Satan had now,
   for a great while, bound him, and delivered him out of those cruel
   hands into which he had delivered him. We may suppose that now all his
   bodily pains and distempers were healed so suddenly and so thoroughly
   that the cure was next to miraculous: His flesh became fresher than a
   child's, and he returned to the days of his youth; and, what was more,
   he felt a very great alteration in his mind; it was calm and easy, and
   the tumult was all over, his disquieting thoughts had all vanished, his
   fears were silenced, and the consolations of God were now as much the
   delight of his soul as his terrors had been its burden. The tide thus
   turned, his troubles began to ebb as fast as they had flowed, just then
   when he was praying for his friends, praying over his sacrifice which
   he offered for them. Mercy did not return when he was disputing with
   his friends, no, not though he had right on his side, but when he was
   praying for them; for God is better served and pleased with our warm
   devotions than with our warm disputations. When Job completed his
   repentance by this instance of his forgiving men their trespasses, then
   God completed his remission by turning his captivity. Note, We are
   really doing our business when we are praying for our friends, if we
   pray in a right manner, for in those prayers there is not only faith,
   but love. Christ has taught us to pray with and for others in teaching
   us to say, Our Father; and, in seeking mercy for others, we may find
   mercy ourselves. Our Lord Jesus has his exaltation and dominion there,
   where he ever lives making intercession. Some, by the turning of Job's
   captivity, understand the restitution which the Sabeans and Chaldeans
   made of the cattle which they had taken from him, God wonderfully
   inclining them to do it; and with these he began the world again.
   Probably it was so; those spoilers had swallowed down his riches, but
   they were forced to vomit them up again, ch. xx. 15. But I rather
   understand this more generally of the turn now given. 2. God doubled
   his possessions: Also the Lord gave Job twice as much as he had before.
   It is probable that he did at first, in some way or other, intimate to
   him that it was his gracious purpose, by degrees, in due time to bring
   him to such a height of prosperity that he should have twice as much as
   ever he had, for the encouraging of his hope and the quickening of his
   industry, and that it might appear that this wonderful increase was a
   special token of God's favour. And it may be considered as intended,
   (1.) To balance his losses. He suffered for the glory of God, and
   therefore God made it up to him with advantage, and allowed him more
   than interest upon interest. God will take care that none shall lose by
   him. (2.) To recompense his patience and his confidence in God, which
   (notwithstanding the workings of corruption) he did not cast away, but
   still held fast, and that is it which has a great recompence of reward,
   Heb. x. 35. Job's friends had often put their severe censure of Job
   upon this issue, If thou wert pure and upright, surely now he would
   awake for thee, ch. viii. 6. But he does not awake for thee; therefore
   thou art not upright. "Well," says God, "though your argument be not
   conclusive, I will even by that demonstrate the integrity of my servant
   Job; his latter end shall greatly increase, and by that it shall
   appear, since you will have it so, that it was not for any injustice in
   his hands that he suffered the loss of all things." Now it appeared
   that Job had reason to bless God for taking away (as he did, ch. i.
   21), since it made so good a return.

   II. His old acquaintance, neighbours, and relations, were very kind to
   him, v. 11. They had been estranged from him, and this was not the
   least of the grievances of his afflicted state; he bitterly complained
   of their unkindness, ch. xix. 13, &c. But now they visited him with all
   possible expressions of affection and respect. 1. They put honour upon
   him, in coming to dine with him as formerly, but (we may suppose)
   privately bringing their entertainment along with them, so that he had
   the reputation of feasting them without the expense. 2. They
   sympathized with him, and showed a tender concern for him, such as
   becomes brethren. They bemoaned him when they talked over all the
   calamities of his afflicted state, and comforted him when they took
   notice of God's gracious returns to him. They wept for his griefs, and
   rejoiced in his joys, and proved not such miserable comforters as his
   three friends, that, at first, were so forward and officious to attend
   him. These were not such great men nor such learned and eloquent men as
   those, but they proved much more skilful and kind in comforting Job.
   God sometimes chooses the foolish and weak things of the world, as for
   conviction, so for comfort. 3. They made a collection among them for
   the repair of his losses and the setting of him up again. They did not
   think it enough to say, Be warmed, Be filled, but gave him such things
   as would be of use to him, Jam. ii. 16. Every one gave him a piece of
   money (some more, it is likely, and some less, according to their
   ability) and every one an ear-ring of gold (an ornament much used by
   the children of the east), which would be as good as money to him: this
   was a superfluity which they could well spare, and the rule is, That
   our abundance must be a supply to our brethren's necessity. But why did
   Job's relations now, at length, show this kindness to him? (1.) God put
   it in their hearts to do so; and every creature is that to us which he
   makes it to be. Job had acknowledged God in their estrangement from
   him, for which he now rewarded him in turning them to him again. (2.)
   Perhaps some of them withdrew from him because they thought him a
   hypocrite, but, now that his integrity was made manifest, they returned
   to him and to communion with him again. When God was friendly to him
   they were all willing to be friendly too, Ps. cxix. 74, 79. Others of
   them, it may be, withdrew because he was poor, and sore, and a rueful
   spectacle, but now that he began to recover they were willing to renew
   their acquaintance with him. Swallow-friends, that are gone in winter,
   will return in the spring, though their friendship is of little value.
   (3.) Perhaps the rebuke which God had given to Eliphaz and the other
   two for their unkindness to Job awakened the rest of his friends to
   return to their duty. Reproofs to others we should thus take as
   admonitions and instructions to us. 4. Job prayed for his friends, and
   then they flocked about him, overcome by his kindness, and every one
   desiring an interest in his prayers. The more we pray for our friends
   and relations the more comfort we may expect in them.

   III. His estate strangely increased, by the blessing of God upon the
   little that his friends gave him. He thankfully received their
   courtesy, and did not think it below him to have his estate repaired by
   contributions. He did not, on the one hand, urge his friends to raise
   money for him; he acquits himself from that (ch. vi. 22), Did I say,
   Bring unto me or give me a reward of your substance? Yet what they
   brought he thankfully accepted, and did not upbraid them with their
   former unkindnesses, nor ask them why they did not do this sooner. He
   was neither so covetous and griping as to ask their charity, nor so
   proud and ill-natured as to refuse it when they offered it; and, being
   in so good a temper, God gave him that which was far better than their
   money and ear-rings, and that was his blessing, v. 12. The Lord
   comforted him now according to the days wherein he had afflicted him,
   and blessed his latter end more than his beginning. Observe, 1. The
   blessing of the Lord makes rich; it is he that gives us power to get
   wealth and gives success in honest endeavours. Those therefore that
   would thrive must have an eye to God's blessing, and never go out of
   it, no, not into the warm sun; and those that have thriven must not
   sacrifice to their own net, but acknowledge their obligations to God
   for his blessing. 2. That blessing can make very rich and sometimes
   makes good people so. Those that become rich by getting think they can
   easily make themselves very rich by saving; but, as those that have
   little must depend upon God to make it much, so those that have much
   must depend upon God to make it more and to double it; else you have
   sown much and bring in little, Hag. i. 6. 3. The last days of a good
   man sometimes prove his best days, his last works his best works, his
   last comforts his best comforts; for his path, like that of the
   morning-light, shines more and more to the perfect day. Of a wicked man
   it is said, His last state is worse than his first (Luke xi. 26), but
   of the upright man, His end is peace; and sometimes the nearer it is
   the clearer are the views of it. In respect of outward prosperity God
   is pleased sometimes to make the latter end of a good man's life more
   comfortable than the former part of it has been, and strangely to outdo
   the expectations of his afflicted people, who thought they should never
   live to see better days, that we may not despair even in the depths of
   adversity. We know not what good times we may yet be reserved for in
   our latter end. Non, si male nunc, et olim sic erit--It may yet be well
   with us, though now it is otherwise. Job, in his affliction, had wished
   to be as in months past, as rich as he had been before, and quite
   despaired of that; but God is often better to us than our own fears,
   nay, than our own wishes, for Job's possessions were doubled to him;
   the number of his cattle, his sheep and camels, his oxen and she-asses,
   is just double here to what it was, ch. i. 3. This is a remarkable
   instance of the extent of the divine providence to things that seem
   minute, as this of the exact number of a man's cattle, as also of the
   harmony of providence, and the reference of one event to another; for
   known unto God are all his works, from the beginning to the end. Job's
   other possessions, no doubt, were increased in proportion to his
   cattle, lands, money, servants, &c. So that if, before, he was the
   greatest of all the men of the east, what was he now?

   IV. His family was built up again, and he had great comfort in his
   children, v. 13-15. The last of his afflictions that are recorded (ch.
   i.), and the most grievous, was the death of all his children at once.
   His friends upbraided him with it (ch. viii. 4), but God repaired even
   that breach in process of time, either by the same wife, or, she being
   dead, by another. 1. The number of his children was the same as before,
   seven sons and three daughters. Some give this reason why they were not
   doubled as his cattle were, because his children that were dead were
   not lost, but gone before to a better world; and therefore, if he have
   but the same number of them, they may be reckoned doubled, for he has
   two fleeces of children (as I may say) mahanaim--two hosts, one in
   heaven, the other on earth, and in both he is rich. 2. The names of his
   daughters are here registered (v. 14), because, in the significations
   of them, they seemed designed to perpetuate the remembrance of God's
   great goodness to him in the surprising change of his condition. He
   called the first Jemima--The day (whence perhaps Diana had her name),
   because of the shining forth of his prosperity after a dark night of
   affliction. The next Kezia, a spice of a very fragrant smell, because
   (says bishop Patrick) God had healed his ulcers, the smell of which was
   offensive. The third Keren-happuch (that is Plenty restored, or A horn
   of paint), because (says he) God had wiped away the tears which fouled
   his face, ch. xvi. 16. Concerning these daughters we are here told,
   (1.) That God adorned them with great beauty, no women so fair as the
   daughters of Job, v. 15. In the Old Testament we often find women
   praised for their beauty, as Sarah, Rebekah, and many others; but we
   never find any women in the New Testament whose beauty is in the least
   taken notice of, no, not the virgin Mary herself, because the beauty of
   holiness is that which is brought to a much clearer light by the
   gospel. (2.) That their father (God enabling him to do it) supplied
   them with great fortunes: He gave them inheritance among their
   brethren, and did not turn them off with small portions, as most did.
   It is probable that they had some extraordinary personal merit, which
   Job had an eye to in the extraordinary favour he showed them. Perhaps
   they excelled their brethren in wisdom and piety; and therefore, that
   they might continue in his family, to be a stay and blessing to it, he
   made them co-heirs with their brethren.

   V. His life was long. What age he was when his troubles came we are
   nowhere told, but here we are told he lived 140 years, whence some
   conjecture that he was 70 when he was in his troubles, and that so his
   age was doubled, as his other possessions. 1. He lived to have much of
   the comfort of this life, for he saw his posterity to the fourth
   generation, v. 16. Though his children were not doubled to him, yet in
   his children's children (and those are the crown of old men) they were
   more than doubled. As God appointed to Adam another seed instead of
   that which was slain (Gen. iv. 25), so he did to Job with advantage.
   God has ways to repair the losses and balance the griefs of those who
   are written childless, as Job was when he had buried all his children.
   2. He lived till he was satisfied, for he died full of days, satisfied
   with living in this world, and willing to leave it; not peevishly so,
   as in the days of his affliction, but piously so, and thus, as Eliphaz
   had encouraged him to hope, he came to his grave like a shock of corn
   in his season.
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Psalms
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   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE BOOK OF

P S A L M S.
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   We have now before us one of the choicest and most excellent parts of
   all the Old Testament; nay, so much is there in it of Christ and his
   gospel, as well as of God and his law, that it had been called the
   abstract, or summary, of both Testaments. The History of Israel, which
   we were long upon, let us to camps and council-boards, and there
   entertained and instructed us in the knowledge of God. The book of Job
   brought us into the schools, and treated us with profitable
   disputations concerning God and his providence. But this book brings us
   into the sanctuary, draws us off from converse with men, with the
   politicians, philosophers, or disputers of this world, and directs us
   into communion with God, by solacing and reposing our souls in him,
   lifting up and letting out our hearts towards him. Thus may we be in
   the mount with God; and we understand not our interests if we say not,
   It is good to be here. Let us consider,

   I. The title of this book. It is called, 1. The Psalms; under that
   title it is referred to, Luke xxiv. 44. The Hebrew calls it Tehillim,
   which properly signifies Psalms of praise, because many of them are
   such; but Psalms is a more general word, meaning all metrical
   compositions fitted to be sung, which may as well be historical,
   doctrinal, or supplicatory, as laudatory. Though singing be properly
   the voice of joy, yet the intention of songs is of a much greater
   latitude, to assist the memory, and both to express and to excite all
   the other affections as well as this of joy. The priests had a mournful
   muse as well as joyful ones; and the divine institution of singing
   psalms is thus largely intended; for we are directed not only to praise
   God, but to teach and admonish ourselves and one another in psalms, and
   hymns, and spiritual songs, Col. iii. 16. 2. It is called the Book of
   Psalms; so it is quoted by St. Peter, Acts i. 20. It is a collection of
   psalms, of all the psalms that were divinely inspired, which, though
   composed at several times and upon several occasions, are here put
   together without any reference to or dependence upon one another; thus
   they were preserved from being scattered and lost, and were in so much
   greater readiness for the service of the church. See what a good master
   we serve, and what pleasantness there is in wisdom's ways, when we are
   not only commanded to sing at our work, and have cause enough given us
   to do so, but have words also put in our mouths and songs prepared to
   our hands.

   II. The author of this book. It is, no doubt, derived originally from
   the blessed Spirit. They are spiritual songs, words which the Holy
   Ghost taught. The penman of most of them was David the son of Jesse,
   who is therefore called the sweet psalmist of Israel, 2 Sam. xxiii. 1.
   Some that have not his name in their titles yet are expressly ascribed
   to him elsewhere, as Ps. ii. (Acts iv. 25) and Ps. xcvi. and cv. (1
   Chron. xvi.) One psalm is expressly said to be the prayer of Moses (Ps.
   xc.); and that some of the psalms were penned by Asaph is intimated, 2
   Chron. xxix. 30, where they are said to praise the Lord in the words of
   David and Asaph, who is there called a seer or prophet. Some of the
   psalms seem to have been penned long after, as Ps. cxxxvii., at the
   time of the captivity in Babylon; but the far greater part of them were
   certainly penned by David himself, whose genius lay towards poetry and
   music, and who was raised up, qualified, and animated, for the
   establishing of the ordinance of singing psalms in the church of God,
   as Moses and Aaron were, in their day, for the settling of the
   ordinances of sacrifice; theirs is superseded, but his remains, and
   will to the end of time, when it shall be swallowed up in the songs of
   eternity. Herein David was a type of Christ, who descended from him,
   not from Moses, because he came to take away sacrifice (the family of
   Moses was soon lost and extinct), but to establish and perpetuate joy
   and praise; for of the family of David in Christ there shall be no end.

   III. The scope of it. It is manifestly intended, 1. To assist the
   exercises of natural religion, and to kindle in the souls of men those
   devout affections which we owe to God as our Creator, owner, ruler, and
   benefactor. The book of Job helps to prove our first principles of the
   divine perfections and providence; but this helps to improve them in
   prayers and praises, and professions of desire towards him, dependence
   on him, and an entire devotedness and resignation to him. Other parts
   of scripture show that God is infinitely above man, and his sovereign
   Lord; but this shows us that he may, notwithstanding, be conversed with
   by us sinful worms of the earth; and there are ways in which, if it be
   not our own fault, we may keep up communion with him in all the various
   conditions of human life. 2. To advance the excellencies of revealed
   religion, and in the most pleasing powerful manner to recommend it to
   the world. There is indeed little or nothing of the ceremonial law in
   all the book of Psalms. Though sacrifice and offering were yet to
   continue many ages, yet they are here represented as things which God
   did not desire (Ps. xl. 6, li. 16), as things comparatively little, and
   which in time were to vanish away. But the word and law of God, those
   parts of it which are moral and of perpetual obligation are here all
   along magnified and made honourable, nowhere more. And Christ, the
   crown and centre of revealed religion, the foundation, corner, and
   top-stone, of that blessed building, is here clearly spoken of in type
   and prophecy, his sufferings and the glory that should follow, and the
   kingdom that he should set up in the world, in which God's covenant
   with David, concerning his kingdom, was to have its accomplishment.
   What a high value does this book put upon the word of God, his statutes
   and judgments, his covenant and the great and precious promises of it;
   and how does it recommend them to us as our guide and stay, and our
   heritage for ever!

   IV. The use of it. All scripture, being given by inspiration of God, is
   profitable to convey divine light into our understandings; but this
   book is of singular use with that to convey divine life and power, and
   a holy warmth, into our affections. There is no one book of scripture
   that is more helpful to the devotions of the saints than this, and it
   has been so in all ages of the church, ever since it was written and
   the several parts of it were delivered to the chief musician for the
   service of the church. 1. It is of use to be sung. Further than David's
   psalms we may go, but we need not, for hymns and spiritual songs. What
   the rules of the Hebrew metre were even the learned are not certain.
   But these psalms ought to be rendered according to the metre of every
   language, at least so as that they may be sung for the edification of
   the church. And methinks it is a great comfort to us, when we are
   singing David's psalms, that we are offering the very same praises to
   God that were offered to him in the days of David and the other godly
   kings of Judah. So rich, so well made, are these divine poems, that
   they can never be exhausted, can never be worn thread-bare. 2. It is of
   use to be read and opened by the ministers of Christ, as containing
   great and excellent truths, and rules concerning good and evil. Our
   Lord Jesus expounded the psalms to his disciples, the gospel psalms,
   and opened their understandings (for he had the key of David) to
   understand them, Luke xxiv. 44. 3. It is of use to be read and
   meditated upon by all good people. It is a full fountain, out of which
   we may all be drawing water with joy. (1.) The Psalmist's experiences
   are of great use for our direction, caution, and encouragement. In
   telling us, as he often does, what passed between God and his soul, he
   lets us know what we may expect from God, and what he will expect, and
   require, and graciously accept, from us. David was a man after God's
   own heart, and therefore those who find themselves in some measure
   according to his heart have reason to hope that they are renewed by the
   grace of God, after the image of God, and many have much comfort in the
   testimony of their consciences for them that they can heartily say Amen
   to David's prayers and praises. (2.) Even the Psalmist's expressions
   too are of great use; and by them the Spirit helps our praying
   infirmities, because we know not what to pray for as we ought. In all
   our approaches to God, as well as in our first returns to God, we are
   directed to take with us words (Hos. xiv. 2), these word, words which
   the Holy Ghost teaches. If we make David's psalms familiar to us, as we
   ought to do, whatever errand we have at the throne of grace, by way of
   confession, petition, or thanksgiving, we may thence be assisted in the
   delivery of it; whatever devout affection is working in us, holy desire
   or hope, sorrow or joy, we may there find apt words wherewith to clothe
   it, sound speech which cannot be condemned. It will be good to collect
   the most proper and lively expressions of devotion which we find here,
   and to methodize them, and reduce them to the several heads of prayer,
   that they may be the more ready to us. Or we may take sometimes one
   choice psalm and sometimes another, and pray it over, that is, enlarge
   upon each verse in our own thoughts, and offer up our meditations to
   God as they arise from the expressions we find there. The learned Dr.
   Hammond, in his preface to his paraphrase on the Psalms (sect. 29),
   says, "That going over a few psalms with these interpunctions of mental
   devotion, suggested, animated, and maintained, by the native life and
   vigour which is in the psalms, is much to be preferred before the
   saying over the whole Psalter, since nothing is more fit to be averted
   in religious offices than their degenerating into heartless dispirited
   recitations." If, as St. Austin advises, we form our spirit by the
   affection of the psalm, we may then be sure of acceptance with God in
   using the language of it. Nor is it only our devotion, and the
   affections of our mind, that the book of Psalms assists, teaching us
   how to offer praise so as to glorify God, but, it is also a directory
   to the actions of our lives, and teaches us how to order our
   conversation aright, so as that, in the end, we may see the salvation
   of God, Ps. i. 23. The Psalms were thus serviceable to the
   Old-Testament church, but to us Christians they may be of more use than
   they could be to those who lived before the coming of Christ; for, as
   Moses's sacrifices, so David's songs, are expounded and made more
   intelligible by the gospel of Christ, which lets us within the veil; so
   that if to David's prayers and praises we all St. Paul's prayers in his
   epistles, and the new songs in the Revelation, we shall be thoroughly
   furnished for this good work; for the scripture, perfected, makes the
   man of God perfect.

   As to the division of this book, we need not be solicitous; there is no
   connexion (or very seldom) between one psalm and another, nor any
   reason discernible for the placing of them in the order wherein we here
   find them; but it seems to be ancient, for that which is now the second
   psalm was so in the apostles' time, Acts xiii. 33. The vulgar Latin
   joins the 9th and 10th together; all popish authors quote by that, so
   that, thenceforward, throughout the book, their number is one short of
   ours; our xi. is their x., our cxix. is their cxviii. But they divide
   the 147th into two, and so make up the number of 150. Some have
   endeavoured to reduce the psalms to proper heads, according to the
   matter of them, but there is often such a variety of matter in one and
   the same psalm that this cannot be done with any certainty. But the
   seven penitential Psalms have been in a particular manner singled out
   by the devotions of many. They are reckoned to be Ps. vi., xxxii.,
   xxxviii., li., cii., cxxx., cxliii. The Psalms were divided into five
   books, each concluding with Amen, Amen, or Hallelujah; the first ending
   with Ps. xli., the second with Ps. lxxii., the third with Ps. lxxxix.,
   the fourth with Ps. cvi., the fifth with Ps. cl. Others divide them
   into three fifties; others into sixty parts, two for every day of the
   month, one for the morning, the other for the evening. Let good
   Christians divide them for themselves, so as may best increase their
   acquaintance with them, that they may have them at hand upon all
   occasions and may sing them in the spirit and with the understanding.
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P S A L M S

  PSALM I.

   This is a psalm of instruction concerning good and evil, setting before
   us life and death, the blessing and the curse, that we may take the
   right way which leads to happiness and avoid that which will certainly
   end in our misery and ruin. The different character and condition of
   godly people and wicked people, those that serve God and those that
   serve him not, is here plainly stated in a few words; so that every
   man, if he will be faithful to himself, may here see his own face and
   then read his own doom. That division of the children of men into
   saints and sinners, righteous and unrighteous, the children of God and
   the children of the wicked one, as it is ancient, ever since the
   struggle began between sin and grace, the seed of the woman and the
   seed of the serpent, so it is lasting, and will survive all other
   divisions and subdivisions of men into high and low, rich and poor,
   bond and free; for by this men's everlasting state will be determined,
   and the distinction will last as long as heaven and hell. This psalm
   shows us, I. The holiness and happiness of a godly man, ver. 1-3. II.
   The sinfulness and misery of a wicked man, ver. 4, 5. III. The ground
   and reason of both, ver. 6. Whoever collected the psalms of David
   (probably it was Ezra) with good reason put this psalm first, as a
   preface to the rest, because it is absolutely necessary to the
   acceptance of our devotions that we be righteous before God (for it is
   only the prayer of the upright that is his delight), and therefore that
   we be right in our notions of blessedness and in our choice of the way
   that leads to it. Those are not fit to put up good prayers who do not
   walk in good ways.

The Happy Man.

   1 Blessed is the man that walketh not in the counsel of the ungodly,
   nor standeth in the way of sinners, nor sitteth in the seat of the
   scornful.   2 But his delight is in the law of the Lord; and in his law
   doth he meditate day and night.   3 And he shall be like a tree planted
   by the rivers of water, that bringeth forth his fruit in his season;
   his leaf also shall not wither; and whatsoever he doeth shall prosper.

   The psalmist begins with the character and condition of a godly man,
   that those may first take the comfort of that to whom it belongs. Here
   is,

   I. A description of the godly man's spirit and way, by which we are to
   try ourselves. The Lord knows those that are his by name, but we must
   know them by their character; for that is agreeable to a state of
   probation, that we may study to answer to the character, which is
   indeed both the command of the law which we are bound in duty to obey
   and the condition of the promise which we are bound in interest to
   fulfil. The character of a good man is here given by the rules he
   chooses to walk by and to take his measures from. What we take at our
   setting out, and at every turn, for the guide of our conversation,
   whether the course of this world or the word of God, is of material
   consequence. An error in the choice of our standard and leader is
   original and fatal; but, if we be right here, we are in a fair way to
   do well.

   1. A godly man, that he may avoid the evil, utterly renounces the
   companionship of evil-doers, and will not be led by them (v. 1): He
   walks not in the council of the ungodly, &c. This part of his character
   is put first, because those that will keep the commandments of their
   God must say to evil-doers, Depart from us (Ps. cxix. 115), and
   departing from evil is that in which wisdom begins. (1.) He sees
   evil-doers round about him; the world is full of them; they walk on
   every side. They are here described by three characters, ungodly,
   sinners, and scornful. See by what steps men arrive at the height of
   impiety. Nemo repente fit turpissimus--None reach the height of vice at
   once. They are ungodly first, casting off the fear of God and living in
   the neglect of their duty to him: but they rest not there. When the
   services of religion are laid aside, they come to be sinners, that is,
   they break out into open rebellion against God and engage in the
   service of sin and Satan. Omissions make way for commissions, and by
   these the heart is so hardened that at length they come to be scorners,
   that is, they openly defy all that is sacred, scoff at religion, and
   make a jest of sin. Thus is the way of iniquity down-hill; the bad grow
   worse, sinners themselves become tempters to others and advocates for
   Baal. The word which we translate ungodly signifies such as are
   unsettled, aim at no certain end and walk by no certain rule, but are
   at the command of every lust and at the beck of every temptation. The
   word for sinners signifies such as are determined for the practice of
   sin and set it up as their trade. The scornful are those that set their
   mouths against the heavens. These the good man sees with a sad heart;
   they are a constant vexation to his righteous soul. But, (2.) He shuns
   them wherever he sees them. He does not do as they do; and, that he may
   not, he does not converse familiarly with them. [1.] He does not walk
   in the counsel of the ungodly. He is not present at their councils, nor
   does he advise with them; though they are ever so witty, and subtle,
   and learned, if they are ungodly, they shall not be the men of his
   counsel. He does not consent to them, nor say as they say, Luke xxiii.
   51. He does not take his measures from their principles, nor act
   according to the advice which they give and take. The ungodly are
   forward to give their advice against religion, and it is managed so
   artfully that we have reason to think ourselves happy if we escape
   being tainted and ensnared by it. [2.] He stands not in the way of
   sinners; he avoids doing as they do; their way shall not be his way; he
   will not come into it, much less will he continue in it, as the sinner
   does, who sets himself in a way that is not good, Ps. xxxvi. 4. He
   avoids (as much as may be) being where they are. That he may not
   imitate them, he will not associate with them, nor choose them for his
   companions. He does not stand in their way, to be picked up by them
   (Prov. vii. 8), but keeps as far from them as from a place or person
   infected with the plague, for fear of the contagion, Prov. iv. 14, 15.
   He that would be kept from harm must keep out of harm's way. [3.] He
   sits not in the seat of the scornful; he does not repose himself with
   those that sit down secure in their wickedness and please themselves
   with the searedness of their own consciences. He does not associate
   with those that sit in close cabal to find out ways and means for the
   support and advancement of the devil's kingdom, or that sit in open
   judgment, magisterially to condemn the generation of the righteous. The
   seat of the drunkards is the seat of the scornful, Ps. lxix. 12. Happy
   is the man that never sits in it, Hos. vii. 5.

   2. A godly man, that he may do that which is good and cleave to it,
   submits to the guidance of the word of God and makes that familiar to
   him, v. 2. This is that which keeps him out of the way of the ungodly
   and fortifies him against their temptations. By the words of thy lips I
   have kept me from the path of the deceiver, Ps. xvii. 4. We need not
   court the fellowship of sinners, either for pleasure or for
   improvement, while we have fellowship with the word of God and with God
   himself in and by his word. When thou awakest it shall talk with thee,
   Prov. vi. 22. We may judge of our spiritual state by asking, "What is
   the law of God to us? What account do we make of it? What place has it
   in us?" See here, (1.) The entire affection which a good man has for
   the law of God: His delight is in it. He delights in it, though it be a
   law, a yoke, because it is the law of God, which is holy, just, and
   good, which he freely consents to, and so delights in, after the inner
   man, Rom. vii. 16, 22. All who are well pleased that there is a God
   must be well pleased that there is a Bible, a revelation of God, of his
   will, and of the only way to happiness in him. (2.) The intimate
   acquaintance which a good man keeps up with the word of God: In that
   law doth he meditate day and night; and by this it appears that his
   delight is in it, for what we love we love to think of, Ps. cxix. 97.
   To meditate in God's word is to discourse with ourselves concerning the
   great things contained in it, with a close application of mind, a
   fixedness of thought, till we be suitably affected with those things
   and experience the savour and power of them in our hearts. This we must
   do day and night; we must have a constant habitual regard to the word
   of God as the rule of our actions and the spring of our comforts, and
   we must have it in our thoughts, accordingly, upon every occasion that
   occurs, whether night or day. No time is amiss for meditating on the
   word of God, nor is any time unseasonable for those visits. We must not
   only set ourselves to meditate on God's word morning and evening, at
   the entrance of the day and of the night, but these thoughts should be
   interwoven with the business and converse of every day and with the
   repose and slumbers of every night. When I awake I am still with thee.

   II. An assurance given of the godly man's happiness, with which we
   should encourage ourselves to answer the character of such. 1. In
   general, he is blessed, Ps. v. 1. God blesses him, and that blessing
   will make him happy. Blessednesses are to him, blessings of all kinds,
   of the upper and nether springs, enough to make him completely happy;
   none of the ingredients of happiness shall be wanting to him. When the
   psalmist undertakes to describe a blessed man, he describes a good man;
   for, after all, those only are happy, truly happy, that are holy, truly
   holy; and we are more concerned to know the way to blessedness than to
   know wherein that blessedness will consist. Nay, goodness and holiness
   are not only the way to happiness (Rev. xxii. 14) but happiness itself;
   supposing there were not another life after this, yet that man is a
   happy man that keeps in the way of his duty. 2. His blessedness is here
   illustrated by a similitude (v. 3): He shall be like a tree, fruitful
   and flourishing. This is the effect, (1.) Of his pious practice; he
   meditates in the law of God, turns that in succum et sanguinem--into
   juice and blood, and that makes him like a tree. The more we converse
   with the word of God the better furnished we are for every good word
   and work. Or, (2.) Of the promised blessing; he is blessed of the Lord,
   and therefore he shall be like a tree. The divine blessing produces
   real effects. It is the happiness of a godly man, [1.] That he is
   planted by the grace of God. These trees were by nature wild olives,
   and will continue so till they are grafted anew, and so planted by a
   power from above. Never any good tree grew of itself; it is the
   planting of the Lord, and therefore he must in it be glorified. Isa.
   lxi. 3, The trees of the Lord are full of sap. [2.] That he is placed
   by the means of grace, here called the rivers of water, those rivers
   which make glad the city of our God (Ps. xlvi. 4); from these a good
   man receives supplies of strength and vigour, but in secret undiscerned
   ways. [3.] That his practices shall be fruit, abounding to a good
   account, Phil. iv. 17. To those whom God first blessed he said, Be
   fruitful (Gen. i. 22), and still the comfort and honour of fruitfulness
   are a recompense for the labour of it. It is expected from those who
   enjoy the mercies of grace that, both in the temper of their minds and
   in the tenour of their lives, they comply with the intentions of that
   grace, and then they bring forth fruit. And, be it observed to the
   praise of the great dresser of the vineyard, they bring forth their
   fruit (that which is required of them) in due season, when it is most
   beautiful and most useful, improving every opportunity of doing good
   and doing it in its proper time. [4.] That his profession shall be
   preserved from blemish and decay: His leaf also shall not wither. As to
   those who bring forth only the leaves of profession, without any good
   fruit, even their leaf will wither and they shall be as much ashamed of
   their profession as ever they were proud of it; but, if the word of God
   rule in the heart, that will keep the profession green, both to our
   comfort and to our credit; the laurels thus won shall never wither.
   [5.] That prosperity shall attend him wherever he goes,
   soul-prosperity. Whatever he does, in conformity to the law, it shall
   prosper and succeed to his mind, or above his hope.

   In singing these verses, being duly affected with the malignant and
   dangerous nature of sin, the transcendent excellencies of the divine
   law, and the power and efficacy of God's grace, from which our fruit is
   found, we must teach and admonish ourselves, and one another, to watch
   against sin and all approaches towards it, to converse much with the
   word of God, and abound in the fruit of righteousness; and, in praying
   over them, we must seek to God for his grace both to fortify us against
   every evil word and work and to furnish us for every good word and
   work.

Description and Doom of the Ungodly.

   4 The ungodly are not so: but are like the chaff which the wind driveth
   away.   5 Therefore the ungodly shall not stand in the judgment, nor
   sinners in the congregation of the righteous.   6 For the Lord knoweth
   the way of the righteous: but the way of the ungodly shall perish.

   Here is, I. The description of the ungodly given, v. 4. 1. In general,
   they are the reverse of the righteous, both in character and condition:
   They are not so. The LXX. emphatically repeats this: Not so the
   ungodly; they are not so; they are led by the counsel of the wicked, in
   the way of sinners, to the seat of the scornful; they have no delight
   in the law of God, nor ever think of it; they bring forth no fruit but
   grapes of Sodom; they cumber the ground. 2. In particular, whereas the
   righteous are like valuable, useful, fruitful trees, they are like the
   chaff which the wind drives away, the very lightest of the chaff, the
   dust which the owner of the floor desires to have driven away, as not
   capable of being put to any use. Would you value them? Would you weigh
   them? They are like chaff, of no worth at all in God's account, how
   highly soever they may value themselves. Would you know the temper of
   their minds? They are light and vain; they have no substance in them,
   no solidity; they are easily driven to and fro by every wind and
   temptation, and have no stedfastness. Would you know their end? The
   wrath of God will drive them away in their wickedness, as the wind does
   the chaff, which is never gathered nor looked after more. The chaff may
   be, for a while, among the wheat; but he is coming whose fan is in his
   hand and who will thoroughly purge his floor. Those that by their own
   sin and folly make themselves as chaff will be found so before the
   whirlwind and fire of divine wrath (Ps. xxxv. 5), so unable to stand
   before it or to escape it, Isa. xvii. 13.

   II. The doom of the ungodly read, v. 5. 1. They will be cast, upon
   their trial, as traitors convicted: They shall not stand in the
   judgment, that is, they shall be found guilty, shall hang down the head
   with shame and confusion, and all their pleas and excuses will be
   overruled as frivolous. There is a judgment to come, in which every
   man's present character and work, though ever so artfully concealed and
   disguised, shall be truly and perfectly discovered, and appear in their
   own colours, and accordingly every man's future state will be, by an
   irreversible sentence, determined for eternity. The ungodly must appear
   in that judgment, to receive according to the things done in the body.
   They may hope to come off, nay, to come off with honour, but their hope
   will deceive them: They shall not stand in the judgment, so plain will
   the evidence be against them and so just and impartial will the
   judgment be upon it. 2. They will be for ever shut out from the society
   of the blessed. They shall not stand in the congregation of the
   righteous, that is, in the judgment (so some), that court wherein the
   saints, as assessors with Christ, shall judge the world, those holy
   myriads with which he shall come to execute judgment upon all, Jude 14;
   1 Cor. vi. 2. Or in heaven. There will be seen, shortly, a general
   assembly of the church of the first-born, a congregation of the
   righteous, of all the saints, and none but saints, and saints made
   perfect, such a congregation of them as never was in this world, 2
   Thess. ii. 1. The wicked shall not have a place in that congregation.
   Into the new Jerusalem none unclean nor unsanctified shall enter; they
   shall see the righteous enter into the kingdom, and themselves, to
   their everlasting vexation, thrust out, Luke xiii. 27. The wicked and
   profane, in this world, ridiculed the righteous and their congregation,
   despised them, and cared not for their company; justly therefore will
   they be for ever separated from them. Hypocrites in this world, under
   the disguise of a plausible profession, may thrust themselves into the
   congregation of the righteous and remain undisturbed and undiscovered
   there; but Christ cannot be imposed upon, though his ministers may; the
   day is coming when he will separate between the sheep and the goats,
   the tares and the wheat; see Matt. xiii. 41, 49. That great day (so the
   Chaldee here calls it) will be a day of discovery, a day of
   distinction, and a day of final division. Then you shall return and
   discern between the righteous and the wicked, which here it is
   sometimes hard to do, Mal. iii. 18.

   III. The reason rendered of this different state of the godly and
   wicked, v. 6. 1. God must have all the glory of the prosperity and
   happiness of the righteous. They are blessed because the Lord knows
   their way; he chose them into it, inclined them to choose it, leads and
   guides them in it, and orders all their steps. 2. Sinners must bear all
   the blame of their own destruction. Therefore the ungodly perish,
   because the very way in which they have chosen and resolved to walk
   leads directly to destruction; it naturally tends towards ruin and
   therefore must necessarily end in it. Or we may take it thus, The Lord
   approves and is well pleased with the way of the righteous, and
   therefore, under the influence of his gracious smiles, it shall prosper
   and end well; but he is angry at the way of the wicked, all they do is
   offensive to him, and therefore it shall perish, and they in it. It is
   certain that every man's judgment proceeds from the Lord, and it is
   well or ill with us, and is likely to be so to all eternity,
   accordingly as we are or are not accepted of God. Let this support the
   drooping spirits of the righteous, that the Lord knows their way, knows
   their hearts (Jer. xii. 3), knows their secret devotions (Matt. vi. 6),
   knows their character, how much soever it is blackened and blemished by
   the reproaches of men, and will shortly make them and their way
   manifest before the world, to their immortal joy and honour. Let this
   cast a damp upon the security and jollity of sinners, that their way,
   though pleasant now, will perish at last.

   In singing these verses, and praying over them, let us possess
   ourselves with a holy dread of the wicked man's portion, and deprecate
   it with a firm and lively expectation of the judgment to come, and stir
   up ourselves to prepare for it, and with a holy care to approve
   ourselves to God in every thing, entreating his favour with our whole
   hearts.
     __________________________________________________________________

P S A L M S

  PSALM II.

   As the foregoing psalm was moral, and showed us our duty, so this is
   evangelical, and shows us our Saviour. Under the type of David's
   kingdom (which was of divine appointment, met with much opposition, but
   prevailed at last) the kingdom of the Messiah, the Son of David, is
   prophesied of, which is the primary intention and scope of the psalm;
   and I think there is less in it of the type, and more of the anti-type,
   than in any of the gospel psalms, for there is nothing in it but what
   is applicable to Christ, but some things that are not at all applicable
   to David (ver. 6, 7): "Thou art my Son" (ver. 8), "I will give thee the
   uttermost parts of the earth," and (ver. 12), "Kiss the Son." It is
   interpreted of Christ Acts iv. 24; xiii. 33; Heb. i. 5. The Holy Ghost
   here foretels, I. The opposition that should be given to the kingdom of
   the Messiah, ver. 1-3. II. The baffling and chastising of that
   opposition, ver. 4, 5. III. The setting up of the kingdom of Christ,
   notwithstanding that opposition, ver. 6. IV. The confirmation and
   establishment of it, ver. 7. V. A promise of the enlargement and
   success of it, ver. 8, 9. VI. A call and exhortation to kings and
   princes to yield themselves the willing subjects of this kingdom,, ver.
   10-12. Or thus: We have here, I. Threatenings denounced against the
   adversaries of Christ's kingdom, ver. 1-6. II. Promises made to Christ
   himself, the head of this kingdom, ver. 7-9. III. Counsel given to all
   to espouse the interests of this kingdom, ver. 10-12. This psalm, as
   the former, is very fitly prefixed to this book of devotions, because,
   as it is necessary to our acceptance with God that we should be subject
   to the precepts of his law, so it is likewise that we should be subject
   to the grace of his gospel, and come to him in the name of a Mediator.

The Enemies of Messiah.

   1 Why do the heathen rage, and the people imagine a vain thing?   2 The
   kings of the earth set themselves, and the rulers take counsel
   together, against the Lord, and against his anointed, saying,   3 Let
   us break their bands asunder, and cast away their cords from us.   4 He
   that sitteth in the heavens shall laugh: the Lord shall have them in
   derision.   5 Then shall he speak unto them in his wrath, and vex them
   in his sore displeasure.   6 Yet have I set my king upon my holy hill
   of Zion.

   We have here a very great struggle about the kingdom of Christ, hell
   and heaven contesting it; the seat of the war is this earth, where
   Satan has long had a usurped kingdom and exercised dominion to such a
   degree that he has been called the prince of the power of the very air
   we breathe in and the god of the world we live in. He knows very well
   that, as the Messiah's kingdom rises and gets ground, his falls and
   loses ground; and therefore, though it will be set up certainly, it
   shall not be set up tamely. Observe here,

   I. The mighty opposition that would be given to the Messiah and his
   kingdom, to his holy religion and all the interests of it, v. 1-3. One
   would have expected that so great a blessing to this world would be
   universally welcomed and embraced, and that every sheaf would
   immediately bow to that of the Messiah and all the crowns and sceptres
   on earth would be laid at his feet; but it proves quite contrary. Never
   were the notions of any sect of philosophers, though ever so absurd,
   nor the powers of any prince or state, though ever so tyrannical,
   opposed with so much violence as the doctrine and government of
   Christ--a sign that it was from heaven, for the opposition was plainly
   from hell originally.

   1. We are here told who would appear as adversaries to Christ and the
   devil's instruments in this opposition to his kingdom. Princes and
   people, court and country, have sometimes separate interests, but here
   they are united against Christ; not the mighty only, but the mob, the
   heathen, the people, numbers of them, communities of them; though
   usually fond of liberty, yet they were averse to the liberty Christ
   came to procure and proclaim. Not the mob only, but the mighty (among
   whom one might have expected more sense and consideration) appear
   violent against Christ. Though his kingdom is not of this world, nor in
   the least calculated to weaken their interests, but very likely, if
   they pleased, to strengthen them, yet the kings of the earth and rulers
   are up in arms immediately. See the effects of the old enmity in the
   seed of the serpent against the seed of the woman, and how general and
   malignant the corruption of mankind is. See how formidable the enemies
   of the church are; they are numerous; they are potent. The unbelieving
   Jews are here called heathen, so wretchedly had they degenerated from
   the faith and holiness of their ancestors; they stirred up the heathen,
   the Gentiles, to persecute the Christians. As the Philistines and their
   lords, Saul and his courtiers, the disaffected party and their
   ringleaders, opposed David's coming to the crown, so Herod and Pilate,
   the Gentiles and the Jews, did their utmost against Christ and his
   interest in men, Acts iv. 27.

   2. Who it is that they quarrel with, and muster up all their forces
   against; it is against the Lord and against his anointed, that is,
   against all religion in general and the Christian religion in
   particular. It is certain that all who are enemies to Christ, whatever
   they pretend, are enemies to God himself; they have hated both me and
   my Father, John xv. 24. The great author of our holy religion is here
   called the Lord's anointed, or Messiah, or Christ, in allusion to the
   anointing of David to be king. He is both authorized and qualified to
   be the church's head and king, is duly invested in the office and every
   way fitted for it; yet there are those that are against him; nay,
   therefore they are against him, because they are impatient of God's
   authority, envious at Christ's advancement, and have a rooted enmity to
   the Spirit of holiness.

   3. The opposition they give is here described. (1.) It is a most
   spiteful and malicious opposition. They rage and fret; they gnash their
   teeth for vexation at the setting up of Christ's kingdom; it creates
   them the utmost uneasiness, and fills them with indignation, so that
   they have no enjoyment of themselves; see Luke xiii. 14; John xi. 47;
   Acts v. 17, 33; xix. 28. Idolaters raged at the discovery of their
   folly, the chief priests and Pharisees at the eclipsing of their glory
   and the shaking of their usurped dominion. Those that did evil raged at
   the light. (2.) It is a deliberate and politic opposition. They imagine
   or meditate, that is, they contrive means to suppress the rising
   interests of Christ's kingdom and are very confident of the success of
   their contrivances; they promise themselves that they shall run down
   religion and carry the day. (3.) It is a resolute and obstinate
   opposition. They set themselves, set their faces as a flint and their
   hearts as an adamant, in defiance of reason, and conscience, and all
   the terrors of the Lord; they are proud and daring, like the
   Babel-builders, and will persist in their resolution, come what will.
   (4.) It is a combined and confederate opposition. They take counsel
   together, to assist and animate one another in this opposition; they
   carry their resolutions nemine contradicente--unanimously, that they
   will push on the unholy war against the Messiah with the utmost vigour:
   and thereupon councils are called, cabals are formed, and all their
   wits are at work to find out ways and means for the preventing of the
   establishment of Christ's kingdom, Ps. lxxxiii. 5.

   4. We are here told what it is they are exasperated at and what they
   aim at in this opposition (v. 3): Let us break their bands asunder.
   They will not be under any government; they are children of Belial,
   that cannot endure the yoke, at least the yoke of the Lord and his
   anointed. They will be content to entertain such notions of the kingdom
   of God and the Messiah as will serve them to dispute of and to support
   their own dominion with: if the Lord and his anointed will make them
   rich and great in the world, they will bid them welcome; but if they
   will restrain their corrupt appetites and passions, regulate and reform
   their hearts and lives, and bring them under the government of a pure
   and heavenly religion, truly then they will not have this man to reign
   over them, Luke xix. 14. Christ has bands and cords for us; those that
   will be saved by him must be ruled by him; but they are cords of a man,
   agreeable to right reason, and bands of love, conducive to our true
   interest: and yet against those the quarrel is. Why do men oppose
   religion but because they are impatient of its restraints and
   obligations? They would break asunder the bands of conscience they are
   under and the cords of God's commandments by which they are called to
   tie themselves out from all sin and to themselves up to all duty; they
   will not receive them, but cast them away as far from them as they can.

   5. They are here reasoned with concerning it, v. 1. Why do they do
   this? (1.) They can show no good cause for opposing so just, holy, and
   gracious a government, which will not interfere with the secular
   powers, nor introduce any dangerous principles hurtful to kings or
   provinces; but, on the contrary, if universally received, would bring a
   heaven upon earth. (2.) They can hope for no good success in opposing
   so powerful a kingdom, with which they are utterly unable to contend.
   It is a vain thing; when they have done their worst Christ will have a
   church in the world and that church shall be glorious and triumphant.
   It is built upon a rock, and the gates of hell shall not prevail
   against it. The moon walks in brightness, though the dogs bark at it.

   II. The mighty conquest gained over all this threatening opposition. If
   heaven and earth be the combatants, it is easy to foretel which will be
   the conqueror. Those that make this mighty struggle are the people of
   the earth, and the kings of the earth, who, being of the earth, are
   earthy; but he whom they contest with is one that sits in the heavens,
   v. 4. He is in the heaven, a place of such a vast prospect that he can
   oversee them all and all their projects; and such is his power that he
   can overcome them all and all their attempts. He sits there, as one
   easy and at rest, out of the reach of all their impotent menaces and
   attempts. There he sits as Judge in all the affairs of the children of
   men, perfectly secure of the full accomplishment of all his own
   purposes and designs, in spite of all opposition, Ps. xxix. 10. The
   perfect repose of the Eternal Mind may be our comfort under all the
   disquietments of our mind. We are tossed on earth, and in the sea, but
   he sits in the heavens, where he has prepared his throne for judgment;
   and therefore,

   1. The attempts of Christ's enemies are easily ridiculed. God laughs at
   them as a company of fools. He has them, and all their attempts, in
   derision, and therefore the virgin, the daughter of Zion, has despised
   them, Isa. xxxvii. 22. Sinners' follies are the just sport of God's
   infinite wisdom and power; and those attempts of the kingdom of Satan
   which in our eyes are formidable in his are despicable. Sometimes God
   is said to awake, and arise, and stir up himself, for the vanquishing
   of his enemies; here is said to sit still and vanquish them; for the
   utmost operations of God's omnipotence create no difficulty at all, nor
   the least disturbance to his eternal rest.

   2. They are justly punished, v. 5. Though God despises them as
   impotent, yet he does not therefore wink at them, but is justly
   displeased with them as impudent and impious, and will make the most
   daring sinners to know that he is so and to tremble before him. (1.)
   Their sin is a provocation to him. He is wroth; he is sorely
   displeased. We cannot expect that God should be reconciled to us, or
   well pleased in us, but in and through the anointed; and therefore, if
   we affront and reject him, we sin against the remedy and forfeit the
   benefit of his interposition between us and God. (2.) His anger will be
   a vexation to them; if he but speak to them in his wrath, even the
   breath of his mouth will be their confusion, slaughter, and
   consumption, Isa. xi. 4; 2 Thess. ii. 8. He speaks, and it is done; he
   speaks in wrath, and sinners are undone. As a word made us, so a word
   can unmake us again. Who knows the power of his anger? The enemies
   rage, but cannot vex God. God sits still, and yet vexes them, puts them
   in to a consternation (as the word is), and brings them to their wits'
   end: his setting up this kingdom of his Son, in spite of them, is the
   greatest vexation to them that can be. They were vexatious to Christ's
   good subjects; but the day is coming when vexation shall be recompensed
   to them.

   3. They are certainly defeated, and all their counsels turned headlong
   (v. 6): Yet have I set my king upon my holy hill of Zion. David was
   advanced to the throne, and became master of the strong-hold of Zion,
   notwithstanding the disturbance given him by the malcontents in his
   kingdom, and particularly the affronts he received from the garrison of
   Zion, who taunted him with their blind and their lame, their maimed
   soldiers, 2 Sam. v. 6. The Lord Jesus is exalted to the right hand of
   the Father, has all power both in heaven and in earth, and is head over
   all things to the church, notwithstanding the restless endeavours of
   his enemies to hinder his advancement. (1.) Jesus Christ is a King, and
   is invested by him who is the fountain of power with the dignity and
   authority of a sovereign prince in the kingdom both of providence and
   grace. (2.) God is pleased to call him his King, because he is
   appointed by him, and entrusted for him with the sole administration of
   government and judgment. He is his King, for he is dear to the Father,
   and one in whom he is well pleased. (3.) Christ took not this honour to
   himself, but was called to it, and he that called him owns him: I have
   set him; his commandment, his commission, he received from the Father.
   (4.) Being called to this honour, he was confirmed in it; high places
   (we say) are slippery places, but Christ, being raised, is fixed: "I
   have set him, I have settled him." (5.) He is set upon Zion, the hill
   of God's holiness, a type of the gospel church, for on that the temple
   was built, for the sake of which the whole mount was called holy.
   Christ's throne is set up in his church, that is, in the hearts of all
   believers and in the societies they form. The evangelical law of Christ
   is said to go forth from Zion (Isa. ii. 3, Mic. iv. 2), and therefore
   that is spoken of as the head-quarters of this general, the royal seat
   of this prince, in whom the children of men shall be joyful.

   We are to sing these verses with a holy exultation, triumphing over all
   the enemies of Christ's kingdom (not doubting but they will all of them
   be quickly made his footstool), and triumphing in Jesus Christ as the
   great trustee of power; and we are to pray, in firm belief of the
   assurance here given, "Father in heaven, Thy kingdom come; let thy
   Son's kingdom come."

The Triumphs of Messiah.

   7 I will declare the decree: the Lord hath said unto me, Thou art my
   Son; this day have I begotten thee.   8 Ask of me, and I shall give
   thee the heathen for thine inheritance, and the uttermost parts of the
   earth for thy possession.   9 Thou shalt break them with a rod of iron;
   thou shalt dash them in pieces like a potter's vessel.

   We have heard what the kings of the earth have to say against Christ's
   kingdom, and have heard it gainsaid by him that sits in heaven; let us
   now hear what the Messiah himself has to say for his kingdom, to make
   good his claims, and it is what all the powers on earth cannot gainsay.

   I. The kingdom of the Messiah is founded upon a decree, an eternal
   decree, of God the Father. It was not a sudden resolve, it was not the
   trial of an experiment, but the result of the counsels of the divine
   wisdom and the determinations of the divine will, before all worlds,
   neither of which can be altered--the precept or statute (so some read
   it), the covenant or compact (so others), the federal transactions
   between the Father and the Son concerning man's redemption, represented
   by the covenant of royalty made with David and his seed, Ps. lxxxix. 3.
   This our Lord Jesus often referred to as that which, all along in his
   undertaking, he governed himself by; This is the will of him that sent
   me, John vi. 40. This commandment have I received of my Father, John x.
   18; xiv. 31.

   II. There is a declaration of that decree as far as is necessary for
   the satisfaction of all those who are called and commanded to yield
   themselves subjects to this king, and to leave those inexcusable who
   will not have him to reign over them. The decree was secret; it was
   what the Father said to the Son, when he possessed him in the beginning
   of his way, before his works of old; but it is declared by a faithful
   witness, who had lain in the bosom of the Father from eternity, and
   came into the world as the prophet of the church, to declare him, John
   i. 18. The fountain of all being is, without doubt, the fountain of all
   power; and it is by, from, and under him, that the Messiah claims. He
   has his right to rule from what Jehovah said to him, by whose word all
   things were made and are governed. Christ here makes a tow-fold title
   to his kingdom:--1. A title by inheritance (v. 7): Thou art my Son,
   this day have I begotten thee. This scripture the apostle quotes (Heb.
   i. 5) to prove that Christ has a more excellent name than the angels,
   but that he obtained it by inheritance, v. 4. He is the Son of God, not
   by adoption, but his begotten Son, the only begotten of the Father,
   John i. 14. And the Father owns him, and will have this declared to the
   world as the reason why he is constituted King upon the holy hill of
   Zion; he is therefore unquestionably entitled to, and perfectly
   qualified for, that great trust. He is the Son of God, and therefore of
   the same nature with the Father, has in him all the fulness of the
   godhead, infinite wisdom, power, and holiness. The supreme government
   of the church is too high an honour and too hard an undertaking for any
   mere creature; none can be fit for it but he who is one with the Father
   and was from eternity by him as one brought up with him, thoroughly
   apprized of all his counsels, Prov. viii. 30. He is the Son of God, and
   therefore dear to him, his beloved Son, in whom he is well pleased; and
   upon this account we are to receive him as a King; for because the
   Father loveth the Son he hath given all things into his hand, John iii.
   35; v. 20. Being a Son, he is heir of all things, and, the Father
   having made the worlds by him, it is easy to infer thence that by him
   also he governs them; for he is the eternal Wisdom and the eternal
   Word. If God hath said unto him, "Thou art my Son," it becomes each of
   us to say to him, "Thou art my Lord, my sovereign." Further, to satisfy
   us that his kingdom is well-grounded upon his sonship, we are here told
   what his sonship is grounded on: This day have I begotten thee, which
   refers both to his eternal generation itself, for it is quoted (Heb. i.
   5) to prove that he is the brightness of his Father's glory and the
   express image of his person (v. 3), and to the evidence and
   demonstration given of it by his resurrection from the dead, for to
   that also it is expressly applied by the apostle, Acts xiii. 33. He
   hath raised up Jesus again, as it is written, Thou art my Son, this day
   have I begotten thee. It was by the resurrection from the dead, that
   sign of the prophet Jonas, which was to be the most convincing of all,
   that he was declared to be the Son of God with power, Rom. i. 4. Christ
   is said to be the first-begotten and first-born from the dead, Rev. i.
   5; Col. i. 18. Immediately after his resurrection he entered upon the
   administration of his mediatorial kingdom; it was then that he said,
   All power is given unto me, and to that especially he had an eye when
   he taught his disciples to pray, Thy kingdom come. 2. A title by
   agreement, v. 8, 9. The agreement is, in short, this: the Son must
   undertake the office of an intercessor, and, upon that condition, he
   shall have the honour and power of a universal monarch; see Isa. liii.
   12, Therefore will I divide him a portion with the great, because he
   made intercession for the transgressors. He shall be a priest upon his
   throne, and the counsel of peace shall be between them both, Zech. vi.
   13. (1.) The Son must ask. This supposes his putting himself
   voluntarily into a state of inferiority to the Father, by taking upon
   him the human nature; for, as God, he was equal in power and glory with
   the Father and had nothing to ask. It supposes the making of a
   satisfaction by the virtue of which the intercession must be made, and
   the paying of a price, on which this large demand was to be grounded;
   see John xvii. 4, 5. The Son, in asking the heathen for his
   inheritance, aims, not only at his own honour, but at their happiness
   in him; so that he intercedes for them, ever lives to do so, and is
   therefore able to save to the uttermost. (2.) The Father will grant
   more than to the half of the kingdom, even to the kingdom itself. It is
   here promised him, [1.] That his government shall be universal: he
   shall have the heathen for his inheritance, not the Jews only, to whose
   nation the church had been long confined, but the Gentiles also. Those
   in the uttermost parts of the earth (as this nation of ours) shall be
   his possession, and he shall have multitudes of willing loyal subjects
   among them. Baptized Christians are the possession of the Lord Jesus;
   they are to him for a name and a praise. God the Father gives them to
   him when by his Spirit and grave he works upon them to submit their
   necks to the yoke of the Lord Jesus. This is in part fulfilled; a great
   part of the Gentile world received the gospel when it was first
   preached, and Christ's throne was set up there where Satan's seat had
   long been. But it is to be yet further accomplished when the kingdoms
   of this world shall become the kingdoms of the Lord and of his Christ,
   Rev. xi. 15. Who shall live when God doeth this? [2.] That it shall be
   victorious: Thou shalt break them (those of them that oppose thy
   kingdom) with a rod of iron, v. 9. This was in part fulfilled when the
   nation of the Jews, those that persisted in unbelief and enmity to
   Christ's gospel, were destroyed by the Roman power, which was
   represented (Dan. ii. 40) by feet of iron, as here by a rod of iron. It
   had a further accomplishment in the destruction of the Pagan powers,
   when the Christian religion came to be established; but it will not be
   completely fulfilled till all opposing rule, principality, and power,
   shall be finally put down, 1 Cor. xv. 24; Ps. cx. 5, 6. Observe, How
   powerful Christ is and how weak the enemies of his kingdom are before
   him; he has a rod of iron wherewith to crush those that will not submit
   to his golden sceptre; they are but like a potter's vessel before him,
   suddenly, easily, and irreparably dashed in pieces by him; see Rev. ii.
   27. "Thou shalt do it, that is, thou shalt have leave to do it."
   Nations shall be ruined, rather than the gospel church shall not be
   built and established. I have loved thee, therefore will I give men for
   thee, Isa. xliii. 4. "Thou shalt have power to do it; none shall be
   able to stand before thee; and thou shalt do it effectually." Those
   that will not bow shall break.

   In singing this, and praying it over, we must give glory to Christ as
   the eternal Son of God and our rightful Lord, and must take comfort
   from this promise, and plead it with God, that the kingdom of Christ
   shall be enlarged and established and shall triumph over all
   opposition.

Warning to the Enemies of Messiah.

   10 Be wise now therefore, O ye kings: be instructed, ye judges of the
   earth.   11 Serve the Lord with fear, and rejoice with trembling.   12
   Kiss the Son, lest he be angry, and ye perish from the way, when his
   wrath is kindled but a little. Blessed are all they that put their
   trust in him.

   We have here the practical application of this gospel doctrine
   concerning the kingdom of the Messiah, by way of exhortation to the
   kings and judges of the earth. They hear that it is in vain to oppose
   Christ's government; let them therefore be so wise for themselves as to
   submit to it. He that has power to destroy them shows that he has no
   pleasure in their destruction, for he puts them into a way to make
   themselves happy, v. 10. Those that would be wise must be instructed;
   and those are truly wise that receive instruction from the word of God.
   Kings and judges stand upon a level with common persons before God; and
   it is as necessary for them to be religious as for any others. Those
   that give law and judgment to others must receive law from Christ, and
   it will be their wisdom to do so. What is said to them is said to all,
   and is required of every one of us, only it is directed to kings and
   judges because of the influence which their example will have upon
   their inferiors, and because they were men of rank and power that
   opposed the setting up of Christ's kingdom, v. 2. We are exhorted,

   I. To reverence God and to stand in awe of him, v. 11. This is the
   great duty of natural religion. God is great, and infinitely above us,
   just and holy, and provoked against us, and therefore we ought to fear
   him and tremble before him; yet he is our Lord and Master, and we are
   bound to serve him, our friend and benefactor, and we have reason to
   rejoice in him; and these are very well consistent with each other,
   for, 1. We must serve God in all ordinances of worship, and all
   instances of a godly conversation, but with a holy fear, a jealousy
   over ourselves, and a reverence of him. Even kings themselves, whom
   others serve and fear, must serve and fear God; there is the same
   indefinite distance between them and God that there is between the
   meanest of their subjects and him. 2. We must rejoice in God, and, in
   subordination to him, we may rejoice in other things, but still with a
   holy trembling, as those that know what a glorious and jealous God he
   is, whose eye is always upon us. Our salvation must be wrought out with
   fear and trembling, Phil. ii. 12. We ought to rejoice in the setting up
   of the kingdom of Christ, but to rejoice with trembling, with a holy
   awe of him, a holy fear for ourselves, lest we come short, and a tender
   concern for the many precious souls to whom his gospel and kingdom are
   a savour of death unto death. Whatever we rejoice in, in this world, it
   must always be with trembling, lest we grow vain in our joy and be
   puffed up with the things we rejoice in, and because of the uncertainty
   of them and the damp which by a thousand accidents may soon be cast
   upon our joy. To rejoice with trembling is to rejoice as though we
   rejoiced not, 1 Cor. vii. 30.

   II. To welcome Jesus Christ and to submit to him, v. 12. This is the
   great duty of the Christian religion; it is that which is required of
   all, even kings and judges, and it is our wisdom and interest to do it.
   Observe here,

   1. The command given to this purport: Kiss the Son. Christ is called
   the Son because so he was declared (v. 7), Thou art my Son. He is the
   Son of God by eternal generation, and, upon that account, he is to be
   adored by us. He is the Son of man (that is, the Mediator, John v. 27),
   and, upon that account, to be received and submitted to. He is called
   the Son, to include both, as God is often called emphatically the
   Father, because he is the Father of our Lord Jesus Christ, and in him
   our Father, and we must have an eye to him under both considerations.
   Our duty to Christ is here expressed figuratively: Kiss the Son, not
   with a betraying kiss, as Judas kissed him, and as all hypocrites, who
   pretend to honour him, but really affront him; but with a believing
   kiss. (1.) With a kiss of agreement and reconciliation. Kiss, and be
   friends, as Jacob and Esau; let the quarrel between us and God
   terminate; let the acts of hostility cease, and let us be at peace with
   God in Christ, who is our peace. (2.) With a kiss of adoration and
   religious worship. Those that worshipped idols kissed them, 1 Kings
   xix. 18; Hos. xiii. 2. Let us study how to do honour to the Lord Jesus,
   and to give unto him the glory due unto his name. He is thy Lord, and
   worship thou him, Ps. xlv. 11. We must worship the Lamb, as well as him
   that sits on the throne, Rev. v. 9-13. (3.) With a kiss of affection
   and sincere love: "Kiss the Son; enter into a covenant of friendship
   with him, and let him be very dear and precious to you; love him above
   all, love him in sincerity, love him much, as she did to whom much was
   forgiven, and, in token of it, kissed his feet," Luke vii. 38. (4.)
   With a kiss of allegiance and loyalty, as Samuel kissed Saul, 1 Sam. x.
   1. Swear fealty and homage to him, submit to his government, take his
   yoke upon you, and give up yourselves to be governed by his laws,
   disposed of by his providence, and entirely devoted to his interest.

   2. The reasons to enforce this command; and they are taken from our own
   interest, which God, in his gospel, shows a concern for. Consider,

   (1.) The certain ruin we run upon if we refuse and reject Christ: "Kiss
   the Son; for it is at your peril if you do not." [1.] "It will be a
   great provocation to him. Do it, lest he be angry." The Father is angry
   already; the Son is the Mediator that undertakes to make peace; if we
   slight him, the Father's wrath abides upon us (John iii. 36), and not
   only so, but there is an addition of the Son's wrath too, to whom
   nothing is more displeasing than to have the offers of his grace
   slighted and the designs of it frustrated. The Son can be angry, though
   a Lamb; he is the lion of the tribe of Judah, and the wrath of this
   king, this King of kings, will be as the roaring of a lion, and will
   drive even mighty men and chief captains to seek in vain for shelter in
   rocks and mountains, Rev. vi. 16. If the Son be angry, who shall
   intercede for us? There remains no more sacrifice, no other name by
   which we can be saved. Unbelief is a sin against the remedy. [2.] It
   will be utter destruction to yourselves: Lest you perish from the way,
   or in the way so some, in the way of your sins, and from the way of
   your vain hopes; lest your way perish (as Ps. i. 6), lest you prove to
   have missed the way to happiness. Christ is the way; take heed lest you
   be cut off from him as your way to God. It intimates that they were, or
   at least thought themselves, in the way; but, by neglecting Christ,
   they perished from it, which aggravates their ruin, that they go to
   hell from the way to heaven, are not far from the kingdom of God and
   yet never arrive there.

   (2.) The happiness we are sure of if we yield ourselves to Christ. When
   his wrath is kindled, though but a little, the least spark of that fire
   is enough to make the proudest sinner miserable if it fasten upon his
   conscience; for it will burn to the lowest hell: one would think it
   should therefore follow, "When his wrath is kindled, woe be to those
   that despise him;" but the Psalmist startles at the thought, deprecates
   that dreadful doom and pronounces those blessed that escape it. Those
   that trust in him, and so kiss him, are truly happy; but they will
   especially appear to be so when the wrath of Christ is kindled against
   others. Blessed will those be in the day of wrath, who, by trusting in
   Christ, have made him their refuge and patron; when the hearts of
   others fail them for fear they shall lift up their heads with joy; and
   then those who now despise Christ and his followers will be forced to
   say, to their own greater confusion, "Now we see that blessed are all
   those, and those only, that trust in him."

   In singing this, and praying it over, we should have our hearts filled
   with a holy awe of God, but at the same time borne up with a cheerful
   confidence in Christ, in whose mediation we may comfort and encourage
   ourselves and one another. We are the circumcision, that rejoice in
   Christ Jesus.
     __________________________________________________________________

P S A L M S

  PSALM III.

   As the foregoing psalm, in the type of David in preferment, showed us
   the royal dignity of the Redeemer, so this, by the example of David in
   distress, shows us the peace and holy security of the redeemed, how
   safe they really are, and think themselves to be, under the divine
   protection. David, being now driven out from his palace, from the royal
   city, from the holy city, by his rebellious son Absalom, I. Complains
   to God of his enemies, ver. 1, 2. II. Confides in God, and encourages
   himself in him as his God, notwithstanding, ver. 3. III. Recollects the
   satisfaction he had in the gracious answers God gave to his prayers,
   and his experience of his goodness to him, ver. 4, 5. IV. Triumphs over
   his fears (ver. 6) and over his enemies, whom he prays against,, ver.
   7. V. Gives God the glory and takes to himself the comfort of the
   divine blessing and salvation which are sure to all the people of God,
   ver. 8. Those speak best of the truths of God who speak experimentally;
   so David here speaks of the power and goodness of God, and of the
   safety and tranquility of the godly.

Distress and Confidence.

   A psalm of David, when he fled from Absalom his son.

   1 Lord, how are they increased that trouble me! many are they that rise
   up against me.   2 Many there be which say of my soul, There is no help
   for him in God. Selah.   3 But thou, O Lord, art a shield for me; my
   glory, and the lifter up of mine head.

   The title of this psalm and many others is as a key hung ready at the
   door, to open it, and let us into the entertainments of it; when we
   know upon what occasion a psalm was penned we know the better how to
   expound it. This was composed, or at least the substance of it was
   meditated and digested in David's thought, and offered up to God, when
   he fled from Absalom his son, who formed a conspiracy against him, to
   take away, not his crown only, but his life; we have the story, 2 Sam.
   xv., &c. 1. David was now in great grief; when, in his flight, he went
   up the Mount of Olives, he wept greatly, with his head covered, and
   marching bare-foot; yet then he composed this comfortable psalm. He
   wept and prayed, wept and sung, wept and believed; this was sowing in
   tears. Is any afflicted? Let him pray; nay, let him sing psalms, let
   him sing this psalm. Is any afflicted with undutiful disobedient
   children? David was; and yet that did not hinder his joy in God, nor
   put him out of tune for holy songs. 2. He was now in great danger; the
   plot against him was laid deep, the party that sought his ruin was very
   formidable, and his own son at the head of them, so that his affairs
   seemed to be at the last extremity; yet then he kept hold of his
   interest in God and improved that. Perils and frights should drive us
   to God, not drive us from him. 3. He had now a great deal of
   provocation given him by those from whom he had reason to expect better
   things, from his son, whom he had been indulgent of, from his subjects,
   whom he had been so great a blessing to; this he could not but resent,
   and it was enough to break in upon any man's temper; yet he was so far
   from any indecent expressions of passion and indignation that he had
   calmness enough for those acts of devotion which require the greatest
   fixedness and freedom of thought. The sedateness of his mind was
   evinced by the Spirit's coming upon him; for the Spirit chooses to move
   upon the still waters. Let no unkindness, no, not of a child or a
   friend, ever be laid so much to heart as to disfit us for communion
   with God. 4. He was now suffering for his sin in the matter of Uriah;
   this was the evil which, for that sin, God threatened to raise up
   against him out of his own house (2 Sam. xii. 11), which, no doubt, he
   observed, and took occasion thence to renew his repentance for it. Yet
   he did not therefore cast away his confidence in the divine power and
   goodness, nor despair of succour. Even our sorrow for sin must not
   hinder either our joy in God or our hope in God. 5. He seemed cowardly
   in fleeing from Absalom, and quitting his royal city, before he had had
   one struggle for it; and yet, by this psalm, it appears he was full of
   true courage arising from his faith in God. True Christian fortitude
   consists more in a gracious security and serenity of mind, in patiently
   bearing and patiently waiting, than in daring enterprises with sword in
   hand.

   In these three verses he applies to God. Whither else should we go but
   to him when any thing grieves us or frightens us? David was now at a
   distance from his own closet, and from the courts of God's house, where
   he used to pray; and yet he could find a way open heaven-ward. Wherever
   we are we may have access to God, and may draw nigh to him
   whithersoever we are driven. David, in his flight, attends his God,

   I. With a representation of his distress, v. 1, 2. He looks round, and
   as it were takes a view of his enemies' camp, or receives information
   of their designs against him, which he brings to God, not to his own
   council-board. Two things he complains of, concerning his enemies:--1.
   That they were very many: Lord, how are they increased! beyond what
   they were at first, and beyond whatever he thought they would have
   been. Absalom's faction, like a snow-ball, strangely gathered in its
   motion. He speaks of it as one amazed, and well he might, that a people
   he had so many ways obliged should almost generally revolt from him,
   rebel against him, and choose for their head such a foolish and giddy
   young man as Absalom was. How slippery and deceitful are the many! And
   how little fidelity and constancy are to be found among men! David had
   had the hearts of his subjects as much as ever any king had, and yet
   now, of a sudden, he had lost them. As people must not trust too much
   to princes (Ps. cxlvi. 3), so princes must not build too much upon
   their interest in the people. Christ, the Son of David, had many
   enemies. When a great multitude came to seize him, when the crowd
   cried, Crucify him, Crucify him, how were those then increased that
   troubled him! Even good people must not think it strange if the stream
   be against them and the powers that threaten them grow more and more
   formidable. 2. That they were very malicious. They rose up against him;
   they aimed to trouble him; but that was not all: they said of his soul,
   There is no help for him in God. That is, (1.) They put a spiteful and
   invidious construction upon his troubles, as Job's friends did upon
   him, concluding that, because his servants and subjects forsook him
   thus and did not help him, God had deserted him and abandoned his
   cause, and he was therefore to be looked on, or rather to be looked
   off, as a hypocrite and a wicked man. (2.) They blasphemously reflected
   upon God as unable to relieve him: "His danger is so great that God
   himself cannot help him." It is strange that so great unbelief should
   be found in any, especially in many, in Israel, as to think any party
   of men too strong for Omnipotence to deal with. (3.) They endeavoured
   to shake his confidence in God and drive him to despair of relief from
   him: "They have said it to my soul;" so it may be read; compare Ps. xi.
   1; xlii. 10. This grieved him worst of all, that they had so bad an
   opinion of him as to think it possible to take him off from that
   foundation. The mere temptation was a buffeting to him, a thorn in his
   flesh, nay, a sword in his bones. Note, A child of God startles at the
   very thought of despairing of help in God; you cannot vex him with any
   thing so much as if you offer to persuade him that there is no help for
   him in God. David comes to God, and tells him what his enemies said of
   him, as Hezekiah spread Rabshakeh's blasphemous letter before the Lord.
   "They say, There is no help for me in thee; but, Lord, if it be so, I
   am undone. They say to my soul, There is no salvation" (for so the word
   is) "for him in God; but, Lord, do thou say unto my soul, I am thy
   salvation (Ps. xxxv. 3) and that shall satisfy me, and in due time
   silence them." To this complaint he adds Selah, which occurs about
   seventy times in the book of Psalms. Some refer it to the music with
   which, in David's time, the psalms were sung; others to the sense, and
   that it is a note commanding a solemn pause. Selah--Mark that, or,
   "Stop there, and consider a little." As here, they say, There is no
   help for him in God, Selah. "Take time for such a thought as this. Get
   thee behind me, Satan. The Lord rebuke thee! Away with such a vile
   suggestion!"

   II. With a profession of his dependence upon God, v. 3. An active
   believer, the more he is beaten off from God, either by the rebukes of
   Providence or the reproaches of enemies, the faster hold he will take
   of him and the closer will he cleave to him; so David here, when his
   enemies said, There is no help for him in God, cries out with so much
   the more assurance, "But thou, O Lord! art a shield for me; let them
   say what they will, I am sure thou wilt never desert me, and I am
   resolved I will never distrust thee." See what God is to his people,
   what he will be, what they have found him, what David found in him. 1.
   Safety: "Thou art a shield for me, a shield about me" (so some), "to
   secure me on all sides, since my enemies surrounded me." Not only my
   shield (Gen. xv. 1), which denotes an interest in the divine
   protection, but a shield for me, which denotes the present benefit and
   advantage of that protection. 2. Honour: Thou art my glory. Those whom
   God owns for his are not safe and easy, but really look great, and have
   true honour put upon them, far above that which the great ones of the
   earth are proud of. David was now in disgrace; the crown had fallen
   from his head; but he will not think the worse of himself while he has
   God for his glory, Isa. lx. 19. "Thou art my glory; thy glory I reckon
   mine" (so some); "this is what I aim at, and am ambitious of, whatever
   my lot is, and whatever becomes of my honour--that I may be to my God
   for a name and a praise." 3. Joy and deliverance: "Thou art the lifter
   up of my head; thou wilt lift up my head out of my troubles, and
   restore me to my dignity again, in due time; or, at least, thou wilt
   lift up my head under my troubles, so that I shall not droop nor be
   discouraged, nor shall my spirits fail." If, in the worst of times,
   God's people can lift up their heads with joy, knowing that all shall
   work for good to them, they will own it is God that is the lifter up of
   their head, that gives them both cause to rejoice and hearts to
   rejoice.

   In singing this, and praying it over, we should possess ourselves with
   an apprehension of the danger we are in from the multitude and malice
   of our spiritual enemies, who seek the ruin of our souls by driving us
   from our God, and we should concern ourselves in the distresses and
   dangers of the church of God, which is every where spoken against,
   every where fought against; but, in reference to both, we should
   encourage ourselves in our God, who owns and protects and will in due
   time crown his own interest both in the world and in the hearts of his
   people.

Confidence in God.

   4 I cried unto the Lord with my voice, and he heard me out of his holy
   hill. Selah.   5 I laid me down and slept; I awaked; for the Lord
   sustained me.   6 I will not be afraid of ten thousands of people, that
   have set themselves against me round about.   7 Arise, O Lord; save me,
   O my God: for thou hast smitten all mine enemies upon the cheek bone;
   thou hast broken the teeth of the ungodly.   8 Salvation belongeth unto
   the Lord: thy blessing is upon thy people. Selah.

   David, having stirred up himself by the irritations of his enemies to
   take hold on God as his God, and so gained comfort in looking upward
   when, if he looked round about him, nothing appeared but what was
   discouraging, here looks back with pleasing reflections upon the
   benefit he had derived from trusting in God and looks forward with
   pleasing expectations of a very bright and happy issue to which the
   dark dispensation he was now under would shortly be brought.

   I. See with what comfort he looks back upon the communion he had had
   with God, and the communications of his favour to him, either in some
   former trouble he had been in, and through God's goodness got through,
   or in this hitherto. David had been exercised with many difficulties,
   often oppressed and brought very low; but still he had found God
   all-sufficient. He now remembered with pleasure,

   1. That his troubles had always brought him to his knees, and that, in
   all his difficulties and dangers, he had been enabled to acknowledge
   God and to lift up his heart to him, and his voice too (this will be
   comfortable reflection when we are in trouble): I cried unto God with
   my voice. Care and grief do us good and no hurt when they set us a
   praying, and engage us, not only to speak to God, but to cry to him, as
   those that are in earnest. And though God understands the language of
   the heart, when the voice is not heard (1 Sam. i. 13), and values not
   the hypocritical prayers of those who cause their voice to be heard on
   high (Isa. lviii. 4), vox et præterea nihil--mere sound, yet, when the
   earnestness of the voice comes from the fervency of the heart, it shall
   be taken notice of, in the account, that we cried unto God with our
   voice.

   2. That he had always found God ready to answer his prayers: He heard
   me out of his holy hill, from heaven, the high and holy place, from the
   ark on Mount Sion, whence he used to give answers to those that sought
   to him. David had ordered Zadok to carry back the ark into the city
   when he was flying from Absalom (2 Sam. xv. 25), knowing that God was
   not tied, no, not to the ark of his presence, and that, notwithstanding
   the distance of place, he could by faith receive answers of peace from
   the holy hill. No such things can fix a gulf between the communications
   of God's grace towards us and the operations of his grace in us,
   between his favour and our faith. The ark of the covenant was in Mount
   Zion, and all the answers to our prayers come from the promises of that
   covenant. Christ was set King upon the holy hill of Zion (Ps. ii. 6),
   and it is through him, whom the Father hears always, that our prayers
   are heard.

   3. That he had always been very safe and very easy under the divine
   protection (v. 5): "I laid myself down and slept, composed and quiet;
   and awaked refreshed, for the Lord sustained me." (1.) This is
   applicable to the common mercies of every night, which we ought to give
   thanks for alone, and with our families, every morning. Many have not
   where to lay their head (but wander in deserts), or, if they have, dare
   not lie down for fear of the enemy; but we have laid ourselves down in
   peace. Many lie down and cannot sleep, but are full of tossings to and
   fro till the dawning of the day, through pain of body, or anguish of
   mind, or the continual alarms of fear in the night; but we lie down and
   sleep in safety, though incapable of doing any thing then for our own
   preservation. Many lie down and sleep, and never awake again, they
   sleep the sleep of death, as the first-born of the Egyptians; but we
   lie down and sleep, and awake again to the light and comfort of another
   day; and whence is it, but because the Lord has sustained us with sleep
   as with food? We have been safe under his protection and easy in the
   arms of his good providence. (2.) It seems here to be meant of the
   wonderful quietness and calmness of David's spirit, in the midst of his
   dangers. Having by prayer committed himself and his cause to God, and
   being sure of his protection, his heart was fixed, and he was easy. The
   undutifulness of his son, the disloyalty of his subjects, the treachery
   of many of his friends, the hazard of his person, the fatigues of his
   march, and the uncertainty of the event, never deprived him of an
   hour's sleep, nor gave any disturbance to his repose; for the Lord, by
   his grace and the consolations of his Spirit, powerfully sustained him
   and made him easy. It is a great mercy when we are in trouble to have
   our minds stayed upon God, so as never either to eat or sleep with
   trembling and astonishment. (3.) Some of the ancients apply it to the
   resurrection of Christ. In his sufferings he offered up strong cries,
   and was heard; and therefore, though he laid down and slept the sleep
   of death, yet he awaked the third day, for the Lord sustained him, that
   he should not see corruption.

   4. That God had often broken the power and restrained the malice of his
   enemies, had smitten them upon the cheek-bone (v. 7), had silenced them
   and spoiled their speaking, blemished them and put them to shame,
   smitten them on the cheek reproachfully, had disabled them to do the
   mischief they intended; for he had broken their teeth. Saul and the
   Philistines, who were sometimes ready to swallow him up, could not
   effect what they designed. The teeth that are gnashed or sharpened
   against God's people shall be broken. When, at any time, the power of
   the church's enemies seems threatening, it is good to remember how
   often God has broken it; and we are sure that his arm is not shortened.
   He can stop their mouths and tie their hands.

   II. See with what confidence he looks forward to the dangers he had yet
   in prospect. Having put himself under God's protection and often found
   the benefit of it, 1. His fears were all stilled and silenced, v. 6.
   With what a holy bravery does he bid defiance to the impotent menaces
   and attempts of his enemies! "I will not be afraid of ten thousands of
   people, that either in a foreign invasion or an intestine rebellion set
   themselves, or encamp, against me round about." No man seemed less safe
   (his enemies are numerous, ten thousands; they are spiteful and
   resolute, "They have set themselves against me; nay, they have
   prevailed far, and seem to have gained their point; for they are
   against me round about on every side, thousands against one"), and yet
   no man was more secure: "I will not be afraid, for all this; they
   cannot hurt me, and therefore they shall not frighten me; whatever
   prudent methods I take for my own preservation, I will not disquiet
   myself, distrust my God, nor doubt of a good issue at last." When
   David, in his flight from Absalom, bade Zadok carry back the ark, he
   spoke doubtfully of the issue of his present troubles, and concluded,
   like a humble penitent, Here I am; let him do to me what seemeth to him
   good, 2 Sam. xv. 26. But now, like a strong believer, he speaks
   confidently, and has no fear concerning the event. Note, A cheerful
   resignation to God is the way to obtain a cheerful satisfaction and
   confidence in God. 2. His prayers were quickened and encouraged, v. 7.
   He believed God was his Saviour, and yet prays; nay, he therefore
   prays, Arise, O Lord! save me, O my God! Promises of salvation do not
   supersede, but engage, our petitions for it. He will for this be
   enquired of. 3. His faith became triumphant. He began the psalm with
   complaints of the strength and malice of his enemies, but concludes it
   with exultation in the power and grace of his God, and now sees more
   with him than against him, v. 8. Two great truths he here builds his
   confidence upon and fetches comfort from. (1.) That salvation belongeth
   unto the Lord; he has power to save, be the danger ever so great; it is
   his prerogative to save, when all other helps and succours fail; it is
   his pleasure, it is his property, it is his promise to those that are
   his, whose salvation is not of themselves, but of the Lord. Therefore
   all that have the Lord for their God, according to the tenour of the
   new covenant, are sure of salvation; for he that is their God is the
   God of salvation. (2.) That his blessing is upon his people; he not
   only has power to save them, but he has assured them of his kind and
   gracious intentions towards them. He has, in his word, pronounced a
   blessing upon his people; and we are bound to believe that that
   blessing does accordingly rest upon them, though there be not the
   visible effects of it. Hence we may conclude that God's people, though
   they may lie under the reproaches and censures of men, are surely
   blessed of him, who blesses indeed, and therefore can command a
   blessing.

   In singing this, and praying it over, we must own the satisfaction we
   have had in depending upon God and committing ourselves to him, and
   encourage ourselves, and one another to continue still hoping and
   quietly waiting for the salvation of the Lord.
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P S A L M S

  PSALM IV.

   David was a preacher, a royal preacher, as well as Solomon; many of his
   psalms are doctrinal and practical as well as devotional; the greatest
   part of this psalm is so, in which Wisdom cries to men, to the sons of
   men (as Prov. viii. 4, 5), to receive instruction. The title does not
   tell us, as that of the former did, that it was penned on any
   particular occasion, nor are we to think that all the psalms were
   occasional, though some were, but that many of them were designed in
   general for the instruction of the people of God, who attended in the
   courts of his house, the assisting of their devotions, and the
   directing of their conversations: such a one I take this psalm to be.
   Let us not make the prophecy of scripture to be of more private
   interpretation than needs must, 2 Pet. i. 20. Here I. David begins with
   a short prayer (ver. 1) and that prayer preaches. II. He directs his
   speech to the children of men, and, 1. In God's name reproves them for
   the dishonour they do to God and the damage they do to their own souls,
   ver. 2. 2. He sets before them the happiness of godly people for their
   encouragement to be religious, ver. 3. 3. He calls upon them to
   consider their ways, ver. 4. III. He exhorts them to serve God and
   trust in him, ver. 5. IV. He gives an account of his own experiences of
   the grace of God working in him, 1. Enabling him to choose God's favour
   for his felicity, ver. 6. 2. Filling his heart with joy therein, ver.
   7. 3. Quieting his spirit in the assurance of the divine protection he
   was under, night and day, ver. 8.

Expostulation with Sinners.

   To the chief musician on Neginoth. A psalm of David.

   1 Hear me when I call, O God of my righteousness: thou hast enlarged me
   when I was in distress; have mercy upon me, and hear my prayer.   2 O
   ye sons of men, how long will ye turn my glory into shame? how long
   will ye love vanity, and seek after leasing? Selah.   3 But know that
   the Lord hath set apart him that is godly for himself: the Lord will
   hear when I call unto him.   4 Stand in awe, and sin not: commune with
   your own heart upon your bed, and be still. Selah.   5 Offer the
   sacrifices of righteousness, and put your trust in the Lord.

   The title of the psalm acquaints us that David, having penned it by
   divine inspiration for the use of the church, delivered it to the chief
   musician, or master of the song, who (according to the divine
   appointment of psalmody made in his time, which he was chiefly
   instrumental in the establishment of) presided in that service. We have
   a particular account of the constitution, the modelling of the several
   classes of singers, each with a chief, and the share each bore in the
   work, 1 Chron. xxv. Some prophesied according to the order of the king,
   v. 2. Others prophesied with a harp, to give thanks, and to praise the
   Lord, v. 3. Of others it is said that they were to lift up the horn, v.
   5. But of them all, that they were for song in the house of the Lord
   (v. 6) and were instructed in the songs of the Lord, v. 7. This psalm
   was committed to one of the chiefs, to be sung on neginoth--stringed
   instruments (Hab. iii. 19), which were played on with the hand; with
   music of that kind the choristers were to sing this psalm: and it
   should seem that then they only sung, not the people; but the
   New-Testament appoints all Christians to sing (Eph. v. 19; Col. iii.
   16), from whom it is expected that they do it decently, not artfully;
   and therefore there is not now so much occasion for musical instruments
   as there was then: the melody is to be made in the heart. In these
   verses,

   I. David addresses himself to God, v. 1. Whether the sons of men, to
   whom he is about to speak, will hear, or whether they will forbear, he
   hopes and prays that God will give him a generous audience, and an
   answer of peace: "Hear me when I call, and accept my adorations, grant
   my petitions, and judge upon my appeals; have mercy upon me, and hear
   me." All the notice God is pleased to take of our prayers, and all the
   returns he is pleased to make to them, must be ascribed, not to our
   merit, but purely to his mercy. "Hear me for thy mercy-sake" is our
   best plea. Two things David here pleads further:--1. "Thou art the God
   of my righteousness; not only a righteous God thyself, but the author
   of my righteous dispositions, who hast by the grace wrought that good
   that is in me, hast made me a righteous man; therefore hear men, and so
   attest thy own work in me; thou art also the patron of my righteous
   cause, the protector of my wronged innocency, to whom I commit my way,
   and whom I trust to bring forth my righteousness as the light." When
   men condemn us unjustly, this is our comfort, It is God that justifies;
   he is the God of a believer's righteousness. 2. "Thou has formerly
   enlarged me when I was in distress, enlarged my heart in holy joy and
   comfort under my distresses, enlarged my condition by bringing me out
   of my distresses; therefore now, Lord, have mercy upon me, and hear
   me." The experience we have had of God's goodness to us in enlarging us
   when we have been in distress is not only a great encouragement to our
   faith and hope for the future, but a good plea with God in prayer.
   "Thou hast; wilt thou not? For thou art God, and changest not; thy work
   is perfect."

   II. He addresses himself to the children of men, for the conviction and
   conversion of those that are yet strangers to God, and that will not
   have the Messiah, the Son of David, to reign over them.

   1. He endeavours to convince them of the folly of their impiety (v. 2).
   "O you sons of Men" (of great men, so some, men of high degree,
   understanding it of the partisans of Saul or Absalom), "how long will
   you oppose me and my government, and continue disaffected to it, under
   the influence of the false and groundless suggestions of those that
   wish evil to me?" Or it may be taken more generally. God, by the
   psalmist, here reasons with sinners to bring them to repentance. "You
   that go on in the neglect of God and his worship, and in contempt of
   the kingdom of Christ and his government, consider what you do." (1.)
   "You debase yourselves, for you are sons of men" (the word signifies
   man as a noble creature); "consider the dignity of your nature, and the
   excellency of those powers of reason with which you are endued, and do
   not act thus irrationally and unbecoming yourselves." Let the sons of
   men consider and show themselves men. (2.) "You dishonour your Maker,
   and turn his glory into shame." They may well be taken as God's own
   words, charging sinners with the wrong they do him in his honour: or,
   if David's words, the term glory may be understood of God, whom he
   called his glory, Ps. iii. 3. Idolaters are charged with changing the
   glory of God into shame, Rom. i. 23. All wilful sinners do so by
   disobeying the commands of his law, despising the offers of his grace,
   and giving the affection and service to the creature which are due to
   God only. Those that profane God's holy name, that ridicule his word
   and ordinances, and, while they profess to know him, in works deny him,
   do what in them lies to turn his glory into shame. (3.) "You put a
   cheat upon yourselves: You love vanity, and seek after leasing, or
   lying, or that which is a lie. You are yourselves vain and lying, and
   you love to be so." Or, "You set your hearts upon that which will
   prove, at last, but vanity and a lie." Those that love the world, and
   seek the things that are beneath, love vanity, and seek lies; as those
   also do that please themselves with the delights of sense, and portion
   themselves with the wealth of this world; for these will deceive them,
   and so ruin them. "How long will you do this? Will you never be wise
   for yourselves, never consider your duty and interest? When shall it
   once be?" Jer. xiii. 27. The God of heaven thinks the time long that
   sinners persist in dishonouring him and in deceiving and ruining
   themselves.

   2. He shows them the peculiar favour which God has for good people, the
   special protection they are under, and the singular privileges to which
   they are entitled, v. 3. This comes in here, (1.) As a reason why they
   should not oppose or persecute him that is godly, nor think to run him
   down. It is at their peril if they offend one of these little ones,
   whom God has set apart for himself, Matt. xviii. 6. God reckons that
   those who touch them touch the apple of his eye; and he will make their
   persecutors to know it, sooner or later. They have an interest in
   heaven, God will hear them, and therefore let none dare to do them any
   injury, for God will hear their cry and plead their cause, Exod. xxii.
   23. It is generally supposed that David speaks of his own designation
   to the throne; he is the godly man whom the Lord has set apart for that
   honour, and who does not usurp it or assume it to himself: "The
   opposition therefore which you give to him and to his advancement is
   very criminal, for therein you fight against God, and it will be vain
   and ineffectual." God has, in like manner, set apart the Lord Jesus for
   himself, that merciful One; and those that attempt to hinder his
   advancement will certainly be baffled, for the Father hears him always.
   Or, (2.) As a reason why they should themselves be good, and walk no
   longer in the counsel of the ungodly: "You have hitherto sought vanity;
   be truly religious, and you will be truly happy here and for ever;
   for," [1.] "God will secure to himself his interest in you." The Lord
   has set apart him that is godly, every particular godly man, for
   himself, in his eternal choice, in his effectual calling, in the
   special disposals of his providence and operations of his grace; his
   people are purified unto him a peculiar people. Godly men are God's
   separated, sealed, ones; he knows those that are his, and has set his
   image and superscription upon them; he distinguishes them with uncommon
   favours: They shall be mine, saith the Lord, in that day when I make up
   my jewels. Know this; let godly people know it, and let them never
   alienate themselves from him to whom they are thus appropriated; let
   wicked people know it, and take heed how they hurt those whom God
   protects. [2.] "God will secure to you an interest in himself." This
   David speaks with application: The Lord will hear when I call unto him.
   We should think ourselves happy if we had the ear of an earthly prince;
   and is it not worth while upon any terms, especially such easy ones, to
   gain the ear of the King of kings? Let us know this, and forsake lying
   vanities for our own mercies.

   3. He warns them against sin, and exhorts them both to frighten and to
   reason themselves out of it (v. 4): "Stand in awe and sin not" (be
   angry and sin not, so the LXX., and some think the apostle takes that
   exhortation from him, Eph. iv. 26); "commune with your own hearts; be
   converted, and, in order thereunto, consider and fear." Note, (1.) We
   must not sin, must not miss our way and so miss our aim. (2.) One good
   remedy against sin is to stand in awe. Be moved (so some), in
   opposition to carelessness and carnal security. "Always keep up a holy
   reverence of the glory and majesty of God, and a holy dread of his
   wrath and curse, and dare not to provoke him." (3.) One good means of
   preventing sin, and preserving a holy awe, is to be frequent and
   serious in communing with our own hearts: "Talk with your hearts; you
   have a great deal to say to them; they may be spoken with at any time;
   let it not be unsaid." A thinking man is in a fair way to be a wise and
   a good man. "Commune with your hearts; examine them by serious
   self-reflection, that you may acquaint yourselves with them and amend
   what is amiss in them; employ them in solemn pious meditations; let
   your thoughts fasten upon that which is good and keep closely to it.
   Consider your ways, and observe the directions here given in order to
   the doing of this work well and to good purpose." [1.] "Choose a
   solitary time; do it when you lie awake upon your beds. Before you turn
   yourself to go to sleep at night" (as some of the heathen moralists
   have directed) "examine your consciences with respect to what you have
   done that day, particularly what you have done amiss, that you may
   repent of it. When you awake in the night meditate upon God, and the
   things that belong to your peace." David himself practised what he here
   counsels others to do (Ps. lxiii. 6), I remember thee on my bed. Upon a
   sick-bed, particularly, we should consider our ways and commune with
   our own hearts about them. [2.] "Compose yourselves into a serious
   frame: Be still. When you have asked conscience a question be silent,
   and wait for an answer; even in unquiet times keep you spirits calm and
   quiet."

   4. He counsels them to make conscience of their duty (v. 5): Offer to
   God the sacrifice of righteousness. We must not only cease to do evil,
   but learn to do well. Those that were disaffected to David and his
   government would soon come to a better temper, and return to their
   allegiance, if they would but worship God aright; and those that know
   the concerns that lie between them and God will be glad of the
   Mediator, the Son of David. It is required here from every one of us,
   (1.) That we serve him: "Offer sacrifices to him, your own selves
   first, and your best sacrifices." But they must be sacrifices of
   righteousness, that is, good works, all the fruits of the reigning love
   of God and our neighbour, and all the instances of a religious
   conversation, which are better than all burnt-offerings and sacrifices.
   "Let all your devotions come from an upright heart; let all your alms
   be sacrifices of righteousness." The sacrifices of the unrighteous God
   will not accept; they are an abomination, Isa. i. 11, &c. (2.) That we
   confide in him. "First make conscience of offering the sacrifices of
   righteousness and then you are welcome to put your trust in the Lord.
   Serve God without any diffidence of him, or any fear of losing by him.
   Honour him, by trusting in him only, and not in your wealth nor in an
   arm of flesh; trust in his providence, and lean not to your own
   understanding; trust in his grace, and go not about to establish your
   own righteousness or sufficiency."

   In singing these verses we must preach to ourselves the doctrine of the
   provoking nature of sin, the lying vanity of the world, and the
   unspeakable happiness of God's people; and we must press upon ourselves
   the duties of fearing God, conversing with our own hearts, and offering
   spiritual sacrifices; and in praying over these verses we must beg of
   God grace thus to think and thus to do.

The Good Man's Desire.

   6 There be many that say, Who will show us any good? Lord, lift thou up
   the light of thy countenance upon us.   7 Thou hast put gladness in my
   heart, more than in the time that their corn and their wine increased.
     8 I will both lay me down in peace, and sleep: for thou, Lord, only
   makest me dwell in safety.

   We have here,

   I. The foolish wish of worldly people: There be many that say, Who will
   show us any good? Who will make us to see good? What good they meant is
   intimated, v. 7. It was the increase of their corn and wine; all they
   desired was plenty of the wealth of this world, that they might enjoy
   abundance of the delights of sense. Thus far they are right, that they
   are desirous of good and solicitous about it; but there are these
   things amiss in this wish:--1. They enquire, in general, "Who will make
   us happy?" but do not apply themselves to God who alone can; and so
   they expose themselves to be ill-advised, and show they would rather be
   beholden to any than to God, for they would willingly live without him.
   2. They enquire for good that may be seen, seeming good, sensible good;
   and they show no concern for the good things that are out of sight and
   are the objects of faith only. The source of idolatry was a desire of
   gods that they might see, therefore they worshipped the sun; but, as we
   must be taught to worship an unseen God, so to seek an unseen good, 2
   Cor. iv. 18. We look with an eye of faith further than we can see with
   an eye of sense. 3. They enquire for any good, not for the chief good;
   all they want is outward good, present good, partial good, good meat,
   good drink, a good trade, and a good estate; and what are all these
   worth without a good God and a good heart? Any good will serve the turn
   of most men, but a gracious soul will not be put off so. This way, this
   wish, of carnal worldlings is their folly, yet many there be that join
   in it; and their doom will be accordingly. "Son, remember that thou in
   thy life-time receivedst thy good things, the penny thou didst agree
   for."

   II. The wise choice which godly people make. David, and the pious few
   that adhered to him, dissented from that wish, and joined in this
   prayer, Lord, lift thou up the light of thy countenance upon us. 1. He
   disagrees from the vote of the many. God had set him apart for himself
   by distinguishing favours, and therefore he sets himself apart by a
   distinguishing character. "They are for any good, for worldly good, but
   so am not I; I will not say as they say; any good will not serve my
   turn; the wealth of the world will never make a portion for my soul,
   and therefore I cannot take up with it." 2. He and his friends agree in
   their choice of God's favour as their felicity; it is this which in
   their account is better than life and all the comforts of life. (1.)
   This is what they most earnestly desire and seek after; this is the
   breathing of their souls, "Lord, lift thou up the light of thy
   countenance upon us. Most are for other things, but we are for this."
   Good people, as they are distinguished by their practices, so they are
   by their prayers, not the length and language of them, but the faith
   and fervency of them; those whom God has set apart have a prayer by
   themselves, which, though others may speak the words of it, they only
   offer up in sincerity; and this is a prayer which they all say Amen to;
   "Lord, let us have thy favour, and let us know that we have it, and we
   desire no more; that is enough to make us happy. Lord, be at peace with
   us, accept of us, manifest thyself to us, let us be satisfied of thy
   loving-kindness and we will be satisfied with it." Observe, Though
   David speaks of himself only in the 7th and 8th verses, he speaks, in
   this prayer, for others also,--"upon us," as Christ taught us to pray,
   "Our Father." All the saints come to the throne of grace on the same
   errand, and in this they are one, they all desire God's favour as their
   chief good. We should beg it for others as well as for ourselves, for
   in God's favour there is enough for us all and we shall have never the
   less for others sharing in what we have. (2.) This is what, above any
   thing, they rejoice in (v. 7): "Thou hast hereby often put gladness
   into my heart; not only supported and refreshed me, but filled me with
   joy unspeakable; and therefore this is what I will still pursue, what I
   will seek after all the days of my life." When God puts grace in the
   heart he puts gladness in the heart; nor is any joy comparable to that
   which gracious souls have in the communications of the divine favour,
   no, not the joy of harvest, of a plentiful harvest, when the corn and
   wine increase. This is gladness in the heart, inward, solid,
   substantial joy. The mirth of worldly people is but a flash, a shadow;
   even in laughter their heart is sorrowful, Prov. xiv. 13. "Thou hast
   given gladness in my heart;" so the word is. True joy is God's gift,
   not as the world giveth, John xiv. 27. The saints have no reason to
   envy carnal worldlings their mirth and joy, but should pity them
   rather, for they may know better and will not. (3.) This is what they
   entirely confide in, and in this confidence they are always easy, v. 8.
   He had laid himself down and slept (Ps. iii. 5), and so he will still:
   "I will lay myself down (having the assurance of thy favour) in peace,
   and with as much pleasure as those whose corn and wine increase, and
   who lie down as Boaz did in his threshing-floor, at the end of the heap
   of corn, to sleep there when his heart was merry Ruth iii. 7), for thou
   only makest me to dwell in safety. Though I am alone, yet I am not
   alone, for God is with me; though I have no guards to attend me, the
   Lord alone is sufficient to protect me; he can do it himself when all
   other defences fail." If he have the light of God's countenance, [1.]
   He can enjoy himself. His soul returns to God, and reposes itself in
   him as its rest, and so he lays himself down and sleeps in peace. He
   has what he would have and is sure that nothing can come amiss to him.
   [2.] He fears no disturbance from his enemies, sleeps quietly, and is
   very secure, because God himself has undertaken to keep him safe. When
   he comes to sleep the sleep of death, and to lie down in the grave, and
   to make his bed in the darkness, he will then, with good old Simeon,
   depart in peace (Luke ii. 29), being assured that God will receive his
   soul, to be safe with himself, and that his body also shall be made to
   dwell in safety in the grave. [3.] He commits all his affairs to God,
   and contentedly leaves the issue of them with him. It is said of the
   husbandman that, having cast his seed into the ground, he sleeps and
   rises night and day, and the seed springs and grows up, he knows not
   how, Mark iv. 26, 27. So a good man, having by faith and prayer cast
   his care upon God, sleeps and rests night and day, and is very easy,
   leaving it to his God to perform all things for him and prepared to
   welcome his holy will.

   In singing these verses, and praying over them, let us, with a holy
   contempt of the wealth and pleasure of this world, as insufficient to
   make us happy, earnestly seek the favour of God and pleasingly solace
   ourselves in that favour; and, with a holy indifferency about the issue
   of all our worldly concerns, let us commit ourselves and all our
   affairs to the guidance and custody of the divine Providence, and be
   satisfied that all shall be made to work for good to us if we keep
   ourselves in the love of God.
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P S A L M S

  PSALM V.

   The psalm is a prayer, a solemn address to God, at a time when the
   psalmist was brought into distress by the malice of his enemies. Many
   such times passed over David, nay, there was scarcely any time of his
   life to which this psalm may not be accommodated, for in this he was a
   type of Christ, that he was continually beset with enemies, and his
   powerful and prevalent appeals to God, when he was so beset, pointed at
   Christ's dependence on his Father and triumphs over the powers of
   darkness in the midst of his sufferings. In this psalm, I. David
   settles a correspondence between his soul and God, promising to pray,
   and promising himself that God would certainly hear him, ver. 1-3. II.
   He gives to God the glory, and takes to himself the comfort, of God's
   holiness, ver. 4-6. III. He declares his resolution to keep close to
   the public worship of God, ver. 7. IV. He prayed, 1. For himself, that
   God would guide him,, ver. 8. 2. Against his enemies, that God would
   destroy them, ver. 9, 10. 3. For all the people of God, that God would
   give them joy, and keep them safe, ver. 11, 12. And this is all of
   great use to direct us in prayer.

Prayer for Guidance and Protection.

   To the chief musician upon Nehiloth. A psalm of David.

   1 Give ear to my words, O Lord, consider my meditation.   2 Hearken
   unto the voice of my cry, my King, and my God: for unto thee will I
   pray.   3 My voice shalt thou hear in the morning, O Lord; in the
   morning will I direct my prayer unto thee, and will look up.   4 For
   thou art not a God that hath pleasure in wickedness: neither shall evil
   dwell with thee.   5 The foolish shall not stand in thy sight: thou
   hatest all workers of iniquity.   6 Thou shalt destroy them that speak
   leasing: the Lord will abhor the bloody and deceitful man.

   The title of this psalm has nothing in it peculiar but that it is said
   to be upon Nehiloth, a word nowhere else used. It is conjectured (and
   it is but a conjecture) that is signifies wind--instruments, with which
   this psalm was sung, as Neginoth was supposed to signify the
   stringed--instruments. In these verses David had an eye to God,

   I. As a prayer-hearing God; such he has always been ever since men
   began to call upon the name of the Lord, and yet is still as ready to
   hear prayer as ever. Observe how David here styles him: O Lord (v. 1,
   3), Jehovah, a self-existent, self-sufficient, Being, whom we are bound
   to adore, and, "my King and my God (v. 2), whom I have avouched for my
   God, to whom I have sworn allegiance, and under whose protection I have
   put myself as my King." We believe that the God we pray to is a King,
   and a God. King of kings and God of gods; but that is not enough: the
   most commanding encouraging principle of prayer, and the most powerful
   or prevailing plea in prayer, is to look upon him as our King and our
   God, to whom we lie under peculiar obligations and from whom we have
   peculiar expectations. Now observe,

   1. What David here prays for, which may encourage our faith and hopes
   in all our addresses to God. If we pray fervently, and in faith, we
   have reason to hope, (1.) That God will take cognizance of our case,
   the representation we make of it and the requests we make upon it; for
   so he prays here: Give ear to my words, O Lord! Though God is in
   heaven, he has an ear open to his people's prayers, and it is not
   heavy, that he cannot hear. Men perhaps will not or cannot hear us; our
   enemies are so haughty that they will not, our friends at such a
   distance that they cannot; but God, though high, though in heaven, can,
   and will. (2.) That he will take it into his wise and compassionate
   consideration, and will not slight it, or turn it off with a cursory
   answer; for so he prays: Consider my meditation. David's prayers were
   not his words only, but his meditations; as meditation is the best
   preparative for prayer, so prayer is the best issue of meditation.
   Meditation and prayer should go together, Ps. xix. 14. It is when we
   thus consider our prayers, and then only, that we may expect that God
   will consider them, and take that to his heart which comes from ours.
   (3.) That he will, in due time, return a gracious answer of peace; for
   so he prays (v. 2): Hearken to the voice of my cry. His prayer was a
   cry; it was the voice of his cry, which denotes fervency of affection
   and importunity of expression; and such effectual fervent prayers of a
   righteous man avail much and do wonders.

   2. What David here promises, as the condition on his part to be
   performed, fulfilled, and kept, that he might obtain this gracious
   acceptance; this may guide and govern us in our addresses to God, that
   we may present them aright, for we ask, and have not, if we ask amiss.
   Four things David here promises, and so must we:--(1.) That he will
   pray, that he will make conscience of praying, and make a business of
   it: Unto thee will I pray. "Others live without prayer, but I will
   pray." Kings on their own thrones (so David was) must be beggars at
   God's throne. "Others pray to strange gods, and expect relief from
   them, but to thee, to thee only, will I pray." The assurances God has
   given us of his readiness to hear prayer should confirm our resolution
   to live and die praying. (2.) That he will pray in the morning. His
   praying voice shall be heard then, and then shall his prayer be
   directed; that shall be the date of his letters to heaven, not that
   only ("Morning, and evening, and at noon, will I pray, nay, seven times
   a day, will I praise thee"), but that certainly. Morning prayer is our
   duty; we are the fittest for prayer when we are in the most fresh, and
   lively, and composed frame, got clear of the slumbers of the night,
   revived by them, and not yet filled with the business of the day. We
   have then most need of prayer, considering the dangers and temptations
   of the day to which we are exposed, and against which we are concerned;
   by faith and prayer, to fetch in fresh supplies of grace. (3.) That he
   will have his eye single and his heart intent in the duty: I will
   direct my prayer, as a marksman directs his arrow to the white; with
   such a fixedness and steadiness of mind should we address ourselves to
   God. Or as we direct a letter to a friend at such a place so must we
   direct our prayers to God as our Father in heaven; and let us always
   send them by the Lord Jesus, the great Mediator, and then they will be
   sure not to miscarry. All our prayers must be directed to God; his
   honour and glory must be aimed at as our highest end in all our
   prayers. Let our first petition be, Hallowed, glorified, by thy name,
   and then we may be sure of the same gracious answer to it that was
   given to Christ himself: I have glorified it, and I will glorify it yet
   again. (4.) That he will patiently wait for an answer of peace: "I will
   look up, will look after my prayers, and hear what God the Lord will
   speak (Ps. lxxxv. 8; Hab. ii. 1), that, if he grant what I asked, I may
   be thankful--if he deny, I may be patient--if he defer, I may continue
   to pray and wait and may not faint." We must look up, or look out, as
   he that has shot an arrow looks to see how near it has come to the
   mark. We lose much of the comfort of our prayers for want of observing
   the returns of them. Thus praying, thus waiting, as the lame man looked
   stedfastly on Peter and John (Acts iii. 4), we may expect that God will
   give ear to our words and consider them, and to him we may refer
   ourselves, as David here, who does not pray, "Lord, do this, or the
   other, for me;" but, "Hearken to me, consider my case, and do in it as
   seemeth good unto thee."

   II. As a sin-hating God, v. 4-6. David takes notice of this, 1. As a
   warning to himself, and all other praying people, to remember that, as
   the God with whom we have to do is gracious and merciful, so he is pure
   and holy; though he is ready to hear prayer, yet, if we regard iniquity
   in our heart, he /ill not hear our prayers, Ps. lxvi. 18. 2. As an
   encouragement to his prayers against his enemies; they were wicked men,
   and therefore enemies to God, and such as he had not pleasure in. See
   here. (1.) The holiness of God's nature. When he says, Thou art not a
   God that has pleasure in wickedness, he means, "Thou art a God that
   hates it, as directly contrary to thy infinite purity and rectitude,
   and holy will." Though the workers of iniquity prosper, let none thence
   infer that God has pleasure in wickedness, no, not in that by which men
   pretend to honour him, as those do that hate their brethren, and cast
   them out, and say, Let the Lord be glorified. God has no pleasure in
   wickedness, though covered with a cloak of religion. Let those
   therefore who delight in sin know that God has no delight in them; nor
   let any say, when he is tempted, I am tempted of God, for God is not
   the author of sin, neither shall evil dwell with him, that is, it shall
   not always be countenanced and suffered to prosper. Dr. Hammond thinks
   this refers to that law of Moses which would not permit strangers, who
   persisted in their idolatry, to dwell in the land of Israel. (2.) The
   justice of his government. The foolish shall not stand in his sight,
   that is, shall not be smiled upon by him, nor admitted to attend upon
   him, nor shall they be acquitted in the judgment of the great day. The
   workers of iniquity are very foolish. Sin is folly, and sinners are the
   greatest of all fools; not fools of God's making (those are to be
   pitied), for he hates nothing that he has made, but fools of their own
   making, and those he hates. Wicked people hate God; justly therefore
   are they hated of him, and it will be their endless misery and ruin.
   "Those whom thou hatest thou shalt destroy;" particularly two sorts of
   sinners, who are here marked for destruction:--[1.] Those that are
   fools, that speak leasing or lying, and that are deceitful. There is a
   particular emphasis laid on these sinners (Rev. xxi. 8), All liars, and
   (Ps. xxii. 15), Whosoever loves and makes a lie; nothing is more
   contrary than this, and therefore nothing more hateful to the God of
   truth. [2.] Those that are cruel: Thou wilt abhor the bloody man; for
   inhumanity is no less contrary, no less hateful, to the God of mercy,
   whom mercy pleases. Liars and murderers are in a particular manner said
   to resemble the devil and to be his children, and therefore it may well
   be expected that God should abhor them. These were the characters of
   David's enemies; and such as these are still the enemies of Christ and
   his church, men perfectly lost to all virtue and honour; and the worse
   they are the surer we may be of their ruin in due time.

   In singing these verses, and praying them over, we must engage and stir
   up ourselves to the duty of prayer, and encourage ourselves in it,
   because we shall not seek the Lord in vain; and must express our
   detestation of sin, and our awful expectation of that day of Christ's
   appearing which will be the day of the perdition of ungodly men.

Delight in Public Worship; Happiness of the Righteous.

   7 But as for me, I will come into thy house in the multitude of thy
   mercy: and in thy fear will I worship toward thy holy temple.   8 Lead
   me, O Lord, in thy righteousness because of mine enemies; make thy way
   straight before my face.   9 For there is no faithfulness in their
   mouth; their inward part is very wickedness; their throat is an open
   sepulchre; they flatter with their tongue.   10 Destroy thou them, O
   God; let them fall by their own counsels; cast them out in the
   multitude of their transgressions; for they have rebelled against thee.
     11 But let all those that put their trust in thee rejoice: let them
   ever shout for joy, because thou defendest them: let them also that
   love thy name be joyful in thee.   12 For thou, Lord, wilt bless the
   righteous; with favour wilt thou compass him as with a shield.

   In these verses David gives three characters--of himself, of his
   enemies, and of all the people of God, and subjoins a prayer to each of
   them.

   I. He gives an account of himself and prays for himself, v. 7, 8.

   1. He is stedfastly resolved to keep closely to God and to his worship.
   Sinners go away from God, and so make themselves odious to his holiness
   and obnoxious to his justice: "But, as for me, that shall not keep me
   from thee." God's holiness and justice are so far from being a terror
   to the upright in heart, to drive them from God, that they are rather
   by them invited to cleave to him. David resolves, (1.) To worship God,
   to pay his homage to him, and give unto God the glory due unto his
   name. (2.) To worship him publicly: "I will come into thy house, the
   courts of thy house, to worship there with other faithful worshippers."
   David was much in secret worship, prayed often alone (v. 2, 3), and yet
   was very constant and devout in his attendance on the sanctuary. The
   duties of the closet are designed to prepare us for, not to excuse us
   from, public ordinances. (3.) To worship him reverently and with a due
   sense of the infinite distance there is between God and man: "In thy
   fear will I worship, with a holy awe of God upon my spirit," Heb. xii.
   28. God is greatly to be feared by all his worshippers. (4.) To take
   his encouragement, in worship, from God himself only. [1.] From his
   infinite mercy. It is in the multitude of God's mercy (the
   inexhaustible treasures of mercy that are in God and the innumerable
   proofs and instances of it which we receive from him) that David
   confides, and not in any merit or righteousness of his own, in his
   approaches to God. The mercy of God should ever be both the foundation
   of our hopes and the fountain of our joy in every thing wherein we have
   to do with him. [2.] From the instituted medium of worship, which was
   then the temple, here called the temple of his holiness, as a type of
   Christ, the great and only Mediator, who sanctifies the service as the
   temple sanctified the gold, and to whom we must have an eye in all our
   devotions as the worshippers then had to the temple.

   2. He earnestly prays that God, by his grace, would guide and preserve
   him always in the way of his duty (v. 8): Lead me in thy righteousness,
   because of my enemies--Heb. "Because of those who observe me, who watch
   for my halting and seek occasion against me." See here, (1.) The good
   use which David made of the malice of his enemies against him. The more
   curious they were in spying faults in him, that they might have whereof
   to accuse him, the more cautious he was to avoid sin and all
   appearances of it, and the more solicitous to be always found in the
   good way of God and duty. Thus, by wisdom and grace, good may come out
   of evil. (2.) The right course which David took for the baffling of
   those who sought occasion against him. He committed himself to a divine
   guidance, begged of God both by his providence and by his grace to
   direct him in the right way, and keep him from turning aside out of it,
   at any time, in any instance whatsoever, that the most critical and
   captious of his enemies, like Daniel's, might find no occasion against
   him. The way of our duty is here called God's way, and his
   righteousness, because he prescribes to us by his just and holy laws,
   which if we sincerely set before us as our rule, we may in faith beg of
   God to direct us in all particular cases. How this prayer of David's
   was answered to him see 1 Sam. xviii. 14, 15.

   II. He gives an account of his enemies, and prays against them, v. 9,
   10. 1. If his account of them is true, as no doubt it is, they have a
   very bad character; and, if they had not been bad men indeed, they
   could not have been enemies to a man after God's own heart. He had
   spoken (v. 6) of God's hating the bloody and deceitful man. "Now,
   Lord," says he, "that is the character of my enemies: they are
   deceitful; there is no trusting them, for there is no faithfulness in
   their mouth." They thought it was no sin to tell a deliberate lie if it
   might but blemish David, and render him odious. "Lord, lead me," says
   he (v. 8), "for such as these are the men I have to do with, against
   whose slanders innocency itself is no security. Do they speak fair? Do
   they talk of peace and friendship? They flatter with their tongues; it
   is designed to cover their malice, and to gain their point the more
   securely. Whatever they pretend of religion or friendship, two sacred
   things, they are true to neither: Their inward part is wickedness
   itself; it is very wickedness. They are likewise bloody; for their
   throat is an open sepulchre, cruel as the grave, gaping to devour and
   to swallow up, insatiable as the grave, which never says, It is
   enough," Prov. xxx. 15, 16. This is quoted (Rom. iii. 13) to show the
   general corruption of mankind; for they are all naturally prone to
   malice, Tit. iii. 3. The grave is opened for them all, and yet they are
   as open graves to one another. 2. If his prayer against them is heard,
   as no doubt it is, they are in a bad condition. As men are, and do, so
   they must expect to fare. He prays to God to destroy them (according to
   what he had said v. 6, "Thou shalt destroy men of this character," so
   let them fall; and sinners would soon throw themselves into ruin if
   they were let alone), to cast them out of his protection and favour,
   out of the heritage of the Lord, out of the land of the living; and woe
   to those whom God casts out. "They have by their sins deserved
   destruction; there is enough to justify God in their utter rejection:
   Cast them out in the multitude of their transgressions, by which they
   have filled up the measure of their iniquity and have become ripe for
   ruin." Persecuting God's servants fills the measure as soon as any
   thing, 1 Thess. ii. 15, 16. Nay, they may be easily made to fall by
   their own counsels; that which they do to secure themselves, and do
   mischief to others, by the over-ruling providence of God may be made a
   means of their destruction, Ps. vii. 15; ix. 15. He pleads, "They have
   rebelled against thee. Had they been only my enemies, I could safely
   have forgiven them; but they are rebels against God, his crown and
   dignity; they oppose his government, and will not repent, to give him
   glory, and therefore I plainly foresee their ruin." His prayer for
   their destruction comes not from a spirit of revenge, but from a spirit
   of prophecy, by which he foretold that all who rebel against God will
   certainly be destroyed by their own counsels. If it is a righteous
   thing with God to recompense tribulation to those that trouble his
   people, as we are told it is (2 Thess. i. 6), we pray that it may be
   done whenever we pray, Father, thy will be done.

   III. He gives an account of the people of God, and prays for them,
   concluding with an assurance of their bliss, which he doubted not of
   his own interest in. Observe, 1. The description he gives of God's
   people. They are the righteous (v. 12); for they put their trust in
   God, are well assured of his power and all-sufficiency, venture their
   all upon his promise, and are confident of his protection in the way of
   their duty; and they love his name, are well pleased with all that by
   which God has made himself known, and take delight in their
   acquaintance with him. This is true and pure religion, to live a life
   of complacency in God and dependence on him. 2. His prayer for them:
   "Let them rejoice; let them have cause to rejoice and hearts to
   rejoice; fill them with joy, with great joy and unspeakable; let them
   shout for joy, with constant joy and perpetual; let them ever shout for
   joy, with holy joy, and that which terminates in God; let them be
   joyful in thee, in thy favour, in thy salvation, not in any creature.
   Let them rejoice because thou defendest them, coverest them, or
   overshadowest them, dwellest among them." Perhaps here is an allusion
   to the pillar of cloud and fire, which was to Israel a visible token of
   God's special presence with them and the special protection they were
   under. Let us learn of David to pray, not for ourselves only, but for
   others, for all good people, for all that trust in God and love his
   name, though not in every thing of our mind nor in our interest. Let
   all that are entitled to God's promises have a share in our prayers;
   grace be with all that love Christ in sincerity. This is to concur with
   God. 3. His comfort concerning them, v. 12. He takes them into his
   prayers because they are God's peculiar people; therefore he doubts not
   but his prayers shall be heard, and they shall always rejoice; for,
   (1.) They are happy in the assurance of God's blessing: "Thou, Lord,
   wilt bless the righteous, wilt command a blessing upon them. Thou hast
   in thy word pronounced them blessed, and therefore wilt make them truly
   so. Those whom thou blessest are blessed indeed." (2.) "They are safe
   under the protection of thy favour; with that thou wilt crown him" (so
   some read it); "it is his honour, will be to him a diadem of beauty,
   and make him truly great: with that thou wilt compass him, wilt
   surround him, on every side, as with a shield." A shield, in war,
   guards only one side, but the favour of God is to the saints a defence
   on every side; like the hedge about Job, round about, so that, while
   they keep themselves under the divine protection, they are entirely
   safe and ought to be entirely satisfied.

   In singing these verses, and praying them over, we must by faith put
   ourselves under God's guidance and care, and then please ourselves with
   his mercy and grace and with the prospect of God's triumphs at last
   over all his enemies and his people's triumphs in him and in his
   salvation.
     __________________________________________________________________

P S A L M S

  PSALM VI.

   David was a weeping prophet as well as Jeremiah, and this psalm is one
   of his lamentations: either it was penned in a time, or at least
   calculated for a time, of great trouble, both outward and inward. Is
   any afflicted? Is any sick? Let him sing this psalm. The method of this
   psalm is very observable, and what we shall often meet with. He begins
   with doleful complaints, but ends with joyful praises; like Hannah, who
   went to prayer with a sorrowful spirit, but, when she had prayed, went
   her way, and her countenance was no more sad. Three things the psalmist
   is here complaining of:--1. Sickness of body. 2. Trouble of mind,
   arising from the sense of sin, the meritorious cause of pain and
   sickness. 3. The insults of his enemies upon occasion of both. Now
   here, I. He pours out his complaints before God, deprecates his wrath,
   and begs earnestly for the return of his favour, ver. 1-7. II. He
   assures himself of an answer of peace, shortly, to his full
   satisfaction, ver. 8-10. This psalm is like the book of Job.

David's Complaints.

   To the chief musician on Neginoth upon Sheminith. A psalm of David.

   1 O Lord, rebuke me not in thine anger, neither chasten me in thy hot
   displeasure.   2 Have mercy upon me, O Lord; for I am weak: O Lord,
   heal me; for my bones are vexed.   3 My soul is also sore vexed: but
   thou, O Lord, how long?   4 Return, O Lord, deliver my soul: oh save me
   for thy mercies' sake.   5 For in death there is no remembrance of
   thee: in the grave who shall give thee thanks?   6 I am weary with my
   groaning; all the night make I my bed to swim; I water my couch with my
   tears.   7 Mine eye is consumed because of grief; it waxeth old because
   of all mine enemies.

   These verses speak the language of a heart truly humbled under humbling
   providences, of a broken and contrite spirit under great afflictions,
   sent on purpose to awaken conscience and mortify corruption. Those heap
   up wrath who cry not when God binds them; but those are getting ready
   for mercy who, under God's rebukes, sow in tears, as David does here.
   Let us observe here,

   I. The representation he makes to God of his grievances. He pours out
   his complaint before him. Whither else should a child go with his
   complaints, but to his father? 1. He complains of bodily pain and
   sickness (v. 2): My bones are vexed. His bones and his flesh, like
   Job's, were touched. Though David was a king, yet he was sick and
   pained; his imperial crown could not keep his head from aching. Great
   men are men, and subject to the common calamities of human life. Though
   David was a stout man, a man of war from his youth, yet this could not
   secure him from distempers, which will soon make even the strong men to
   bow themselves. Though David was a good man, yet neither could his
   goodness keep him in health. Lord, behold, he whom thou lovest is sick.
   Let this help to reconcile us to pain and sickness, that it has been
   the lot of some of the best saints, and that we are directed and
   encouraged by their example to show before God our trouble in that
   case, who is for the body, and takes cognizance of its ailments. 2. He
   complains of inward trouble: My soul is also sorely vexed; and that is
   much more grievous than the vexation of the bones. The spirit of a man
   will sustain his infirmity, if that be in good plight; but, if that be
   wounded, the grievance is intolerable. David's sickness brought his sin
   to his remembrance, and he looked upon it as a token of God's
   displeasure against him; that was the vexation of his soul; that made
   him cry, I am weak, heal me. It is a sad thing for a man to have his
   bones and his soul vexed at the same time; but this has been sometimes
   the lot of God's own people: nay, and this completed his complicated
   trouble, that it was continued upon him a great while, which is here
   intimated in that expostulation (v. 3), Thou, O Lord! how long? To the
   living God we must, at such a time, address ourselves, who is the only
   physician both of body and mind, and not to the Assyrians, not to the
   god of Ekron.

   II. The impression which his troubles made upon him. They lay very
   heavily; he groaned till he was weary, wept till he made his bed to
   swim, and watered his couch (v. 6), wept till he had almost wept his
   eyes out (v. 7): My eye is consumed because of grief. David had more
   courage and consideration than to mourn thus for any outward
   affliction; but, when sin sat heavily upon his conscience and he was
   made to possess his iniquities, when his soul was wounded with the
   sense of God's wrath and his withdrawings from him, then he thus
   grieves and mourns in secret, and even his soul refuses to be
   comforted. This not only kept his eyes waking, but kept his eyes
   weeping. Note, 1. It has often been the lot of the best of men to be
   men of sorrows; our Lord Jesus himself was so. Our way lies through a
   vale of tears, and we must accommodate ourselves to the temper of the
   climate. 2. It well becomes the greatest spirits to be tender, and to
   relent, under the tokens of God's displeasure. David, who could face
   Goliath himself and many another threatening enemy with an undaunted
   bravery, yet melts into tears at the remembrance of sin and under the
   apprehensions of divine wrath; and it was no diminution at all to his
   character to do so. 3. True penitents weep in their retirements. The
   Pharisees disguised their faces, that they might appear unto men to
   mourn; but David mourned in the night upon the bed where he lay
   communing with his own heart, and no eye was a witness to his grief,
   but the eye of him who is all eye. Peter went out, covered his face,
   and wept. 4. Sorrow for sin ought to be great sorrow; so David's was;
   he wept so bitterly, so abundantly, that he watered his couch. 5. The
   triumphs of wicked men in the sorrows of the saints add very much to
   their grief. David's eye waxed old because of his enemies, who rejoiced
   in his afflictions and put bad constructions upon his tears. In this
   great sorrow David was a type of Christ, who often wept, and who cried
   out, My soul is exceedingly sorrowful, Heb. v. 7.

   III. The petitions which he offers up to God in this sorrowful and
   distressed state. 1. That which he dreads as the greatest evil is the
   anger of God. This was the wormwood and the gall in the affliction and
   the misery; it was the infusion of this that made it indeed a bitter
   cup; and therefore he prays (v. 1), O Lord! rebuke me not in thy anger,
   though I have deserved it, neither chasten me in thy hot displeasure.
   He does not pray, "Lord, rebuke me not; Lord, chasten me not;" for, as
   many as God loves he rebukes and chastens, as a father the son in whom
   he delights. He can bear the rebuke and chastening well enough if God,
   at the same time, lift up the light of his countenance upon him and by
   his Spirit make him to hear the joy and gladness of his
   loving-kindness; the affliction of his body will be tolerable if he
   have but comfort in his soul. No matter though sickness make his bones
   ache, if God's wrath do not make his heart ache; therefore his prayer
   is, "Lord, rebuke me not in thy wrath; let me not lie under the
   impressions of that, for that will sink me." Herein David was a type of
   Christ, whose sorest complaint, in his sufferings, was of the trouble
   of his soul and of the suspension of his Father's smiles. He never so
   much as whispered a complaint of the rage of his enemies--"Why do they
   crucify me?" or the unkindness of his friends--"Why do they desert me?"
   But he cried with a loud voice, My God, my God, why hast thou forsaken
   me? Let us thus deprecate the wrath of God more than any outward
   trouble whatsoever and always beware of treasuring up wrath against a
   day of affliction. 2. That which he desires as the greatest good, and
   which would be to him the restoration of all good, is the favour and
   friendship of God. He prays, (1.) That God would pity him and look upon
   him with compassion. He thinks himself very miserable, and misery is
   the proper object of mercy. Hence he prays, "Have mercy upon me, O
   Lord! in wrath remember mercy, and deal not with me in strict justice."
   (2.) That God would pardon his sins; for that is the proper act of
   mercy, and is often chiefly intended in that petition, Have mercy upon
   me. (3.) That God would put forth his power for his relief: "Lord, heal
   me (v. 2), save me (v. 4), speak the word, and I shall be whole, and
   all will be well." (4.) That he would be at peace with him: "Return, O
   Lord! receive me into thy favour again, and be reconciled to me. Thou
   hast seemed to depart from me and neglect me, nay, to set thyself at a
   distance, as one angry; but now, Lord, return and show thyself nigh to
   me." (5.) That he would especially preserve the inward man and the
   interests of that, whatever might become of the body: "O Lord! deliver
   my soul from sinning, from sinking, from perishing for ever." It is an
   unspeakable privilege that we have a God to go to in our afflictions,
   and it is our duty to go to him, and thus to wrestle with him, and we
   shall not seek in vain.

   IV. The pleas with which he enforces his petitions, not to move God (he
   knows our cause and the true merits of it better than we can state
   them), but to move himself. 1. He pleads God's mercy; and thence we
   take some of our best encouragements in prayer: Save me, for thy
   mercies' sake. 3. He pleads God's glory (v. 5): "For in death there is
   no remembrance of thee. Lord, if thou deliver me and comfort me, I will
   not only give thee thanks for my deliverance, and stir up others to
   join with me in these thanksgivings, but I will spend the new life thou
   shalt entrust me with in thy service and to thy glory, and all the
   remainder of my days I will preserve a grateful remembrance of thy
   favours to me, and be quickened thereby in all instances of service to
   thee; but, if I die, I shall be cut short of that opportunity of
   honouring thee and doing good to others, for in the grave who will give
   the thanks?" Not but that separate souls live and act, and the souls of
   the faithful joyfully remember God and give thanks to him. But, (1.) In
   the second death (which perhaps David, being now troubled in soul under
   the wrath of God, had some dreadful apprehensions of) there is no
   pleasing remembrance of God; devils and damned spirits blaspheme him
   and do not praise him. "Lord, let me not lie always under this wrath,
   for that is sheol, it is hell itself, and lays me under an everlasting
   disability to praise thee." Those that sincerely seek God's glory, and
   desire and delight to praise him, may pray in faith, "Lord, send me not
   to that dreadful place, where there is no devout remembrance of thee,
   nor are any thanks given to thee." (2.) Even the death of the body puts
   an end to our opportunity and capacity of glorifying God in this world,
   and serving the interests of his kingdom among men by opposing the
   powers of darkness and bringing many on this earth to know God and
   devote themselves to him. Some have maintained that the joys of the
   saints in heaven are more desirable, infinitely more so, than the
   comforts of saints on earth; yet the services of saints on earth,
   especially such eminent ones as David was, are more laudable, and
   redound more to the glory of the divine grace, than the services of the
   saints in heaven, who are not employed in maintaining the war against
   sin and Satan, nor in edifying the body of Christ. Courtiers in the
   royal presence are most happy, but soldiers in the field are more
   useful; and therefore we may, with good reason, pray that if it be the
   will of God, and he has any further work for us or our friends to do in
   this world, he will yet spare us, or them, to serve him. To depart and
   be with Christ is most happy for the saints themselves; but for them to
   abide in the flesh is more profitable for the church. This David had an
   eye to when he pleaded this, In the grave who shall give thee thanks?
   Ps. xxx. 9; lxxxviii. 10; cxv. 17; Isa. xxxviii. 18. And this Christ
   had an eye to when he said, I pray not that thou shouldst take them out
   of the world.

   We should sing these verses with a deep sense of the terrors of God's
   wrath, which we should therefore dread and deprecate above any thing;
   and with thankfulness if this be not our condition, and compassion to
   those who are thus afflicted: if we be thus troubled, let it comfort us
   that our case is not without precedent, nor, if we humble ourselves and
   pray, as David did, shall it be long without redress.

Confidence in God.

   8 Depart from me, all ye workers of iniquity; for the Lord hath heard
   the voice of my weeping.   9 The Lord hath heard my supplication; the
   Lord will receive my prayer.   10 Let all mine enemies be ashamed and
   sore vexed: let them return and be ashamed suddenly.

   What a sudden change is here for the better! He that was groaning, and
   weeping, and giving up all for gone (v. 6, 7), here looks and speaks
   very pleasantly. Having made his requests known to God, and lodged his
   case with him, he is very confident the issue will be good and his
   sorrow is turned into joy.

   I. He distinguishes himself from the wicked and ungodly, and fortifies
   himself against their insults (v. 8): Depart from me, all you workers
   of iniquity. When he was in the depth of his distress, 1. He was afraid
   that God's wrath against him would give him his portion with the
   workers of iniquity; but now that this cloud of melancholy had blown
   over he was assured that his soul would not be gathered with sinners,
   for they are not his people. He began to suspect himself to be one of
   them because of the heavy pressures of God's wrath upon him; but now
   that all his fears were silenced he bade them depart, knowing that his
   lot was among the chosen. 2. The workers of iniquity had teased him,
   and taunted him, and asked him, "Where is thy God?" triumphing in his
   despondency and despair; but now he had wherewith to answer those that
   reproached him, for God, who was about to return in mercy to him, had
   now comforted his spirit and would shortly complete his deliverance. 3.
   Perhaps they had tempted him to do as they did, to quit his religion
   and betake himself for ease to the pleasures of sin. But now, "depart
   from me; I will never lend an ear to your counsel; you would have had
   me to curse God and die, but I will bless him and live." This good use
   we should make of God's mercies to us, we should thereby have our
   resolution strengthened never to have any thing more to do with sin and
   sinners. David was a king, and he takes this occasion to renew his
   purpose of using his power for the suppression of sin and the
   reformation of manners, Ps. lxxv. 4; ci. 3. When God has done great
   things for us, this should put us upon studying what we shall do for
   him. Our Lord Jesus seems to borrow these words from the mouth of his
   father David, when, having all judgment committed to him, he shall say,
   Depart from me, all you workers of iniquity (Luke xiii. 27), and so
   teaches us to say so now, Ps. cxix. 115.

   II. He assures himself that God was, and would be, propitious to him,
   notwithstanding the present intimations of wrath which he was under. 1.
   He is confident of a gracious answer to this prayer which he is now
   making. While he is yet speaking, he is aware that God hears (as Isa.
   lxv. 24, Dan. ix. 20), and therefore speaks of it as a thing done, and
   repeats it with an air of triumph, "The Lord hath heard" (v. 8), and
   again (v. 9), "The Lord hath heard." By the workings of God's grace
   upon his heart he knew his prayer was graciously accepted, and
   therefore did not doubt but it would in due time be effectually
   answered. His tears had a voice, a loud voice, in the ears of the God
   of mercy: The Lord has heard the voice of my weeping. Silent tears are
   not speechless ones. His prayers were cries to God: "The Lord has heard
   the voice of my supplication, has put his Fiat--Let it be done, to my
   petitions, and so it will appear shortly." 2. Thence he infers the like
   favourable audience of all his other prayers: "He has heard the voice
   of my supplication, and therefore he will receive my prayer; for he
   gives, and does not upbraid with former grants."

   III. He either prays for the conversion or predicts the destruction of
   his enemies and persecutors, v. 10. 1. It may very well be taken as a
   prayer for their conversion: "Let them all be ashamed of the opposition
   they have given me and the censures they have passed upon me. Let them
   be (as all true penitents are) vexed at themselves for their own folly;
   let them return to a better temper and disposition of mind, and let
   them be ashamed of what they have done against me and take shame to
   themselves." 2. If they be not converted, it is a prediction of their
   confusion and ruin. They shall be ashamed and sorely vexed (so it maybe
   read), and that justly. They rejoiced that David was vexed (v. 2, 3),
   and therefore, as usually happens, the evil returns upon themselves;
   they also shall be sorely vexed. Those that will not give glory to God
   shall have their faces filled with everlasting shame.

   In singing this, and praying over it, we must give glory to God, as a
   God ready to hear prayer, must own his goodness to us in hearing our
   prayers, and must encourage ourselves to wait upon him and to trust in
   him in the greatest straits and difficulties.
     __________________________________________________________________

P S A L M S

  PSALM VII.

   It appears by the title that this psalm was penned with a particular
   reference to the malicious imputations that David was unjustly laid
   under by some of his enemies. Being thus wronged, I. He applies to God
   for favour, ver. 1, 2. II. He appeals to God concerning his innocency
   as to those things whereof he was accused, ver. 3-5. III. He prays to
   God to plead his cause and judge for him against his persecutors, ver.
   6-9. IV. He expresses his confidence in God that he would do so, and
   would return the mischief upon the head of those that designed it
   against him, ver. 10-16. V. He promises to give God the glory of his
   deliverance, ver. 17. In this David was a type of Christ, who was
   himself, and still is in his members, thus injured, but will certainly
   be righted at last.

David Prays Against His Enemies; Prayer for Sinners and Saints.

   Shiggaion of David, which he sang unto the Lord, concerning the words
   of Cush the Benjamite.

   1 O Lord my God, in thee do I put my trust: save me from all them that
   persecute me, and deliver me:   2 Lest he tear my soul like a lion,
   rending it in pieces, while there is none to deliver.   3 O Lord my
   God, if I have done this; if there be iniquity in my hands;   4 If I
   have rewarded evil unto him that was at peace with me; (yea, I have
   delivered him that without cause is mine enemy:)   5 Let the enemy
   persecute my soul, and take it; yea, let him tread down my life upon
   the earth, and lay mine honour in the dust. Selah.   6 Arise, O Lord,
   in thine anger, lift up thyself because of the rage of mine enemies:
   and awake for me to the judgment that thou hast commanded.   7 So shall
   the congregation of the people compass thee about: for their sakes
   therefore return thou on high.   8 The Lord shall judge the people:
   judge me, O Lord, according to my righteousness, and according to mine
   integrity that is in me.   9 Oh let the wickedness of the wicked come
   to an end; but establish the just: for the righteous God trieth the
   hearts and reins.

   Shiggaion is a song or psalm (the word is used so only here and Hab.
   iii. 1)--a wandering song (so some), the matter and composition of the
   several parts being different, but artificially put together--a
   charming song (so others), very delightful. David not only penned it,
   but sang it himself in a devout religious manner unto the Lord,
   concerning the words or affairs of Cush the Benjamite, that is, of Saul
   himself, whose barbarous usage of David bespoke him rather a Cushite,
   or Ethiopian, than a true-born Israelite. Or, more likely, it was some
   kinsman of Saul named Cush, who was an inveterate enemy to David,
   misrepresented him to Saul as a traitor, and (which was very needless)
   exasperated Saul against him, one of those children of men, children of
   Belial indeed, whom David complains of (1 Sam. xxvi. 19), that made
   mischief between him and Saul. David, thus basely abused, has recourse
   to the Lord. The injuries men do us should drive us to God, for to him
   we may commit our cause. Nay, he sings to the Lord; his spirit was not
   ruffled by it, nor cast down, but so composed and cheerful that he was
   still in tune for sacred songs and it did not occasion one jarring
   string in his harp. Thus let the injuries we receive from men, instead
   of provoking our passions, kindle and excite our devotions. In these
   verses,

   I. He puts himself under God's protection and flies to him for succour
   and shelter (v. 1): "Lord, save me, and deliver me from the power and
   malice of all those that persecute me, that they may not have their
   will against me." He pleads, 1. His relation to God. "Thou art my God,
   and therefore whither else should I go but to thee? Thou art my God,
   and therefore my shield (Gen. xv. 1), my God, and therefore I am one of
   thy servants, who may expect to be protected." 2. His confidence in
   God: "Lord, save me, for I depend upon thee: In thee do I put my trust,
   and not in any arm of flesh." Men of honour will not fail those that
   repose a trust in them, especially if they themselves have encouraged
   them to do so, which is our case. 3. The rage and malice of his
   enemies, and the imminent danger he was in of being swallowed up by
   them: "Lord, save me, or I am gone; he will tear my soul like a lion
   tearing his prey," with so much pride, and pleasure, and power, so
   easily, so cruelly. St. Paul compares Nero to a lion (2 Tim. iv. 17),
   as David here compares Saul. 4. The failure of all other helpers:
   "Lord, be thou pleased to deliver me, for otherwise there is none to
   deliver," v. 2. It is the glory of God to help the helpless.

   II. He makes a solemn protestation of his innocency as to those things
   whereof he was accused, and by a dreadful imprecation appeals to God,
   the searcher of hearts, concerning it, v. 3-5. Observe, in general, 1.
   When we are falsely accused by men it is a great comfort if our own
   consciences acquit us--


   --------------- Hic murus aheneus esto,

   Nil conscire sibi.----------------------

   Be this thy brazen bulwark of defence,

   Still to preserve thy conscious innocence.--

   and not only they cannot prove their calumnies (Acts xxiv. 13), but our
   hearts can disprove them, to our own satisfaction. 2. God is the patron
   of wronged innocency. David had no court on earth to appeal to. His
   prince, who should have righted him, was his sworn enemy. But he had
   the court of heaven to fly to, and a righteous Judge there, whom he
   could call his God. And here see, (1.) What the indictment is which he
   pleads not guilty to. He was charged with a traitorous design against
   Saul's crown and life, that he compassed and imagined to depose and
   murder him, and, in order to that, levied war against him. This he
   utterly denies. He never did this; there was no iniquity of this kind
   in his hand (v. 3); he abhorred the thought of it. He never rewarded
   evil to Saul when he was at peace with him, nor to any other, v. 4.
   Nay, as some think it should be rendered, he never rendered evil for
   evil, never did those mischief that had injured him. (2.) What evidence
   he produces of his innocency. It is hard to prove a negative, and yet
   this was a negative which David could produce very good proof of: I
   have delivered him that without cause is my enemy, v. 4. By this it
   appeared, beyond contradiction, that David had no design against Saul's
   life--that, once and again, Providence so ordered it that Saul lay at
   his mercy, and there were those about him that would soon have
   dispatched him, but David generously and conscientiously prevented it,
   when he cut off his skirt (1 Sam. xxiv. 4) and afterwards when he took
   away his spear (1 Sam. xxvi. 12), to attest for him what he could have
   done. Saul himself owned both these to be undeniable proofs of David's
   integrity and good affection to him. If we render good for evil, and
   deny ourselves the gratifications of our passion, our so doing may turn
   to us for a testimony, more than we think of, another day. (3.) What
   doom he would submit to if he were guilty (v. 5): Let the enemy
   persecute my soul to the death, and my good name when I am gone: let
   him lay my honour in the dust. This intimates, [1.] That, if he had
   been indeed injurious to others, he had reason to expect that they
   would repay him in the same coin. He that has his hand against every
   man must reckon upon it that every man's hand will be against him. [2.]
   That, in that case, he could not with any confidence go to God and beg
   of him to deliver him or plead his cause. It is a presumptuous
   dangerous thing for any that are guilty, and suffer justly, to appeal
   to God, as if they were innocent and suffered wrongfully; such must
   humble themselves and accept the punishment of their iniquity, and not
   expect that the righteous God will patronise their unrighteousness.
   [3.] That he was abundantly satisfied in himself concerning his
   innocency. It is natural to us to wish well to ourselves; and therefore
   a curse to ourselves, if we swear falsely, has been thought as awful a
   form of swearing as any. With such an oath, or imprecation, David here
   ratifies the protestation of his innocency, which yet will not justify
   us in doing the like for every light and trivial cause; for the
   occasion here was important.

   III. Having this testimony of his conscience concerning his innocency,
   he humbly prays to God to appear for him against his persecutors, and
   backs every petition with a proper plea, as one that knew how to order
   his cause before God.

   1. He prays that God would manifest his wrath against his enemies, and
   pleads their wrath against him: "Lord, they are unjustly angry at me,
   be thou justly angry with them and let them know that thou art so, v.
   6. In thy anger lift up thyself to the seat of judgment, and make thy
   power and justice conspicuous, because of the rage, the furies, the
   outrages (the word is plural) of my enemies." Those need not fear men's
   wrath against them who have God's wrath for them. Who knows the power
   of his anger?

   2. He prays that God would plead his cause.

   (1.) He prays, Awake for me to judgment (that is, let my cause have a
   hearing), to the judgment which thou hast commanded; this speaks, [1.]
   The divine power; as he blesses effectually, and is therefore said to
   command the blessing, so he judges effectually, and is therefore said
   to command the judgment, which is such as none can countermand; for it
   certainly carries execution along with it. [2.] The divine purpose and
   promise: "It is the judgment which thou hast determined to pass upon
   all the enemies of thy people. Thou hast commanded the princes and
   judges of the earth to give redress to the injured and vindicate the
   oppressed; Lord, awaken thyself to that judgment." He that loves
   righteousness, and requires it in others, will no doubt execute it
   himself. Though he seem to connive at wrong, as one asleep, he will
   awake in due time (Ps. lxxviii. 65) and will make it to appear that the
   delays were no neglects.

   (2.) He prays (v. 7), "Return thou on high, maintain thy own authority,
   resume thy royal throne of which they have despised the sovereignty,
   and the judgment-seat of which they have despised the sentence. Return
   on high, that is, visibly and in the sight of all, that it may be
   universally acknowledged that heaven itself owns and pleads David's
   cause." Some make this to point at the resurrection and ascension of
   Jesus Christ, who, when he returned to heaven (returned on high in his
   exalted state), had all judgment committed to him. Or it may refer to
   his second coming, when he shall return on high to this world, to
   execute judgment upon all. This return his injured people wait for, and
   pray for, and to it they appeal from the unjust censures of men.

   (3.) He prays again (v. 8), "Judge me, judge for me, give sentence on
   my side." To enforce this suit, [1.] He pleads that his cause was now
   brought into the proper court: The Lord shall judge the people, v. 8.
   He is the Judge of all the earth, and therefore no doubt he will do
   right and all will be obliged to acquiesce in his judgment. [2.] He
   insists upon his integrity as to all the matters in variance between
   him and Saul, and desires only to be judged, in this matter, according
   to his righteousness, and the sincerity of his heart in all the steps
   he had taken towards his preferment. [3.] He foretels that it would be
   much for the glory of God and the edification and comfort of his people
   if God would appear for him: "So shall the congregation of the people
   compass thee about; therefore do it for their sakes, that they may
   attend thee with their raises and services in the courts of thy house."
   First, They will do it of their own accord. God's appearing on David's
   behalf, and fulfilling his promise to him, would be such an instance of
   his righteousness, goodness, and faithfulness, as would greatly enlarge
   the hearts of all his faithful worshippers and fill their mouths with
   praise. David was the darling of his country, especially of all the
   good people in it; and therefore, when they saw him in a fair way to
   the throne, they would greatly rejoice and give thanks to God; crowds
   of them would attend his footstool with their praises for such a
   blessing to their land. Secondly, If David come into power, as God has
   promised him, he will take care to bring people to church by his
   influence upon them, and the ark shall not be neglected, as it was in
   the days of Saul, 1 Chron. xiii. 3.

   3. He prays, in general, for the conversion of sinners and the
   establishment of saints (v. 9): "O let the wickedness, not only of my
   wicked enemies, but of all the wicked, come to an end! but establish
   the just." Here are two things which everyone of us must desire and may
   hope for:--(1.) The destruction of sin, that it may be brought to an
   end in ourselves and others. When corruption is mortified, when every
   wicked way and thought are forsaken, and the stream which ran violently
   towards the world and the flesh is driven back and runs towards God and
   heaven, then the wickedness of the wicked comes to an end. When there
   is a general reformation of manners, when atheists and profane are
   convinced and converted, when a stop is put to the spreading of the
   infection of sin, so that evil men proceed no further, their folly
   being made manifest, when the wicked designs of the church's enemies
   are baffled, and their power is broken, and the man of sin is
   destroyed, then the wickedness of the wicked comes to an end. And this
   is that which all that love God, and for his sake hate evil, desire and
   pray for. (2.) The perpetuity of righteousness: But establish the just.
   As we pray that the bad maybe made good, so we pray that the good may
   be made better, that they may not be seduced by the wiles of the wicked
   nor shocked by their malice, that they may be confirmed in their choice
   of the ways of God and in their resolution to persevere therein, may be
   firm to the interests of God and religion and zealous in their
   endeavours to bring the wickedness of the wicked to an end. His plea to
   enforce this petition is, For the righteous God trieth the hearts and
   the reins; and therefore he knows the secret wickedness of the wicked
   and knows how to bring it to an end, and the secret sincerity of the
   just he is witness to and has secret ways of establishing.

   As far as we have the testimony of an unbiased conscience for us that
   in any instance we are wronged and injuriously reflected on, we may, in
   singing these verses, lodge our appeal with the righteous God, and be
   assured that he will own our righteous cause, and will one day, in the
   last day at furthest, bring forth our integrity as the light.

The Persecutor's Doom.

   10 My defence is of God, which saveth the upright in heart.   11 God
   judgeth the righteous, and God is angry with the wicked every day.   12
   If he turn not, he will whet his sword; he hath bent his bow, and made
   it ready.   13 He hath also prepared for him the instruments of death;
   he ordaineth his arrows against the persecutors.   14 Behold, he
   travaileth with iniquity, and hath conceived mischief, and brought
   forth falsehood.   15 He made a pit, and digged it, and is fallen into
   the ditch which he made.   16 His mischief shall return upon his own
   head, and his violent dealing shall come down upon his own pate.   17 I
   will praise the Lord according to his righteousness: and will sing
   praise to the name of the Lord most high.

   David having lodged his appeal with God by prayer and a solemn
   profession of his integrity, in the former part of the psalm, in this
   latter part does, as it were, take out judgment upon the appeal, by
   faith in the word of God, and the assurance it gives of the happiness
   and safety of the righteous and the certain destruction of wicked
   people that continue impenitent.

   I. David is confident that he shall find God his powerful protector and
   Saviour, and the patron of his oppressed innocency (v. 10): "My defence
   is of God. Not only, God is my defender, and I shall find him so; but I
   look for defence and safety in no other; my hope for shelter in a time
   of danger is placed in God alone; if I have defence, it must be of
   God." My shield is upon God (so some read it); there is that in God
   which gives an assurance of protection to all that are his. His name is
   a strong tower, Prov. xviii. 10. Two things David builds this
   confidence upon:--1. The particular favour God has for all that are
   sincere: He saves the upright in heart, saves them with an everlasting
   salvation, and therefore will preserve them to his heavenly kingdom; he
   saves them out of their present troubles, as far as is good for them;
   their integrity and uprightness will preserve them. The upright in
   heart are safe, and ought to think themselves so, under the divine
   protection. 2. The general respect he has for justice and equity: God
   judgeth the righteous; he owns every righteous cause, and will maintain
   it in every righteous man, and will protect him. God is a righteous
   Judge (so some read it), who not only doeth righteousness himself, but
   will take care that righteousness be done by the children of men and
   will avenge and punish all unrighteousness.

   II. He is no less confident of the destruction of all his persecutors,
   even as many of them as would not repent, to give glory to God. He
   reads their doom here, for their good, if possible, that they might
   cease from their enmity, or, however, for his own comfort, that he
   might not be afraid of them nor aggrieved at their prosperity and
   success for a time. He goes into the sanctuary of God, and there
   understands,

   1. That they are children of wrath. They are not to be envied, for God
   is angry with them, is angry with the wicked every day. They are every
   day doing that which is provoking to him, and he resents it, and
   treasures it up against the day of wrath. As his mercies are new every
   morning towards his people, so his anger is new every morning against
   the wicked, upon the fresh occasions given for it by their renewed
   transgressions. God is angry with the wicked even in the merriest and
   most prosperous of their days, even in the days of their devotion; for,
   if they be suffered to prosper, it is in wrath; if they pray, their
   very prayers are an abomination. The wrath of God abides upon them
   (John iii. 36) and continual additions are made to it.

   2. That they are children of death, as all the children of wrath are,
   sons of perdition, marked out for ruin. See their destruction.

   (1.) God will destroy them. The destruction they are reserved for is
   destruction from the Almighty, which ought to be a terror to every one
   of us, for it comes from the wrath of God, v. 13, 14. It is here
   intimated, [1.] That the destruction of sinners may be prevented by
   their conversion, for it is threatened with that proviso: If he turn
   not from his evil way, if he do not let fall his enmity against the
   people of God, then let him expect it will be his ruin; but, if he
   turn, it is implied that his sin shall be pardoned and all shall be
   well. Thus even the threatenings of wrath are introduced with a
   gracious implication of mercy, enough to justify God for ever in the
   destruction of those that perish; they might have turned and lived, but
   they chose rather to go on and die and their blood is therefore upon
   their own heads. [2.] That, if it be not thus prevented by the
   conversion of the sinner, it will be prepared for him by the justice of
   God. In general (v. 13), He has prepared for him the instruments of
   death, of all that death which is the wages of sin. If God will slay,
   he will not want instruments of death for any creature; even the least
   and weakest may be made so when he pleases. First, Here is variety of
   instruments, all which breathe threatenings and slaughter. Here is a
   sword, which wounds and kills at hand, a bow and arrows, which wound
   and kill at a distance those who think to get out of the reach of God's
   vindictive justice. If the sinner flees from the iron weapon, yet the
   bow of steel shall strike him through, Job xx. 24. Secondly, These
   instruments of death are all said to be made ready. God has them not to
   seek, but always at hand. Judgments are prepared for scorners. Tophet
   is prepared of old. Thirdly, While God is preparing his instruments of
   death, he gives the sinners timely warning of their danger, and space
   to repent and prevent it. He is slow to punish, and long-suffering to
   us-ward, not willing that any should perish. Fourthly, The longer the
   destruction is delayed, to give time for repentance, the sorer will it
   be and the heavier will it fall and lie for ever if that time be not so
   improved; while God is waiting the sword is in the whetting and the bow
   in the drawing. Fifthly, The destruction of impenitent sinners, though
   it come slowly, yet comes surely; for it is ordained, they are of old
   ordained to it. Sixthly, Of all sinners persecutors are set up as the
   fairest marks of divine wrath; against them, more than any other, God
   has ordained his arrows. They set God at defiance, but cannot set
   themselves out of the reach of his judgments.

   (2.) They will destroy themselves, v. 14-16. The sinner is here
   described as taking a great deal of pains to ruin himself, more pains
   to damn his soul than, if directed aright, would save it. His conduct
   is described, [1.] By the pains of a labouring woman that brings forth
   a false conception, v. 14. The sinner's head with its politics
   conceives mischief, contrives it with a great deal of art, lays the
   plot deep, and keeps it close; the sinner's heart with its passions
   travails with iniquity, and is in pain to be delivered of the malicious
   projects it is hatching against the people of God. But what does it
   come to when it comes to the birth? It is falsehood; it is a cheat upon
   himself; it is a lie in his right hand. He cannot compass what he
   intended, nor, if he gain his point, will he gain the satisfaction he
   promised himself. He brings forth wind (Isa. xxvi. 18), stubble (Isa.
   xxxiii. 11), death (James i. 15), that is, falsehood. [2.] By the pains
   of a labouring man that works hard to dig a pit, and then falls into it
   and perishes in it. First, This is true, in a sense of all sinners.
   They prepare destruction for themselves by preparing themselves for
   destruction, loading themselves with guilt and submitting themselves to
   their corruptions. Secondly, It is often remarkably true of those who
   contrive mischief against the people of God or against their
   neighbours; by the righteous hand of God it is made to return upon
   their own heads. What they designed for the shame and destruction of
   others proves to be their own confusion.


   --------------------- Nec lex est jusitior ulla

   Quam necis artifices arte perire sua---------

   There is not a juster law than that the author

   of a murderous contrivance shall perish by it.

   Some apply it to Saul, who fell upon his sword.

   In singing this psalm we must do as David here does (v. 17), praise the
   Lord according to his righteousness, that is, give him the glory of
   that gracious protection under which he takes his afflicted people and
   of that just vengeance with which he will pursue those that afflict
   them. Thus we must sing to the praise of the Lord most high, who, when
   his enemies deal proudly, shows that he is above them.
     __________________________________________________________________

P S A L M S

  PSALM VIII.

   This psalm is a solemn meditation on, and admiration of, the glory and
   greatness of God, of which we are all concerned to think highly and
   honourably. It begins and ends with the same acknowledgment of the
   transcendent excellency of God's name. It is proposed for proof (ver.
   1) that God's name is excellent in all the earth, and then it is
   repeated as proved (with a "quod erat demonstrandum"--which was to be
   demonstrated) in the last verse. For the proof of God's glory the
   psalmist gives instances of his goodness to man; for God's goodness is
   his glory. God is to be glorified, I. For making known himself and his
   great name to us, ver. 1. II. For making use of the weakest of the
   children of men, by them to serve his own purposes, ver. 2. III. For
   making even the heavenly bodies useful to man, ver. 3, 4. IV. For
   making him to have dominion over the creatures in this lower world, and
   thereby placing him but little lower then the angels, ver. 5-8. This
   psalm is, in the New Testament, applied to Christ and the work of our
   redemption which he wrought out; the honour given by the children of
   men to him (ver. 2, compared with Matt. xxi. 16) and the honour put
   upon the children of men by him, both in his humiliation, when he was
   made a little lower then the angels, and in his exaltation, when he was
   crowned with glory and honour. Compare ver. 5, 6, with Heb. ii. 6-8; 1
   Cor. xv. 27. When we are observing the glory of God in the kingdom of
   nature and providence we should be led by that, and through that, to
   the contemplation of his glory in the kingdom of grace.

Glory of God in His Works.

   To the chief musician upon Gittith. A psalm of David.

   1 O Lord our Lord, how excellent is thy name in all the earth! who hast
   set thy glory above the heavens.   2 Out of the mouth of babes and
   sucklings hast thou ordained strength because of thine enemies, that
   thou mightest still the enemy and the avenger.

   The psalmist here sets himself to give to God the glory due to his
   name. Dr. Hammond grounds a conjecture upon the title of this psalm
   concerning the occasion of penning it. It is said to be upon Gittith,
   which is generally taken for the tune, or musical instrument, with
   which this psalm was to be sung; but he renders it upon the Gittite,
   that is, Goliath the Gittite, whom he vanquished and slew (1 Sam.
   xvii.); that enemy was stilled by him who was, in comparison, but a
   babe and a suckling. The conjecture would be probable enough but that
   we find two other psalms with the same title, Ps. lxxxi. and lxxxiv..
   Two things David here admires:--

   I. How plainly God displays his glory himself, v. 1. He addresses
   himself to God with all humility and reverence, as the Lord and his
   people's Lord: O Lord our Lord! If we believe that God is the Lord, we
   must avouch and acknowledge him to be ours. He is ours, for he made us,
   protects us, and takes special care of us. He must be ours, for we are
   bound to obey him and submit to him; we must own the relation, not only
   when we come to pray to God, as a plea with him to show us mercy, but
   when we come to praise him, as an argument with ourselves to give him
   glory: and we shall never think we can do that with affection enough if
   we consider, 1. How brightly God's glory shines even in this lower
   world: How excellent is his name in all the earth! The works of
   creation and Providence evince and proclaim to all the world that there
   is an infinite Being, the fountain of all being, power, and perfection,
   the sovereign ruler, powerful protector, and bountiful benefactor of
   all the creatures. How great, how illustrious, how magnificent, is his
   name in all the earth! The light of it shines in men's faces every
   where (Rom. i. 20); if they shut their eyes against it, that is their
   fault. There is no speech or language but the voice of God's name
   either is heard in it or may be. But this looks further, to the gospel
   of Christ, by which the name of God, as it is notified by divine
   revelation, which before was great in Israel only, came to be so in all
   the earth, the utmost ends of which have thus been made to see God's
   great salvation, Mark xvi. 15, 16. 2. How much more brightly it shines
   in the upper world: Thou hast set thy glory above the heavens. (1.) God
   is infinitely more glorious and excellent than the noblest of creatures
   and those that shine most brightly. (2.) Whereas we, on this earth,
   only hear God's excellent name, and praise that, the angels and blessed
   spirits above see his glory, and praise that, and yet he is exalted far
   above even their blessing and praise. (3.) In the exaltation of the
   Lord Jesus to the right hand of God, who is the brightness of his
   Father's glory and the express image of his person, God set his glory
   above the heavens, far above all principalities and powers.

   II. How powerfully he proclaims it by the weakest of his creatures (v.
   2): Out of the mouth of babes and sucklings hast thou ordained
   strength, or perfected praise, the praise of thy strength, Matt. xxi.
   16. This intimates the glory of God, 1. In the kingdom of nature. The
   care God takes of little children (when they first come into the world
   the most helpless of all animals), the special protection they are
   under, and the provision nature has made for them, ought to be
   acknowledged by every one of us, to the glory of God, as a great
   instance of his power and goodness, and the more sensibly because we
   have all had the benefit of it, for to this we owe it that we died not
   from the womb, that the knees then prevented us, and the breasts, that
   we should suck. "This is such an instance of thy goodness, as may for
   ever put to silence the enemies of thy glory, who say, There is no
   God." 2. In the kingdom of Providence. In the government of this lower
   world he makes use of the children of men, some that know him and
   others that do not (Isa. xlv. 4), and these such as have been babes and
   sucklings; nay, sometimes he is pleased to serve his own purposes by
   the ministry of such as are still, in wisdom and strength, little
   better than babes and sucklings. 3. In the kingdom of grace, the
   kingdom of the Messiah. It is here foretold that by the apostles, who
   were looked upon but as babes, unlearned and ignorant men (Acts iv.
   13), mean and despicable, and by the foolishness of their preaching,
   the devil's kingdom should be thrown down as Jericho's walls were by
   the sound of rams' horns. The gospel is called the arm of the Lord and
   the rod of his strength; this was ordained to work wonders, not out of
   the mouth of philosophers or orators, politicians or statesmen, but of
   a company of poor fishermen, who lay under the greatest external
   disadvantages; yea, we hear children crying, Hosanna to the Son of
   David, when the chief priests and Pharisees owned him not, but despised
   and rejected him; to that therefore our Saviour applied this (Matt.
   xxi. 16) and by it stilled the enemy. Sometimes the grace of God
   appears wonderfully in young children, and he teaches those knowledge,
   and makes those to understand doctrine, who are but newly weaned from
   the milk and drawn from the breasts, Isa. xxviii. 9. Sometimes the
   power of God brings to pass great things in his church by very weak and
   unlikely instruments, and confounds the noble, wise, and mighty, by the
   base, and weak, and foolish things of the world, that no flesh may
   glory in his presence, but the excellency of the power may the more
   evidently appear to be of God, and not of man, 1 Cor. i. 27, 28. This
   he does because of his enemies, because they are insolent and haughty,
   that he may still them, may put them to silence, and put them to shame,
   and so be justly avenged on the avengers; see Acts iv. 14; vi. 10. The
   devil is the great enemy and avenger, and by the preaching of the
   gospel he was in a great measure stilled, his oracles were silenced,
   the advocates of his cause were confounded, and unclean spirits
   themselves were not suffered to speak.

   In singing this let us give God the glory of his great name, and of the
   great things he has done by the power of his gospel, in the chariot of
   which the exalted Redeemer rides forth conquering and to conquer, and
   ought to be attended, not only with our praises, but with our best
   wishes. Praise is perfected (that is, God is in the highest degree
   glorified) when strength is ordained out of the mouth of babes and
   sucklings.

Condescension of God.

   3 When I consider thy heavens, the work of thy fingers, the moon and
   the stars, which thou hast ordained;   4 What is man, that thou art
   mindful of him? and the son of man, that thou visitest him?   5 For
   thou hast made him a little lower than the angels, and hast crowned him
   with glory and honour.   6 Thou madest him to have dominion over the
   works of thy hands; thou hast put all things under his feet:   7 All
   sheep and oxen, yea, and the beasts of the field;   8 The fowl of the
   air, and the fish of the sea, and whatsoever passeth through the paths
   of the seas.   9 O Lord our Lord, how excellent is thy name in all the
   earth!

   David here goes on to magnify the honour of God by recounting the
   honours he has put upon man, especially the man Christ Jesus. The
   condescensions of the divine grace call for our praises as much as the
   elevations of the divine glory. How God has condescended in favour to
   man the psalmist here observes with wonder and thankfulness, and
   recommends it to our thoughts. See here,

   I. What it is that leads him to admire the condescending favour of God
   to man; it is his consideration of the lustre and influence of the
   heavenly bodies, which are within the view of sense (v. 3): I consider
   thy heavens, and there, particularly, the moon and the stars. But why
   does he not take notice of the sun, which much excels them all?
   Probably because it was in a night-walk, but moon-light, that he
   entertained and instructed himself with this meditation, when the sun
   was not within view, but only the moon and the stars, which, though
   they are not altogether so serviceable to man as the sun is, yet are no
   less demonstrations of the wisdom, power, and goodness of the Creator.
   Observe, 1. It is our duty to consider the heavens. We see them, we
   cannot but see them. By this, among other things, man is distinguished
   from the beasts, that, while they are so framed as to look downwards to
   the earth, man is made erect to look upwards towards heaven. Os homini
   sublime dedit, coelumque tueri jussit--To man he gave an erect
   countenance, and bade him gaze on the heavens, that thus he may be
   directed to set his affections on things above; for what we see has not
   its due influence upon us unless we consider it. 2. We must always
   consider the heavens as God's heavens, not only as all the world is
   his, even the earth and the fulness thereof, but in a more peculiar
   manner. The heavens, even the heavens, are the Lord's (Ps. cxv. 16);
   they are the place of the residence of his glory and we are taught to
   call him Our Father in heaven. 3. They are therefore his, because they
   are the work of his fingers. He made them; he made them easily. The
   stretching out of the heavens needed not any outstretched arm; it was
   done with a word; it was but the work of his fingers. He made them with
   very great curiosity and fineness, like a nice piece of work which the
   artist makes with his fingers. 4. Even the inferior lights, the moon
   and stars, show the glory and power of the Father of lights, and
   furnish us with matter for praise. 5. The heavenly bodies are not only
   the creatures of the divine power, but subject to the divine
   government. God not only made them, but ordained them, and the
   ordinances of heaven can never be altered. But how does this come in
   here to magnify God's favour to man? (1.) When we consider how the
   glory of God shines in the upper world we may well wonder that he
   should take cognizance of such a mean creature as man, that he who
   resides in that bright and blessed part of the creation, and governs
   it, should humble himself to behold the things done upon this earth;
   see Ps. cxiii. 5, 6. (2.) When we consider of what great use the
   heavens are to men on earth, and how the lights of heavens are divided
   unto all nations (Deut. iv. 19, Gen. i. 15), we may well say, "Lord,
   what is man that thou shouldst settle the ordinances of heaven with an
   eye to him and to his benefit, and that his comfort and convenience
   should be so consulted in the making of the lights of heaven and
   directing their motions!"

   II. How he expresses this admiration (v. 4): "Lord, what is man (enosh,
   sinful, weak, miserable man, a creature so forgetful of thee and his
   duty to thee) that thou art thus mindful of him, that thou takest
   cognizance of him and of his actions and affairs, that in the making of
   the world thou hadst a respect to him! What is the son of man, that
   thou visitest him, that thou not only feedest him and clothest him,
   protectest him and providest for him, in common with other creatures,
   but visited him as one friend visits another, art pleased to converse
   with him and concern thyself for him! What is man--(so mean a
   creature), that he should be thus honoured--(so sinful a creature),
   that he should be thus countenanced and favoured!" Now this refers,

   1. To mankind in general. Though man is a worm, and the son of man is a
   worm (Job xxv. 6), yet God puts a respect upon him, and shows him
   abundance of kindness; man is, above all the creatures in this lower
   world, the favourite and darling of Providence. For, (1.) He is of a
   very honourable rank of beings. We may be sure he takes precedence of
   all the inhabitants of this lower world, for he is made but a little
   lower than the angels (v. 5), lower indeed, because by his body he is
   allied to the earth and to the beasts that perish, and yet by his soul,
   which is spiritual and immortal, he is so near akin to the holy angels
   that he may be truly said to be but a little lower than they, and is,
   in order, next to them. He is but for a little while lower than the
   angels, while his great soul is cooped up in a house of clay, but the
   children of the resurrection shall be isangeloi--angels' peers (Luke
   xx. 36) and no longer lower than they. (2.) He is endued with noble
   faculties and capacities: Thou hast crowned him with glory and honour.
   He that gave him his being has distinguished him, and qualified him for
   a dominion over the inferior creatures; for, having made him wiser than
   the beasts of the earth and the fowls of heaven (Job xxxv. 11), he has
   made him fit to rule them and it is fit that they should be ruled by
   him. Man's reason is his crown of glory; let him not profane that crown
   by disturbing the use of it nor forfeit that crown by acting contrary
   to its dictates. (3.) He is invested with a sovereign dominion over the
   inferior creatures, under God, and is constituted their lord. He that
   made them, and knows them, and whose own they are, has made man to have
   dominion over them, v. 6. His charter, by which he holds this royalty,
   bears equal date with his creation (Gen. i. 28) and was renewed after
   the flood, Gen. ix. 2. God has put all things under man's feet, that he
   might serve himself, not only of the labour, but of the productions and
   lives of the inferior creatures; they are all delivered into his hand,
   nay, they are all put under his feet. He specifies some of the inferior
   animals (v. 7, 8), not only sheep and oxen, which man takes care of and
   provides for, but the beasts of the field, as well as those of the
   flood, yea, and those creatures which are most at a distance from man,
   as the fowl of the air, yea, and the fish of the sea, which live in
   another element and pass unseen through the paths of the seas. Man has
   arts to take these; though many of them are much stronger and many of
   them much swifter than he, yet, one way or other, he is too hard for
   them, Jam. iii. 7. Every kind of beasts, and birds, and things in the
   sea, is tamed, and has been tamed. He has likewise liberty to use them
   as he has occasion. Rise, Peter, kill and eat, Acts x. 13. Every time
   we partake of fish or of fowl we realize this dominion which man has
   over the works of God's hands; and this is a reason for our subjection
   to God, our chief Lord, and to his dominion over us.

   2. But this refers, in a particular manner, to Jesus Christ. Of him we
   are taught to expound it, Heb. ii. 6-8, where the apostle, to prove the
   sovereign dominion of Christ both in heaven and in earth, shows that he
   is that man, that son of man, here spoken of, whom God has crowned with
   glory and honour and made to have dominion over the works of his hands.
   And it is certain that the greatest favour that ever was shown to the
   human race, and the greatest honour that ever was put upon the human
   nature, were exemplified in the incarnation and exaltation of the Lord
   Jesus; these far exceed the favours and honours done us by creation and
   providence, though they also are great and far more than we deserve. We
   have reason humbly to value ourselves by it and thankfully to admire
   the grace of God in it, (1.) That Jesus Christ assumed the nature of
   man, and, in that nature, humbled himself. He became the Son of man, a
   partaker of flesh and blood; being so, God visited him, which some
   apply to his sufferings for us, for it is said (Heb. ii. 9), For the
   suffering of death, a visitation in wrath, he was crowned with glory
   and honour. God visited him; having laid upon him the iniquity of us
   all, he reckoned with him for it, visited him with a rod and with
   stripes, that we by them might be healed. He was, for a little while
   (so the apostle interprets it), made lower than the angels, when he
   took upon him the form of a servant and made himself of no reputation.
   (2.) That, in that nature, he is exalted to be Lord of all. God the
   Father exalted him, because he had humbled himself, crowned him with
   glory and honour, the glory which he had with him before the worlds
   were, set not only the head of the church, but head over all things to
   the church, and gave all things into his hand, entrusted him with the
   administration of the kingdom of providence in conjunction with and
   subserviency to the kingdom of grace. All the creatures are put under
   his feet; and, even in the days of his flesh, he gave some specimens of
   his power over them, as when he commanded the winds and the seas, and
   appointed a fish to pay his tribute. With good reason therefore does
   the psalmist conclude as he began, Lord, how excellent is thy name in
   all the earth, which has been honoured with the presence of the
   Redeemer, and is still enlightened by his gospel and governed by his
   wisdom and power!

   In singing this and praying it over, though we must not forget to
   acknowledge, with suitable affections, God's common favours to mankind,
   particularly in the serviceableness of the inferior creatures to us,
   yet we must especially set ourselves to give glory to our Lord Jesus,
   by confessing that he is Lord, submitting to him as our Lord, and
   waiting till we see all things put under him and all his enemies made
   his footstool.
     __________________________________________________________________

P S A L M S

  PSALM IX.

   In this psalm, I. David praises God for pleading his cause, and giving
   him victory over his enemies and the enemies of his country (ver. 1-6),
   and calls upon others to join with him in his songs of praise, ver. 11,
   12. II. He prays to God that he might have still further occasion to
   praise him, for his own deliverances and the confusion of his enemies,
   ver. 13, 14, 19, 20. III. He triumphs in the assurance he had of God's
   judging the world (ver. 7, 8), protecting his oppressed people (ver. 9,
   10, 18), and bringing his and their implacable enemies to ruin, ver.
   15-17. This is very applicable to the kingdom of the Messiah, the
   enemies of which have been in part destroyed already, and shall be yet
   more and more till they all be made his footstool, which we are to
   assure ourselves of, that God may have the glory and we may take the
   comfort.

Devout Acknowledgments.

   To the chief musician upon Muth-labben. A psalm of David.

   1 I will praise thee, O Lord, with my whole heart; I will show forth
   all thy marvellous works.   2 I will be glad and rejoice in thee: I
   will sing praise to thy name, O thou most High.   3 When mine enemies
   are turned back, they shall fall and perish at thy presence.   4 For
   thou hast maintained my right and my cause; thou satest in the throne
   judging right.   5 Thou hast rebuked the heathen, thou hast destroyed
   the wicked, thou hast put out their name for ever and ever.   6 O thou
   enemy, destructions are come to a perpetual end: and thou hast
   destroyed cities; their memorial is perished with them.   7 But the
   Lord shall endure for ever: he hath prepared his throne for judgment.
   8 And he shall judge the world in righteousness, he shall minister
   judgment to the people in uprightness.   9 The Lord also will be a
   refuge for the oppressed, a refuge in times of trouble.   10 And they
   that know thy name will put their trust in thee: for thou, Lord, hast
   not forsaken them that seek thee.

   The title of this psalm gives a very uncertain sound concerning the
   occasion of penning it. It is upon Muth-labben, which some make to
   refer to the death of Goliath, others of Nabal, others of Absalom; but
   I incline to think it signifies only some tone, or some musical
   instrument, to which this psalm was intended to be sung; and that the
   enemies David is here triumphing in the defeat of are the Philistines,
   and the other neighbouring nations that opposed his settlement in the
   throne, whom he contested with and subdued in the beginning of his
   reign, 2 Sam. v. 8. In these verses,

   I. David excites and engages himself to praise God for his mercies and
   the great things he had of late done for him and his government, v. 1,
   2. Note, 1. God expects suitable returns of praise from those for whom
   he has done marvellous works. 2. If we would praise God acceptably, we
   must praise him in sincerity, with our hearts, and not only with our
   lips, and be lively and fervent in the duty, with our whole heart. 3.
   When we give thanks for some one particular mercy we should take
   occasion thence to remember former mercies and so to show forth all his
   marvellous works. 4. Holy joy is the life of thankful praise, as
   thankful praise is the language of holy joy: I will be glad and rejoice
   in thee. 5. Whatever occurs to make us glad, our joy must pass through
   it, and terminate in God only: I will be glad and rejoice in thee, not
   in the gift so much as in the giver. 6. Joy and praise are properly
   expressed by singing psalms. 7. When God has shown himself to be above
   the proud enemies of the church we must take occasion thence to give
   glory to him as the Most High. 8. The triumphs of the Redeemer ought to
   be the triumphs of the redeemed; see Rev. xii. 10; xix. 5; xv. 3, 4.

   II. He acknowledges the almighty power of God as that which the
   strongest and stoutest of his enemies were no way able to contest with
   or stand before, v. 3. But, 1. They are forced to turn back. Their
   policy and their courage fail them, so that they cannot, they dare not,
   push forward in their enterprises, but retire with precipitation. 2.
   When once they turn back, they fall and perish; even their retreat will
   be their ruin, and they will save themselves no more by flying than by
   fighting. If Haman begin to fall before Mordecai, he is a lost man, and
   shall prevail no more; see Esther vi. 13. 3. The presence of the Lord,
   and the glory of his power, are sufficient for the destruction of his
   and his people's enemies. That is easily done which a man does with his
   very presence; with that God confounds his enemies, such a presence has
   he. This was fulfilled when our Lord Jesus, with one word, I am he,
   made his enemies to fall back at his presence (John xviii. 6) and he
   could, at the same time, have made them perish. 4. When the enemies of
   God's church are put to confusion we must ascribe their discomfiture to
   the power, not of instruments, but of his presence, and give him all
   the glory.

   III. He gives to God the glory of his righteousness, in his appearing
   on his behalf (v. 4): "Thou hast maintained my right and my cause, that
   is, my righteous cause; when that came on, thou satest in the throne,
   judging right." Observe, 1. God sits in the throne of judgment. To him
   it belongs to decide controversies, to determine appeals, to avenge the
   injured, and to punish the injurious; for he has said, Vengeance is
   mine. 2. We are sure that the judgment of God is according to truth and
   that with him there is no unrighteousness. Far be it from God that he
   should pervert justice. If there seem to us to be some irregularity in
   the present decisions of Providence, yet these, instead of shaking our
   belief of God's justice, may serve to strengthen our belief of the
   judgment to come, which will set all to-rights. 3. Whoever disown and
   desert a just and injured cause, we may be sure that the righteous God
   will maintain it and plead it with jealousy, and will never suffer it
   to be run down.

   IV. He records, with joy, the triumphs of the God of heaven over all
   the powers of hell and attends those triumphs with his praises, v. 5.
   By three steps the power and justice of God had proceeded against the
   heathen, and wicked people, who were enemies to the king God had lately
   set up upon his holy hill of Zion. 1. He had checked them: "Thou hast
   rebuked the heathen, hast given them real proofs of thy displeasure
   against them." This he did before he destroyed them, that they might
   take warning by the rebukes of Providence and so prevent their own
   destruction. 2. He had cut them off: Thou hast destroyed the wicked.
   The wicked are marked for destruction, and some are made monuments of
   God's vindictive justice and destructive power in this world. 3. He had
   buried them in oblivion and perpetual infamy, had put out their name
   for ever, that they should never be remembered with any respect.

   V. He exults over the enemy whom God thus appears against (v. 6): Thou
   hast destroyed cities. Either, "Thou, O enemy! hast destroyed our
   cities, at least in intention and imagination," or "Thou, O God! hast
   destroyed their cities by the desolation brought upon their country."
   It may be taken either way; for the psalmist will have the enemy to
   know, 1. That their destruction is just and that God was but reckoning
   with them for all the mischief which they had done and designed against
   his people. The malicious and vexatious neighbours of Israel, as the
   Philistines, Moabites, Ammonites, Edomites, and Syrians, had made
   incursions upon them (when there was no king in Israel to fight their
   battles), had destroyed their cities and done what they could to make
   their memorial perish with them. But now the wheel was turned upon
   them; their destructions of Israel had come to a perpetual end; they
   shall now cease to spoil and must themselves be spoiled, Isa. xxxiii.
   1. 2. That it is total and final, such a destruction as should make a
   perpetual end of them, so that the very memorial of their cities should
   perish with them, So devouring a thing is time, and much more such
   desolations do the righteous judgments of God make upon sinners, that
   great and populous cities have been reduced to such ruins that their
   very memorial has perished, and those who have sought them could not
   find where they stood; but we look for a city that has stronger
   foundations.

   VI. He comforts himself and others in God, and pleases himself with the
   thoughts of him. 1. With the thoughts of his eternity. On this earth we
   see nothing durable, even strong cities are buried in rubbish and
   forgotten; but the Lord shall endure for ever, v. 7. There is no change
   of his being; his felicity, power, and perfection, are out of the reach
   of all the combined forces of hell and earth; they may put an end to
   our liberties, our privileges, our lives, but our God is still the
   same, and sits even upon the floods, unshaken, undisturbed, Ps. xxix.
   10; xciii. 2. 2. With the thoughts of his sovereignty both in
   government and judgment: He has prepared his throne, has fixed it by
   his infinite wisdom, has fixed it by his immutable counsel. It is the
   great support and comfort of good people, when the power of the
   church's enemies is threatening and the posture of its affairs
   melancholy and perplexed, that God now rules the world and will shortly
   judge the world. 3. With the thoughts of his justice and righteousness
   in all the administrations of his government. He does all every day, he
   will do all at the last day, according to the eternal unalterable rules
   of equity (v. 8): He shall judge the world, all persons and all
   controversies, shall minister judgment to the people (shall determine
   their lot both in this and in the future state) in righteousness and in
   uprightness, so that there shall not be the least colour of exception
   against it. 4. With the thoughts of that peculiar favour which God
   bears to his own people and the special protection which he takes them
   under. The Lord, who endures for ever, is their everlasting strength
   and protection; he that judges the world will be sure to judge for
   them, when at any time they are injured or distressed (v. 9): He will
   be a refuge for the oppressed, a high place, a strong place, for the
   oppressed, in times of trouble. It is the lot of God's people to be
   oppressed in this world and to have troublous times appointed to them.
   Perhaps God may not immediately appear for them as their deliverer and
   avenger; but, in the midst of their distresses, they may by faith flee
   to him as their refuge and may depend upon his power and promise for
   their safety, so that no real hurt shall be done them. 5. With the
   thoughts of that sweet satisfaction and repose of mind which those have
   that make God their refuge (v. 10): "Those that know thy name will put
   their trust in thee, as I have done" (for the grace of God is the same
   in all the saints), "and then they will find, as I have found, that
   thou dost not forsake those that seek thee;" for the favour of God is
   the same towards all the saints. Note, (1.) The better God is known the
   more he is trusted. Those who know him to be a God of infinite wisdom
   will trust him further than they can see him (Job xxxv. 14); those who
   know him to be a God of almighty power will trust him when
   creature-confidences fail and they have nothing else to trust to (2
   Chron. xx. 12); and those who know him to be a God of infinite grace
   and goodness will trust him though he slay them, Job xiii. 15. Those
   who know him to be a God of inviolable truth and faithfulness will
   rejoice in his word of promise, and rest upon that, though the
   performance be deferred and intermediate providences seem to contradict
   it. Those who know him to be the Father of spirits, and an everlasting
   Father, will trust him with their souls as their main care and trust in
   him at all times, even to the end. (2.) The more God is trusted the
   more he is sought unto. If we trust God we shall seek him by faithful
   and fervent prayer, and by a constant care to approve ourselves to him
   in the whole course of our conversations. (3.) God never did, nor ever
   will, disown or desert any that duly seek to him and trust in him.
   Though he afflict them, he will not leave them comfortless; though he
   seem to forsake them for a while, yet he will gather them with
   everlasting mercies.

A Call to Praise God; Certain Ruin of the Wicked.

   11 Sing praises to the Lord, which dwelleth in Zion: declare among the
   people his doings.   12 When he maketh inquisition for blood, he
   remembereth them: he forgetteth not the cry of the humble.   13 Have
   mercy upon me, O Lord; consider my trouble which I suffer of them that
   hate me, thou that liftest me up from the gates of death:   14 That I
   may show forth all thy praise in the gates of the daughter of Zion: I
   will rejoice in thy salvation.   15 The heathen are sunk down in the
   pit that they made: in the net which they hid is their own foot taken.
     16 The Lord is known by the judgment which he executeth: the wicked
   is snared in the work of his own hands. Higgaion. Selah.   17 The
   wicked shall be turned into hell, and all the nations that forget God.
     18 For the needy shall not alway be forgotten: the expectation of the
   poor shall not perish for ever.   19 Arise, O Lord; let not man
   prevail: let the heathen be judged in thy sight.   20 Put them in fear,
   O Lord: that the nations may know themselves to be but men. Selah.

   In these verses,

   I. David, having praised God himself, calls upon and invites others to
   praise him likewise, v. 11. Those who believe God is greatly to be
   praised not only desire to do that work better themselves, but desire
   that others also may join with them in it and would gladly be
   instrumental to bring them to it: Sing praises to the Lord who dwelleth
   in Zion. As the special residence of his glory is in heaven, so the
   special residence of his grace is in his church, of which Zion was a
   type. There he meets his people with his promises and graces, and there
   he expects they should meet him with their praises and services. In all
   our praises we should have an eye to God as dwelling in Zion, in a
   special manner present in the assemblies of his people, as their
   protector and patron. He resolved himself to show forth God's
   marvellous works (v. 1), and here he calls upon others to declare among
   the people his doings. He commands his own subjects to do it, for the
   honour of God, of their country, and of their holy religion; he courts
   his neighbours to do it, to sing praises, not, as hitherto, to their
   false gods, but to Jehovah who dwelleth in Zion, to the God of Israel,
   and to own among the heathen that the Lord has done great things for
   his people Israel, Ps. cxxvi. 3, 4. Let them particularly take notice
   of the justice of God in avenging the blood of his people Israel on the
   Philistines and their other wicked neighbours, who had, in making war
   upon them, used them barbarously and given them no quarter, v. 12. When
   God comes to make inquisition for blood by his judgments on earth,
   before he comes to do it by the judgment of the great day, he remembers
   them, remembers every drop of the innocent blood which they have shed,
   and will return it sevenfold upon the head of the blood-thirsty; he
   will give them blood to drink, for they are worthy. This assurance he
   might well build upon that word (Deut. xxxii. 43), He will avenge the
   blood of his servants. Note, There is a day coming when God will make
   inquisition for blood, when he will discover what has been shed
   secretly, and avenge what has been shed unjustly; see Isa. xxvi. 21;
   Jer. li. 35. In that day it will appear how precious the blood of God's
   people is to him (Ps. lxxii. 14), when it must all be accounted for. It
   will then appear that he has not forgotten the cry of the humble,
   neither the cry of their blood nor the cry of their prayers, but that
   both are sealed up among his treasures.

   II. David, having praised God for former mercies and deliverances,
   earnestly prays that God would still appear for him; for he sees not
   all things put under him.

   1. He prays, (1.) That God would be compassionate to him (v. 13): "Have
   mercy upon me, who, having misery only, and no merit, to speak for me,
   must depend upon mercy for relief." (2.) That he would be concerned for
   him. He is not particular in his request, lest he should seem to
   prescribe to God; but submits himself to the wisdom and will of God in
   this modest request, "Lord, consider my trouble, and do for me as thou
   thinkest fit."

   2. He pleads, (1.) The malice of his enemies, the trouble which he
   suffered from those that hated him, and hatred is a cruel passion. (2.)
   The experience he had had of divine succours and the expectation he now
   had of the continuance of them, as the necessity of his case required:
   "O thou that liftest me up, that canst do it, that hast done it, that
   wilt do it, whose prerogative it is to lift up thy people from the
   gates of death!" We are never brought so low, so near to death, but God
   can raise us up. If he has saved us from spiritual and eternal death,
   we may thence take encouragement to hope that in all our distresses he
   will be a very present help to us. (3.) His sincere purpose to praise
   God when his victories should be completed (v. 14): "Lord, save me, not
   that I may have the comfort and credit of the deliverance, but that
   thou mayest have the glory, that I may show forth all thy praise, and
   that publicly, in the gates of the daughter of Zion;" there God was
   said to dwell (v. 11) and there David would attend him, with joy in
   God's salvation, typical of the great salvation which was to be wrought
   out by the Son of David.

   III. David by faith foresees and foretels the certain ruin of all
   wicked people, both in this world and in that to come.

   1. In this world, v. 15, 16. God executes judgment upon them when the
   measure of their iniquities is full, and does it, (1.) So as to put
   shame upon them and make their fall inglorious; for they sink into the
   pit which they themselves digged (Ps. vii. 15), they are taken in the
   net which they themselves laid for the ensnaring of God's people, and
   they are snared in the work of their own hands. In all the struggles
   David had with the Philistines they were the aggressors, 2 Sam. v. 17,
   22. And other nations were subdued by those ward in which they
   embroiled themselves. The overruling providence of God frequently so
   orders it that persecutors and oppressors are brought to ruin by those
   very projects which they intended to be destructive to the people of
   God. Drunkards kill themselves; prodigals beggar themselves; the
   contentious bring mischief upon themselves. Thus men's sins may be read
   in their punishment, and it becomes visible to all that the destruction
   of sinners is not only meritoriously, but efficiently, of themselves,
   which will fill them with the utmost confusion. (2.) So as to get
   honour to himself: The Lord is known, that is, he makes himself known,
   by these judgments which he executes. It is known that there is a God
   who judges in the earth, that he is a righteous God, and one that hates
   sin and will punish it. In these judgments the wrath of God is revealed
   from heaven against all ungodliness and unrighteousness of men. The
   psalmist therefore adds here a note extraordinary, commanding special
   regard, Higgaion; it is a thing to be carefully observed and meditated
   upon. What we see of present judgments, and what we believe of the
   judgment to come, ought to be the subject of our frequent and serious
   meditations.

   2. In the other world (v. 17): The wicked shall be turned into hell, as
   captives into the prison-house, even all the nations that forget God.
   Note, (1.) Forgetfulness of God is the cause of all the wickedness of
   the wicked. (2.) There are nations of those that forget God, multitudes
   that live without God in the world, many great and many mighty nations,
   that never regard him nor desire the knowledge of his ways. (3.) Hell
   will, at last, be the portion of such, a state of everlasting misery
   and torment--Sheol, a pit of destruction, in which they and all their
   comforts will be for ever lost and buried. Though there be nations of
   them, yet they shall be turned into hell, like sheep into the
   slaughter-house (Ps. xlix. 14), and their being so numerous will not be
   any security or ease to them, nor any loss to God or the least
   impeachment of his goodness.

   IV. David encourages the people of God to wait for his salvation,
   though it should be long deferred, v. 18. The needy may think
   themselves, and others may think them, forgotten for a while, and their
   expectation of help from God may seem to have perished and to have been
   for ever frustrated. But he that believes does not make haste; the
   vision is for an appointed time, and at the end it shall speak. We may
   build upon it as undoubtedly true that God's people, God's elect, shall
   not always be forgotten, nor shall they be disappointed of their hopes
   from the promise. God will not only remember them, at last, but will
   make it to appear that he never did forget them; it is impossible he
   should, though a woman may forget her sucking child.

   V. He concludes with prayer that God would humble the pride, break the
   power, and blast the projects, of all the wicked enemies of his church:
   "Arise, O Lord! (v. 19), stir up thy self, exert thy power, take thy
   seat, and deal with all these proud and daring enemies of thy name, and
   cause, and people." 1. "Lord, restrain them, and set bounds to their
   malice: Let not man prevail; consult thy own honour, and let not weak
   and mortal men prevail against the kingdom and interest of the almighty
   and immortal God. Shall mortal man be too hard for God, too strong for
   his Maker?" 2. "Lord, reckon with them: Let the heathen be judges in
   thy sight, that is, let them be plainly called to an account for all
   the dishonour done to thee and the mischief done to thy people."
   Impenitent sinners will be punished in God's sight; and, when their day
   of grace is over, the bowels even of infinite mercy will not relent
   towards them, Rev. xiv. 10. 3. "Lord, frighten them: Put them in fear,
   O Lord! (v. 20), strike a terror upon them, make them afraid with thy
   judgments." God knows how to make the strongest and stoutest of men to
   tremble and to flee when none pursues, and thereby he makes them know
   and own that they are but men; they are but weak men, unable to stand
   before the holy God--sinful men, the guilt of whose consciences make
   them subject to alarms. Note, It is a very desirable thing, much for
   the glory of God and the peace and welfare of the universe, that men
   should know and consider themselves to be but men, depending creatures,
   mutable, mortal, and accountable.

   In singing this psalm we must give to God the glory of his justice in
   pleading his people's cause against his and their enemies, and
   encourage ourselves to wait for the year of the redeemed and the year
   of recompences for the controversy of Zion, even the final destruction
   of all anti-christian powers and factions, to which many of the
   ancients apply this psalm.
     __________________________________________________________________

P S A L M S

  PSALM X.

   The Septuagint translation joins this psalm with the ninth, and makes
   them but one; but the Hebrew makes it a distinct psalm, and the scope
   and style are certainly different. In this psalm, I. David complains of
   the wickedness of the wicked, describes the dreadful pitch of impiety
   at which they had arrived (to the great dishonour of God and the
   prejudice of his church and people), and notices the delay of God's
   appearing against them, ver. 1-11. II. He prays to God to appear
   against them for the relief of his people and comforts himself with
   hopes that he would do so in due time, ver. 12-18.

The Character of the Wicked; The Character of Persecutors.

   1 Why standest thou afar off, O Lord? why hidest thou thyself in times
   of trouble?   2 The wicked in his pride doth persecute the poor: let
   them be taken in the devices that they have imagined.   3 For the
   wicked boasteth of his heart's desire, and blesseth the covetous, whom
   the Lord abhorreth.   4 The wicked, through the pride of his
   countenance, will not seek after God: God is not in all his thoughts.
   5 His ways are always grievous; thy judgments are far above out of his
   sight: as for all his enemies, he puffeth at them.   6 He hath said in
   his heart, I shall not be moved: for I shall never be in adversity.   7
   His mouth is full of cursing and deceit and fraud: under his tongue is
   mischief and vanity.   8 He sitteth in the lurking places of the
   villages: in the secret places doth he murder the innocent: his eyes
   are privily set against the poor.   9 He lieth in wait secretly as a
   lion in his den: he lieth in wait to catch the poor: he doth catch the
   poor, when he draweth him into his net.   10 He croucheth, and humbleth
   himself, that the poor may fall by his strong ones.   11 He hath said
   in his heart, God hath forgotten: he hideth his face; he will never see
   it.

   David, in these verses, discovers,

   I. A very great affection to God and his favour; for, in the time of
   trouble, that which he complains of most feelingly is God's withdrawing
   his gracious presence (v. 1): "Why standest thou afar off, as one
   unconcerned in the indignities done to thy name and the injuries done
   to the people?" Note, God's withdrawings are very grievous to his
   people at any time, but especially in times of trouble. Outward
   deliverance is afar off and is hidden from us, and then we think God is
   afar off and we therefore want inward comfort; but that is our own
   fault; it is because we judge by outward appearance; we stand afar off
   from God by our unbelief, and then we complain that God stands afar off
   from us.

   II. A very great indignation against sin, the sins that made the times
   perilous, 2 Tim. iii. 1. he beholds the transgressors and is grieved,
   is amazed, and brings to his heavenly Father their evil report, not in
   a way of vain-glory, boasting before God that he was not as these
   publicans (Luke xviii. 11), much less venting any personal resentments,
   piques, or passions, of his own; but as one that laid to he art that
   which is offensive to God and all good men, and earnestly desired a
   reformation of manners. Passionate and satirical invectives against bad
   men do more hurt than good; if we will speak of their badness, let it
   be to God in prayer, for he alone can make them better. This long
   representation of the wickedness of the wicked is here summed up in the
   first words of it (v. 2), The wicked in his pride doth persecute the
   poor, where two things are laid to their charge, pride and persecution,
   the former the cause of the latter. Proud men will have all about them
   to be of their mind, of their religion, to say as they say, to submit
   to their dominion, and acquiesce in their dictates; and those that
   either eclipse them or will not yield to them they malign and hate with
   an inveterate hatred. Tyranny, both in state and church, owes its
   origin to pride. The psalmist, having begun this description, presently
   inserts a short prayer, a prayer in a parenthesis, which is an
   advantage and no prejudice to the sense: Let them be taken, as proud
   people often are, in the devices that they have imagined, v. 2. Let
   their counsels be turned headlong, and let them fall headlong by them.
   These two heads of the charge are here enlarged upon.

   1. They are proud, very proud, and extremely conceited of themselves;
   justly therefore did he wonder that God did not speedily appear against
   them, for he hates pride, and resists the proud. (1.) The sinner
   proudly glories in his power and success. He boasts of his heart's
   desire, boasts that he can do what he pleases (as if God himself could
   not control him) and that he has all he wished for and has carried his
   point. Ephraim said, I have become rich, I have found me out substance,
   Hos. xii. 8. "Now, Lord, is it for thy glory to suffer a sinful man
   thus to pretend to the sovereignty and felicity of a God?" (2.) He
   proudly contradicts the judgment of God, which, we are sure, is
   according to truth; for he blesses the covetous, whom the Lord abhors.
   See how God and men differ in their sentiments of persons: God abhors
   covetous worldlings, who make money their God and idolize it; he looks
   upon them as his enemies, and will have no communion with them. The
   friendship of the world is enmity to God. But proud persecutors bless
   them, and approve their sayings, Ps. xlix. 13. They applaud those as
   wise whom God pronounces foolish (Luke xii. 20); they justify those as
   innocent whom God condemns as deeply guilty before him; and they admire
   those as happy, in having their portion in this life, whom God
   declares, upon that account, truly miserable. Thou, in thy lifetime,
   receivedst thy good things. (3.) He proudly casts off the thoughts of
   God, and all dependence upon him and devotion to him (v. 4): The
   wicked, through the pride of his countenance, that pride of his heart
   which appears in his very countenance (Prov. vi. 17), will not seek
   after God, nor entertain the thoughts of him. God is not in all his
   thoughts, not in any of them. All his thoughts are that there is not
   God. See here, [1.] The nature of impiety and irreligion; it is not
   seeking after God and not having him in our thoughts. There is no
   enquiry made after him (Job xxxv. 10, Jer. ii. 6), no desire towards
   him, no communion with him, but a secret wish to have no dependence
   upon him and not to be beholden to him. Wicked people will not seek
   after God (that is, will not call upon him); they live without prayer,
   and that is living without God. They have many thoughts, many projects
   and devices, but no eye to God in any of them, no submission to his
   will nor aim at his glory. [2.] The cause of this impiety and
   irreligion; and that is pride. Men will not seek after God because they
   think they have no need of him, their own hands are sufficient for
   them; they think it a thing below them to be religious, because
   religious people are few, and mean, and despised, and the restraints of
   religion will be a disparagement to them. (4.) He proudly makes light
   of God's commandments and judgments (v. 5): His wings are always
   grievous; he is very daring and resolute in his sinful courses; he will
   have his way, though ever so tiresome to himself and vexatious to
   others; he travails with pain in his wicked courses, and yet his pride
   makes him wilful and obstinate in them. God's judgments (what he
   commands and what he threatens for the breach of his commands) are far
   above out of his sight; he is not sensible of his duty by the law of
   God nor of his danger by the wrath and curse of God. Tell him of God's
   authority over him, he turns it off with this, that he never saw God
   and therefore does not know that there is a God, he is in the height of
   heaven, and quæ supra nos nihil ad nos--we have nothing to do with
   things above us. Tell him of God's judgments which will be executed
   upon those that go on still in their trespasses, and he will not be
   convinced that there is any reality in them; they are far above out of
   his sight, and therefore he thinks they are mere bugbears. (5.) He
   proudly despises all his enemies, and looks upon them with the utmost
   disdain; he puffs at those whom God is preparing to be a scourge and
   ruin to him, as if he could baffle them all, and was able to make his
   part good with them. But, as it is impolitic to despise an enemy, so it
   is impious to despise any instrument of God's wrath. (6.) He proudly
   sets trouble at defiance and is confident of the continuance of his own
   prosperity (v. 6): He hath said in his heart, and pleased himself with
   the thought, I shall not be moved, my goods are laid up for many years,
   and I shall never be in adversity; like Babylon, that said, I shall be
   a lady for ever, Isa. xlvii. 7; Rev. xviii. 7. Those are nearest ruin
   who thus set it furthest from them.

   2. They are persecutors, cruel persecutors. For the gratifying of their
   pride and covetousness, and in opposition to God and religion, they are
   very oppressive to all within their reach. Observe, concerning these
   persecutors, (1.) That they are very bitter and malicious (v. 7): His
   mouth is full of cursing. Those he cannot do a real mischief to, yet he
   will spit his venom at, and breathe out the slaughter which he cannot
   execute. Thus have God's faithful worshippers been anathematized and
   cursed, with bell, book, and candle. Where there is a heart full of
   malice there is commonly a mouth full of curses. (2.) They are very
   false and treacherous. There is mischief designed, but it is hidden
   under the tongue, not to be discerned, for his mouth is full of deceit
   and vanity. He has learned of the devil to deceive, and so to destroy;
   with this his hatred is covered, Prov. xxvi. 26. He cares not what lies
   he tells, not what oaths he breaks, nor what arts of dissimulation he
   uses, to compass his ends. (3.) That they are very cunning and crafty
   in carrying on their designs. They have ways and means to concert what
   they intend, that they may the more effectually accomplish it. Like
   Esau, that cunning hunter, he sits in the lurking places, in the secret
   places, and his eyes are privily set to do mischief (v. 8), not because
   he is ashamed of what he does (if he blushed, there were some hopes he
   would repent), not because he is afraid of the wrath of God, for he
   imagines God will never call him to an account (v. 11), but because he
   is afraid lest the discovery of his designs should be the breaking of
   them. Perhaps it refers particularly to robbers and highwaymen, who lie
   in wait for honest travellers, to make a prey of them and what they
   have. (4.) That they are very cruel and barbarous. Their malice is
   against the innocent, who never provoked them--against the poor, who
   cannot resist them and over whom it will be no glory to triumph. Those
   are perfectly lost to all honesty and honour against whose mischievous
   designs neither innocence nor poverty will be any man's security. Those
   that have power ought to protect the innocent and provide for the poor;
   yet these will be the destroyers of those whose guardians they ought to
   be. And what do they aim at? It is to catch the poor, and draw them
   into their net, that is, get them into their power, not to strip them
   only, but to murder them. They hunt for the precious life. It is God's
   poor people that they are persecuting, against whom they bear a mortal
   hatred for his sake whose they are and whose image they bear, and
   therefore they lie in wait to murder them: He lies in wait as a lion
   that thirsts after blood, and feeds with pleasure upon the prey. The
   devil, whose agent he is, is compared to a roaring lion that seeks not
   what, but whom, he may devour. (5.) That they are base and hypocritical
   (v. 10): He crouches and humbles himself, as beasts of prey do, that
   they may get their prey within their reach. This intimates that the
   sordid spirits of persecutors and oppressors will stoop to any thing,
   though ever so mean, for the compassing of their wicked designs;
   witness the scandalous practices of Saul when he hunted David. It
   intimates, likewise, that they cover their malicious designs with the
   pretence of meekness and humility, and kindness to those they design
   the greatest mischief to; they seem to humble themselves to take
   cognizance of the poor, and concern themselves in their concernments,
   when it is in order to make them fall, to make a prey of them. (6.)
   That they are very impious and atheistical, v. 11. They could not thus
   break through all the laws of justice and goodness towards man if they
   had not first shaken off all sense of religion, and risen up in
   rebellion against the light of its most sacred and self-evident
   principles: He hath said in his heart, God has forgotten. When his own
   conscience rebuked him with the consequences of it, and asked how he
   would answer it to the righteous Judge of heaven and earth, he turned
   it off with this, God has forsaken the earth, Ezek. viii. 12; ix. 9.
   This is a blasphemous reproach, [1.] Upon God's omniscience and
   providence, as if he could not, or did not, see what men do in this
   lower world. [2.] Upon his holiness and the rectitude of his nature, as
   if, though he did see, yet he did not dislike, but was willing to
   connive at, the most unnatural and inhuman villanies. [3.] Upon his
   justice and the equity of his government, as if, though he did see and
   dislike the wickedness of the wicked, yet he would never reckon with
   them, nor punish them for it, either because he could not or durst not,
   or because he was not inclined to do so. Let those that suffer by proud
   oppressors hope that God will, in due time, appear for them; for those
   that are abusive to them are abusive to God Almighty too.

   In singing this psalm and praying it over, we should have our hearts
   much affected with a holy indignation at the wickedness of the
   oppressors, a tender compassion of the miseries of the oppressed, and a
   pious zeal for the glory and honour of God, with a firm belief that he
   will, in due time, give redress to the injured and reckon with the
   injurious.

Prayer against Persecutors.

   12 Arise, O Lord; O God, lift up thine hand: forget not the humble.
   13 Wherefore doth the wicked contemn God? he hath said in his heart,
   Thou wilt not require it.   14 Thou hast seen it; for thou beholdest
   mischief and spite, to requite it with thy hand: the poor committeth
   himself unto thee; thou art the helper of the fatherless.   15 Break
   thou the arm of the wicked and the evil man: seek out his wickedness
   till thou find none.   16 The Lord is King for ever and ever: the
   heathen are perished out of his land.   17 Lord, thou hast heard the
   desire of the humble: thou wilt prepare their heart, thou wilt cause
   thine ear to hear:   18 To judge the fatherless and the oppressed, that
   the man of the earth may no more oppress.

   David here, upon the foregoing representation of the inhumanity and
   impiety of the oppressors, grounds an address to God, wherein observe,

   I. What he prays for. 1. That God would himself appear (v. 12): "Arise,
   O Lord! O God! lift up thy hand, manifest thy presence and providence
   in the affairs of this lower world. Arise, O Lord! to the confusion of
   those who say that thou hidest thy face. Manifest thy power, exert it
   for the maintaining of thy own cause, lift up thy hand to give a fatal
   blow to these oppressors; let thy everlasting arm be made bare." 2.
   That he would appear for his people: "Forget not the humble, the
   afflicted, that are poor, that are made poorer, and are poor in spirit.
   Their oppressors, in their presumption, say that thou hast forgotten
   them; and they, in their despair, are ready to say the same. Lord, make
   it to appear that they are both mistaken." 3. That he would appear
   against their persecutors, v. 15. (1.) That he would disable them from
   doing any mischief: Break thou the arm of the wicked, take away his
   power, that the hypocrite reign not, lest the people be ensnared, Job
   xxxiv. 30. We read of oppressors whose dominion was taken away, but
   their lives were prolonged (Dan. vii. 12), that they might have time to
   repent. (2.) That he would deal with them for the mischief they had
   done: "Seek out his wickedness; let that be all brought to light which
   he thought should for ever lie undiscovered; let that be all brought to
   account which he thought should for ever go unpunished; bring it out
   till thou find none, that is, till none of his evil deeds remain
   unreckoned for, none of his evil designs undefeated, and none of his
   partisans undestroyed."

   II. What he pleads for the encouraging of his own faith in these
   petitions.

   1. He pleads the great affronts which these proud oppressors put upon
   God himself: "Lord, it is thy own cause that we beg thou wouldst appear
   in; the enemies have made it so, and therefore it is not for thy glory
   to let them go unpunished" (v. 13): Wherefore do the wicked contemn
   God? He does so; for he says, "Thou wilt not require it; thou wilt
   never call us to an account for what we do," than which they could not
   put a greater indignity upon the righteous God. The psalmist here
   speaks with astonishment, (1.) At the wickedness of the wicked: "Why do
   they speak so impiously, why so absurdly?" It is a great trouble to
   good men to think what contempt is cast upon the holy God by the sin of
   sinners, upon his precepts, his promises, his threatenings, his
   favours, his judgments; all are despised and made light of. Wherefore
   do the wicked thus contemn God? It is because they do not know him.
   (2.) At the patience and forbearance of God towards them: "Why are they
   suffered thus to contemn God? Why does he not immediately vindicate
   himself and take vengeance on them?" It is because the day of reckoning
   is yet to come, when the measure of their iniquity is full.

   2. He pleads the notice God took of the impiety and iniquity of these
   oppressors (v. 14): "Do the persecutors encourage themselves with a
   groundless fancy that thou wilt never see it? Let the persecuted
   encourage themselves with a well-grounded faith, not only that thou
   hast seen it, but that thou doest behold it, even all the mischief that
   is done by the hands, and all the spite and malice that lurk in the
   hearts, of these oppressors; it is all known to thee, and observed by
   thee; nay, not only thou hast seen it and dost behold it, but thou wilt
   requite it, wilt recompense it into their bosoms, by thy just and
   avenging hand."

   3. He pleads the dependence which the oppressed had upon him: "The poor
   commits himself unto thee, each of them does so, I among the rest. They
   rely on thee as their patron and protector, they refer themselves to
   thee as their Judge, in whose determination they acquiesce and at whose
   disposal they are willing to be. They leave themselves with thee" (so
   some read it), "not prescribing, but subscribing, to thy wisdom and
   will. They thus give thee honour as much as their oppressors dishonour
   thee. They are thy willing subjects, and put themselves under thy
   protection; therefore protect them."

   4. He pleads the relation in which God is pleased to stand to us, (1.)
   As a great God. He is King for ever and ever, v. 16. And it is the
   office of a king to administer justice for the restraint and terror of
   evil-doers and the protection and praise of those that do well. To whom
   should the injured subjects appeal but to the sovereign? Help, my Lord,
   O King! Avenge me of my adversary. "Lord, let all that pay homage and
   tribute to thee as their King have the benefit of thy government and
   find thee their refuge. Thou art an everlasting King, which no earthly
   prince is, and therefore canst and wilt, by an eternal judgment,
   dispense rewards and punishments in an everlasting state, when time
   shall be no more; and to that judgment the poor refer themselves." (2.)
   As a good God. He is the helper of the fatherless (v. 14), of those who
   have no one else to help them and have many to injure them. He has
   appointed kings to defend the poor and fatherless (Ps. lxxxii. 3), and
   therefore much more will he do so himself; for he has taken it among
   the titles of his honour to be a Father to the fatherless (Ps. lxviii.
   5), a helper of the helpless.

   5. He pleads the experience which God's church and people had had of
   God's readiness to appear for them. (1.) He had dispersed and
   extirpated their enemies (v. 16): "The heathen have perished out of his
   land; the remainders of the Canaanites, the seven devoted nations,
   which have long been as thorns in the eyes and goads in the sides of
   Israel, are now, at length, utterly rooted out; and this is an
   encouragement to us to hope that God will, in like manner, break the
   arm of the oppressive Israelites, who were, in some respects, worse
   than heathens." (2.) He had heard and answered their prayers (v. 17):
   "Lord, thou hast many a time heard the desire of the humble, and never
   saidst to a distressed suppliant, Seek in vain. Why may not we hope for
   the continuance and repetition of the wonders, the favours, which our
   father told us of?"

   6. He pleads their expectations from God pursuant to their experience
   of him: "Thou hast heard, therefore thou will cause thy ear to hear,
   as, Ps. vi. 9. Thou art the same, and thy power, and promise, and
   relation to thy people are the same, and the work and workings of grace
   are the same in them; why therefore may we not hope that he who has
   been will still be, will ever be, a God hearing prayers?" But observe,
   (1.) In what method God hears prayer. He first prepares the heart of
   his people and then gives them an answer of peace; nor may we expect
   his gracious answer, but in this way; so that God's working upon us is
   the best earnest of his working for us. He prepares the heart for
   prayer by kindling holy desires, and strengthening our most holy faith,
   fixing the thoughts and raising the affections, and then he graciously
   accepts the prayer; he prepares the heart for the mercy itself that is
   wanting and prayed for, makes us fit to receive it and use it well, and
   then gives it in to us. The preparation of the heart is from the Lord,
   and we must seek unto him for it (Prov. xvi. 1) and take that as a
   leading favour. (2.) What he will do in answer to prayer, v. 18. [1.]
   He will plead the cause of the persecuted, will judge the fatherless
   and oppressed, will judge for them, clear up their innocency, restore
   their comforts, and recompense them for all the loss and damage they
   have sustained. [2.] He will put an end to the fury of the persecutors.
   Hitherto they shall come, but no further; here shall the proud waves of
   their malice be stayed; an effectual course shall be taken that the man
   of the earth may no more oppress. See how light the psalmist now makes
   of the power of that proud persecutor whom he had been describing in
   this psalm, and how slightly he speaks of him now that he had been
   considering God's sovereignty. First, He is but a man of the earth, a
   man out of the earth (so the word is), sprung out of the earth, and
   therefore mean, and weak, and hastening to the earth again. Why then
   should we be afraid of the fury of the oppressor when he is but man
   that shall die, a son of man that shall be as grass? Isa. li. 12. He
   that protects us is the Lord of heaven; he that persecutes us is but a
   man of the earth. Secondly, God has him in a chain, and can easily
   restrain the remainder of his wrath, so that he cannot do what he
   would. When God speaks the word Satan shall by his instruments no more
   deceive (Rev. xx. 3), no more oppress.

   In singing these verses we must commit religion's just but injured
   cause to God, as those that are heartily concerned for its honour and
   interests, believing that he will, in due time, plead it with jealousy.
     __________________________________________________________________

P S A L M S

  PSALM XI.

   In this psalm we have David's struggle with and triumph over a strong
   temptation to distrust God and betake himself to indirect means for his
   own safety in a time of danger. It is supposed to have been penned when
   he began to feel the resentments of Saul's envy, and had had the
   javelin thrown at him once and again. He was then advised to run his
   country. "No," says he, "I trust in God, and therefore will keep my
   ground." Observe, I. How he represents the temptation, and perhaps
   parleys with it, ver. 1-3. II. How he answers it, and puts it to
   silence with the consideration of God's dominion and providence (ver.
   4), his favour to the righteous, and the wrath which the wicked are
   reserved for, ver. 5-7. In times of public fear, when the insults of
   the church's enemies are daring and threatening, it will be profitable
   to meditate on this psalm.

Confidence in God.

   To the chief musician. A psalm of David.

   1 In the Lord put I my trust: how say ye to my soul, Flee as a bird to
   your mountain?   2 For, lo, the wicked bend their bow, they make ready
   their arrow upon the string, that they may privily shoot at the upright
   in heart.   3 If the foundations be destroyed, what can the righteous
   do?

   Here is, I. David's fixed resolution to make God his confidence: In the
   Lord put I my trust, v. 1. Those that truly fear God and serve him are
   welcome to put their trust in him, and shall not be made ashamed of
   their doing so. And it is the character of the saints, who have taken
   God for their God, that they make him their hope. Even when they have
   other things to stay themselves upon, yet they do not, they dare not,
   stay upon them, but on God only. Gold is not their hope, nor are horses
   and chariots their confidence, but God only; and therefore, when second
   causes frown, yet their hopes do not fail them, because the first cause
   is still the same, is ever so. The psalmist, before he gives an account
   of the temptation he was in to distrust God, records his resolution to
   trust in him, as that which he was resolved to live and die by.

   II. His resentment of a temptation to the contrary: "How say you to my
   soul, which has thus returned to God as its rest and reposes in him,
   Flee as a bird to your mountain, to be safe there out of the reach of
   the fowler?" This may be taken either,

   1. As the serious advice of his timorous friends; so many understand
   it, and with great probability. Some that were hearty well-wishers to
   David, when they saw how much Saul was exasperated against him and how
   maliciously he sought his life, pressed him by all means to flee for
   the same to some place of shelter, and not to depend too much upon the
   anointing he had received, which, they thought, was more likely to
   occasion the loss of his head than to save it. That which grieved him
   in this motion was not that to flee now would savour of cowardice, and
   ill become a soldier, but that it would savour of unbelief and would
   ill become a saint who had so often said, In the Lord put I my trust.
   Taking it thus, the two following verses contain the reason with which
   these faint-hearted friends of David backed this advice. They would
   have him flee, (1.) Because he could not be safe where he was, v. 2.
   "Observe," say they, "how the wicked bend their bow; Saul and his
   instruments aim at thy life, and the uprightness of thy heart will not
   be thy security." See what an enmity there is in the wicked against the
   upright, in the seed of the serpent against the seed of the woman; what
   pains they take, what preparations they make, to do them a mischief:
   They privily shoot at them, or, in darkness, that they may not see the
   evil designed, to avoid it, nor others, to prevent it, no, nor God
   himself, to punish it. (2.) Because he could be no longer useful where
   he was. "For," say they, "if the foundations be destroyed" (as they
   were by Saul's mal-administration), "if the civil state and government
   be unhinged and all out of course" (Ps. lxxv. 3, lxxxii. 5), "what
   canst thou do with thy righteousness to redress the grievances? Alas!
   it is to no purpose to attempt the saving of a kingdom so wretchedly
   shattered; whatever the righteous can do signifies nothing." Abi in
   cellam, et dic, Miserere mei, Domine--Away to thy cell, and there cry,
   Pity me, O Lord! Many are hindered from doing the service they might do
   to the public, in difficult times, by a despair of success.

   2. It may be taken as a taunt wherewith his enemies bantered him,
   upbraiding him with the professions he used to make of confidence in
   God, and scornfully bidding him try what stead that would stand him in
   now. "You say, God is your mountain; flee to him now, and see what the
   better you will be." Thus they endeavoured to shame the counsel of the
   poor, saying, There is no help for them in God, Ps. xiv. 6; iii. 2. The
   confidence and comfort which the saints have in God, when all the hopes
   and joys in the creature fail them, are a riddle to a carnal world and
   are ridiculed accordingly. Taking it thus, the two following verses are
   David's answer to this sarcasm, in which, (1.) He complains of the
   malice of those who did thus abuse him (v. 2): They bend their bow and
   make ready their arrows; and we are told (Ps. lxiv. 3) what their
   arrows are, even bitter words, such words as these, by which they
   endeavour to discourage hope in God, which David felt as a sword in his
   bones. (2.) He resists the temptation with a gracious abhorrence, v. 3.
   He looks upon this suggestion as striking at the foundations which
   every Israelite builds upon: "If you destroy the foundations, if you
   take good people off from their hope in God, if you can persuade them
   that their religion is a cheat and a jest and can banter them out of
   that, you ruin them, and break their hearts indeed, and make them of
   all men the most miserable." The principles of religion are the
   foundations on which the faith and hope of the righteous are built.
   These we are concerned, in interest as well as duty, to hold fast
   against all temptations to infidelity; for, if these be destroyed, if
   we let these go, What can the righteous do? Good people would be undone
   if they had not a God to go to, a God to trust to, and a future bliss
   to hope for.

   4 The Lord is in his holy temple, the Lord's throne is in heaven: his
   eyes behold, his eyelids try, the children of men.   5 The Lord trieth
   the righteous: but the wicked and him that loveth violence his soul
   hateth.   6 Upon the wicked he shall rain snares, fire and brimstone,
   and a horrible tempest: this shall be the portion of their cup.   7 For
   the righteous Lord loveth righteousness; his countenance doth behold
   the upright.

   The shaking of a tree (they say) makes it take the deeper and faster
   root. The attempt of David's enemies to discourage his confidence in
   God engages him to cleave so much the more closely to his first
   principles, and to review them, which he here does, abundantly to his
   own satisfaction and the silencing of all temptations to infidelity.
   That which was shocking to his faith, and has been so to the faith of
   many, was the prosperity of wicked people in their wicked ways, and the
   straits and distresses which the best men are sometimes reduced to:
   hence such an evil thought as this was apt to arise, Surely it is vain
   to serve God, and we may call the proud happy. But, in order to stifle
   and shame all such thoughts, we are here called to consider,

   I. That there is a God in heaven: The Lord is in his holy temple above,
   where, though he is out of our sight, we are not out of his. Let not
   the enemies of the saints insult over them, as if they were at a loss
   and at their wits' end: no, they have a God, and they know where to
   find him and how to direct their prayer unto him, as their Father in
   heaven. Or, He is in his holy temple, that is, in his church; he is a
   God in covenant and communion with his people, through a Mediator, of
   whom the temple was a type. We need not say, "Who shall go up to
   heaven, to fetch us thence a God to trust to?" No, the word is nigh us,
   and God in the word; his Spirit is in his saints, those living temples,
   and the Lord is that Spirit.

   II. That this God governs the world. The Lord has not only his
   residence, but his throne, in heaven, and he has set the dominion
   thereof in the earth (Job xxxviii. 33); for, having prepared his throne
   in the heavens, his kingdom ruleth over all, Ps. ciii. 19. Hence the
   heavens are said to rule, Dan. iv. 26. Let us by faith see God on this
   throne, on his throne of glory, infinitely transcending the splendour
   and majesty of earthly princes--on his throne of government, giving
   law, giving motion, and giving aim, to all the creatures--on his throne
   of judgment, rendering to every man according to his works--and on his
   throne of grace, to which his people may come boldly for mercy and
   grace; we shall then see no reason to be discouraged by the pride and
   power of oppressors, or any of the afflictions that attend the
   righteous.

   III. That this God perfectly knows every man's true character: His eyes
   behold, his eye-lids try, the children of men; he not only sees them,
   but he sees through them, not only knows all they say and do, but knows
   what they think, what they design, and how they really stand affected,
   whatever they pretend. We may know what men seem to be, but he knows
   what they are, as the refiner knows what the value of the gold is when
   he has tried it. God is said to try with his eyes, and his eye-lids,
   because he knows men, not as earthly princes know men, by report and
   representation, but by his own strict inspection, which cannot err nor
   be imposed upon. This may comfort us when we are deceived in men, even
   in men that we think we have tried, that God's judgment of men, we are
   sure, is according to truth.

   IV. That, if he afflict good people, it is for their trial and
   therefore for their good, v. 5. The Lord tries all the children of men
   that he may do them good in their latter end, Deut. viii. 16. Let not
   that therefore shake our foundations nor discourage our hope and trust
   in God.

   V. That, however persecutors and oppressors may prosper and prevail
   awhile, they now lie under, and will for ever perish under, the wrath
   of God. 1. He is a holy God, and therefore hates them, and cannot
   endure to look upon them: The wicked, and him that loveth violence, his
   soul hateth; for nothing is more contrary to the rectitude and goodness
   of his nature. Their prosperity is so far from being an evidence of
   God's love that their abuse of it does certainly make them the objects
   of his hatred. He that hates nothing that he has made, yet hates those
   who have thus ill-made themselves. Dr. Hammond offers another reading
   of this verse: The Lord trieth the righteous and the wicked
   (distinguishes infallibly between them, which is more than we can do),
   and he that loveth violence hateth his own soul, that is, persecutors
   bring certain ruin upon themselves (Prov. viii. 36), as follows here.
   2. He is a righteous Judge, and therefore he will punish them, v. 6.
   Their punishment will be, (1.) Inevitable: Upon the wicked he shall
   rain snares. Here is a double metaphor, to denote the unavoidableness
   of the punishment of wicked men. It shall be rained upon them from
   heaven (Job xx. 23), against which there is no fence and from which
   there is no escape; see Josh. x. 11; 1 Sam. ii. 10. It shall surprise
   them as a sudden shower sometimes surprises the traveller in a summer's
   day. It shall be as snares upon them, to hold them fast, and keep them
   prisoners, till the day of reckoning comes. (2.) Very terrible. It is
   fire, and brimstone, and a horrible tempest, which plainly alludes to
   the destruction of Sodom and Gomorrah, and very fitly, for that
   destruction was intended for a figure of the vengeance of eternal fire,
   Jude 7. The fire of God's wrath, fastening upon the brimstone of their
   own guilt, will burn certainly and furiously, will burn to the lowest
   hell and the utmost line of eternity. What a horrible tempest are the
   wicked hurried away in at death! What a lake of fire and brimstone must
   they make their bed in for ever, in the congregation of the dead and
   damned! It is this that is here meant; it is this that shall be the
   portion of their cup, the heritage appointed them by the Almighty and
   allotted to them, Job xx. 29. This is the cup of trembling which shall
   be put into their hands, which they must drink the dregs of, Ps. lxxv.
   8. Every man has the portion of his cup assigned him. Those who choose
   the Lord for the portion of their cup shall have what they choose, and
   be for ever happy in their choice (Ps. xvi. 5); but those who reject
   his grace shall be made to drink the cup of his fury, Jer. xxv. 15;
   Isa. li. 17; Hab. ii. 16.

   VI. That, though honest good people may be run down and trampled upon,
   yet God does and will own them, and favour them, and smile upon them,
   and that is the reason why God will severely reckon with persecutors
   and oppressors, because those whom they oppress and persecute are dear
   to him; so that whosoever toucheth them toucheth the apple of his eye,
   v. 7. 1. He loves them and the work of his own grace in them. He is
   himself a righteous God, and therefore loves righteousness wherever he
   finds it and pleads the cause of the righteous that are injured and
   oppressed; he delights to execute judgment for them, Ps. ciii. 6. We
   must herein be followers of God, must love righteousness as he does,
   that we may keep ourselves always in his love. He looks graciously upon
   them: His countenance doth behold the upright; he is not only at peace
   with them, and puts gladness into their hearts, by letting them know
   that he is so. He, like a tender father, looks upon them with pleasure,
   and they, like dutiful children, are pleased and abundantly satisfied
   with his smiles. They walk in the light of the Lord.

   In singing this psalm we must encourage and engage ourselves to trust
   in God at all times, must depend upon him to protect our innocence and
   make us happy, must dread his frowns as worse than death and desire his
   favour as better than life.
     __________________________________________________________________

P S A L M S

  PSALM XII.

   It is supposed that David penned this psalm in Saul's reign, when there
   was a general decay of honesty and piety both in court and country,
   which he here complains of to God, and very feelingly, for he himself
   suffered by the treachery of his false friends and the insolence of his
   sworn enemies. I. He begs help of God, because there were none among
   men whom he durst trust, ver. 1, 2. II. He foretels the destruction of
   his proud and threatening enemies, ver. 3, 4. III. He assures himself
   and others that, how ill soever things went now (ver. 8), God would
   preserve and secure to himself his own people (ver. 5, 7), and would
   certainly make good his promises to them, ver. 6. Whether this psalm
   was penned in Saul's reign or no, it is certainly calculated for a bad
   reign; and perhaps David, in spirit foresaw that some of his successors
   would bring things to as bad a pass as is here described, and treasured
   up this psalm for the use of the church then. "O tempora, O mores!--Oh
   the times! Oh the manners!"

Complaints of the Times.

   To the chief musician upon Sheminith. A psalm of David.

   1 Help, Lord; for the godly man ceaseth; for the faithful fail from
   among the children of men.   2 They speak vanity every one with his
   neighbour: with flattering lips and with a double heart do they speak.
     3 The Lord shall cut off all flattering lips, and the tongue that
   speaketh proud things:   4 Who have said, With our tongue will we
   prevail; our lips are our own: who is lord over us?   5 For the
   oppression of the poor, for the sighing of the needy, now will I arise,
   saith the Lord; I will set him in safety from him that puffeth at him.
     6 The words of the Lord are pure words: as silver tried in a furnace
   of earth, purified seven times.   7 Thou shalt keep them, O Lord, thou
   shalt preserve them from this generation for ever.   8 The wicked walk
   on every side, when the vilest men are exalted.

   This psalm furnishes us with good thoughts for bad times, in which,
   though the prudent will keep silent (Amos v. 13) because a man may then
   be made an offender for a word, yet we may comfort ourselves with such
   suitable meditations and prayers as are here got ready to our hand.

   I. Let us see here what it is that makes the times bad, and when they
   may be said to be so. Ask the children of this world what it is in
   their account that makes the times bad, and they will tell you,
   Scarcity of money, decay of trade, and the desolations of war, make the
   times bad. But the scripture lays the badness of the times upon causes
   of another nature. 2 Tim. iii. 1, Perilous times shall come, for
   iniquity shall abound; and that is the thing David here complains of.

   1. When there is a general decay of piety and honesty among men the
   times are then truly bad (v. 1): When the godly man ceases and the
   faithful fail. Observe how these two characters are here put together,
   the godly and the faithful. As there is no true policy, so there is no
   true piety, without honesty. Godly men are faithful men, fast men, so
   they have sometimes been called; their word is as confirming as their
   oath, as binding as their bond; they make conscience of being true both
   to God and man. They are here said to cease and fail, either by death
   or by desertion, or by both. Those that were godly and faithful were
   taken away, and those that were left had sadly degenerated and were not
   what they had been; so that there were few or no good people that were
   Israelites indeed to be met with. Perhaps he meant that there were no
   godly faithful men among Saul's courtiers; if he meant there were few
   or none in Israel, we hope he was under the same mistake that Elijah
   was, who thought he only was left alone, when God had 7000 who kept
   their integrity (Rom. xi. 3); or he meant that there were few in
   comparison; there was a general decay of religion and virtue (and the
   times are bad, very bad, when it is so), not a man to be found that
   executes judgment, Jer. v. 1.

   2. When dissimulation and flattery have corrupted and debauched all
   conversation, then the times are very bad (v. 2), when men are
   generally so profligate that they make no conscience of a lie, are so
   spiteful as to design against their neighbours the worst of mischiefs,
   and yet so base as to cover the design with the most specious and
   plausible pretences and professions of friendship. Thus they speak
   vanity (that is, falsehood and a lie) every one to his neighbour, with
   flattering lips and a double heart. They will kiss and kill (as Joab
   did Abner and Amasa in David's own time), will smile in your face and
   cut your throat. This is the devil's image complete, a complication of
   malice and falsehood. The times are bad indeed when there is no such
   thing as sincerity to be met with, when an honest man knows not whom to
   believe nor whom to trust, nor dares put confidence in a friend, in a
   guide, Mic. vii. 5, 6; Jer. ix. 4, 5. Woe to those who help to make the
   times thus perilous.

   3. When the enemies of God, and religion, and religious people, are
   impudent and daring, and threaten to run down all that is just and
   sacred, then the times are very bad, when proud sinners have arrived at
   such a pitch of impiety as to say, "With our tongue will we prevail
   against the cause of virtue; our lips are our own and we may say what
   we will; who is lord over us, either to restrain us or to call us to an
   account?" v. 4. This bespeaks, (1.) A proud conceit of themselves and
   confidence in themselves, as if the point were indeed gained by eating
   forbidden fruit, and they were as gods, independent and
   self-sufficient, infallible in their knowledge of good and evil and
   therefore fit to be oracles, irresistible in their power and therefore
   fit to be lawgivers, that could prevail with their tongues, and, like
   God himself, speak and it is done. (2.) An insolent contempt of God's
   dominion as if he had no propriety in them--Our lips are our own (an
   unjust pretension, for who made man's mouth, in whose hand is his
   breath, and whose is the air he breathes in?) and as if he had no
   authority either to command them or to judge them: Who is Lord over us?
   Like Pharaoh, Exod. v. 1. This is as absurd and unreasonable as the
   former; for he in whom we live, and move, and have our being, must
   needs be, by an indisputable title, Lord over us.

   4. When the poor and needy are oppressed, and abused, and puffed at,
   then the times are very bad. This is implied (v. 5) where God himself
   takes notice of the oppression of the poor and the sighing of the
   needy; they are oppressed because they are poor, have all manner of
   wrong done them merely because they are not in a capacity to right
   themselves. Being thus oppressed, they dare not speak for themselves,
   lest their defence should be made their offence; but they sigh,
   secretly bemoaning their calamities, and pouring out their souls in
   sighs before God. If their oppressors be spoken to on their behalf,
   they puff at them, make light of their own sin and the misery of the
   poor, and lay neither to heart; see Ps. x. 5.

   5. When wickedness abounds, and goes barefaced, under the protection
   and countenance of those in authority, then the times are very bad, v.
   8. When the vilest men are exalted to places of trust and power (who,
   instead of putting the laws in execution against vice and injustice and
   punishing the wicked according to their merits, patronise and protect
   them, give them countenance, and support their reputation by their own
   example), then the wicked walk on every side; they swarm in all places,
   and go up and down seeking to deceive, debauch, and destroy others;
   they are neither afraid nor ashamed to discover themselves; they
   declare their sin as Sodom and there is none to check or control them.
   Bad men are base men, the vilest of men, and they are so though they
   are ever so highly exalted in this world. Antiochus the illustrious the
   scripture calls a vile person, Dan. xi. 21. But it is bad with a
   kingdom when such are preferred; no marvel if wickedness then grows
   impudent and insolent. When the wicked bear rule the people mourn.

   II. Let us now see what good thoughts we are here furnished with for
   such bad times; and what times we may yet be reserved for we cannot
   tell. When times are thus bad it is comfortable to think,

   1. That we have a God to go to, from whom we may ask and expect the
   redress of all our grievances. This he begins with (v. 1): "Help, Lord,
   for the godly man ceaseth. All other helps and helpers fail; even the
   godly and faithful, who should lend a helping hand to support the dying
   cause of religion, are gone, and therefore whither shall we seek but to
   thee?" Note, When godly faithful people cease and fail it is time to
   cry, Help, Lord! The abounding of iniquity threatens a deluge. "Help,
   Lord, help the virtuous; few seek to hold fast their integrity, and to
   stand in the gap; help to save thy own interest in the world from
   sinking. It is time for thee, Lord, to work."

   2. That God will certainly reckon with false and proud men, and will
   punish and restrain their insolence. They are above the control of men
   and set them at defiance. Men cannot discover the falsehood of
   flatterers, nor humble the haughtiness of those that speak proud
   things; but the righteous God will cut off all flattering lips, that
   give the traitor's kiss and speak words softer then oil when war is in
   the heart; he will pluck out the tongue that speaks proud things
   against God and religion, v. 3. Some translate it as a prayer, "May God
   cut off those false and spiteful lips." Let lying lips be put to
   silence.

   3. That God will, in due time, work deliverance for his oppressed
   people, and shelter them from the malicious designs of their
   persecutors (v. 5): Now, will I arise, saith the Lord. This promise of
   God, which David here delivered by the spirit of prophecy, is an answer
   to that petition which he put up to God by the spirit of prayer. "Help,
   Lord," says he; "I will," says God; "here I am, with seasonable and
   effectual help." (1.) It is seasonable, in the fittest time. [1.] When
   the oppressors are in the height of their pride and insolence--when
   they say, Who is lord over us?--then is God's time to let them know, to
   their cost, that he is above them. [2.] When the oppressed are in the
   depth of their distress and despondency, when they are sighing like
   Israel in Egypt by reason of the cruel bondage, then is God's time to
   appear for them, as for Israel when they were most dejected and Pharaoh
   was most elevated. Now will I arise. Note, There is a time fixed for
   the rescue of oppressed innocency; that time will come, and we may be
   sure it is the fittest time, Ps. cii. 13. (2.) It is effectual: I will
   set him in safety, or in salvation, not only protect him, but restore
   him to his former prosperity, will bring him out into a wealthy place
   (Ps. lxvi. 12), so that, upon the whole, he shall lose nothing by his
   sufferings.

   4. That, though men are false, God is faithful; though they are not to
   be trusted, God is. They speak vanity and flattery, but the words of
   the Lord are pure words (v. 6), not only all true, but all pure, like
   silver tried in a furnace of earth or a crucible. It denotes, (1.) The
   sincerity of God's word, every thing is really as it is there
   represented and not otherwise; it does not jest with us, not impose
   upon us, nor has it any other design towards us than our own good. (2.)
   The preciousness of God's word; it is of great and intrinsic value,
   like silver refined to the highest degree; it has nothing in it to
   depreciate it. (3.) The many proofs that have been given of its power
   and truth; it has been often tried, all the saints in all ages have
   trusted it and so tried it, and it never deceived them nor frustrated
   their expectation, but they have all set to their seal that God's word
   is true, with an Experto crede--Trust one that has made trial; they
   have found it so. Probably this refers especially to these promises of
   succouring and relieving the poor and oppressed. Their friends put them
   in hopes that they will do something for them, and yet prove a broken
   reed; but the words of God are what we may rely upon; and the less
   confidence is to be put in men's words let us with the more assurance
   trust in God's word.

   5. That God will secure his chosen remnant to himself, how bad soever
   the times are (v. 7): Thou shalt preserve them from this generation for
   ever. This intimates that, as long as the world stands, there will be a
   generation of proud and wicked men in it, more or less, who will
   threaten by their wretched arts to ruin religion, by wearing out the
   saints of the Most High, Dan. vii. 25. But let God alone to maintain
   his own interest and to preserve his own people. He will keep them from
   this generation, (1.) From being debauched by them and drawn away from
   God, from mingling with them and learning their works. In times of
   general apostasy the Lord knows those that are his, and they shall be
   enabled to keep their integrity. (2.) From being destroyed and rooted
   out by them. The church is built upon a rock, and so well fortified
   that the gates of hell shall not prevail against it. In the worst of
   times God has his remnant, and in every age will reserve to himself a
   holy seed and preserve that to his heavenly kingdom.

   In singing this psalm, and praying it over, we must bewail the general
   corruption of manners, thank God that things are not worse than they
   are, but pray and hope that they will be better in God's due time.
     __________________________________________________________________

P S A L M S

  PSALM XIII.

   This psalm is the deserted soul's case and cure. Whether it was penned
   upon any particular occasion does not appear, but in general, I. David
   sadly complains that God had long withdrawn from him and delayed to
   relieve him, ver. 1, 2. II. He earnestly prays to God to consider his
   case and comfort him, ver. 3, 4. III. He assures himself of an answer
   of peace, and therefore concludes the psalm with joy and triumph,
   because he concludes his deliverance to be as good as wrought, ver. 5,
   6.

David's Complaints and Prayers Turned into Praises.

   To the chief musician. A psalm of David.

   1 How long wilt thou forget me, O Lord? for ever? how long wilt thou
   hide thy face from me?   2 How long shall I take counsel in my soul,
   having sorrow in my heart daily? how long shall mine enemy be exalted
   over me?   3 Consider and hear me, O Lord my God: lighten mine eyes,
   lest I sleep the sleep of death;   4 Lest mine enemy say, I have
   prevailed against him; and those that trouble me rejoice when I am
   moved.   5 But I have trusted in thy mercy; my heart shall rejoice in
   thy salvation.   6 I will sing unto the Lord, because he hath dealt
   bountifully with me.

   David, in affliction, is here pouring out his soul before God; his
   address is short, but the method is very observable, and of use for
   direction and encouragement.

   I. His troubles extort complaints (v. 1, 2); and the afflicted have
   liberty to pour out their complaint before the Lord, Ps. cii. title. It
   is some ease to a troubled spirit to give vent to its griefs,
   especially to give vent to them at the throne of grace, where we are
   sure to find one who is afflicted in the afflictions of his people and
   is troubled with the feeling of their infirmities; thither we have
   boldness of access by faith, and there we have parresia--freedom of
   speech. Observe here,

   1. What David complains of. (1.) God's unkindness; so he construed it,
   and it was his infirmity. He thought God had forgotten him, had
   forgotten his promises to him, his covenant with him, his former
   lovingkindness which he had shown him and which he took to be an
   earnest of further mercy, had forgotten that there was such a man in
   the world, who needed and expected relief and succour from him. Thus
   Zion said, My God has forgotten me (Isa. xlix. 14), Israel said, My way
   is hidden from the Lord, Isa. xl. 27. Not that any good man can doubt
   the omniscience, goodness, and faithfulness of God; but it is a peevish
   expression of prevailing fear, which yet, when it arises from a high
   esteem and earnest desire of God's favour, though it be indecent and
   culpable, shall be passed by and pardoned, for the second thought will
   retract it and repent of it. God hid his face from him, so that he
   wanted that inward comfort in God which he used to have, and herein was
   a type of Christ upon the cross, crying out, My God, why hast thou
   forsaken me? God sometimes hides his face from his own children, and
   leaves them in the dark concerning their interest in him; and this they
   lay to heart more than any outward trouble whatsoever. (2.) His own
   uneasiness. [1.] He was racked with care, which filled his head: I take
   counsel in my soul; "I am at a loss, and am inops consilii--without a
   friend to advise with that I can put any confidence in, and therefore
   am myself continually projecting what to do to help myself; but none of
   my projects are likely to take effect, so that I am at my wits' end,
   and in a continual agitation." Anxious cares are heavy burdens with
   which good people often load themselves more than they need. [2.] He
   was overwhelmed with sorrow, which filled his heart: I have sorrow in
   my heart daily. He had a constant disposition to sorrow and it preyed
   upon his spirits, not only in the night, when he was silent and
   solitary, but by day too, when lighter griefs are diverted and
   dissipated by conversation and business; nay, every day brought with it
   fresh occasions of grief; the clouds returned after the rain. The bread
   of sorrow is sometimes the saint's daily bread. Our Master himself was
   a man of sorrows. (3.) His enemies' insolence, which added to his
   grief. Saul his great enemy, and others under him, were exalted over
   him, triumphed in his distress, pleased themselves with his grief, and
   promised themselves a complete victory over him. This he complained of
   as reflecting dishonour upon God, and his power and promise.

   2. How he expostulates with God hereupon: "How long shall it be thus?"
   And, "Shall it be thus for ever?" Long afflictions try our patience and
   often tire it. It is a common temptation, when trouble lasts long, to
   think it will last always; despondency then turns into despair, and
   those that have long been without joy begin, at last, to be without
   hope. "Lord, tell me how long thou wilt hide thy face, and assure me
   that it shall not be for ever, but that thou wilt return at length in
   mercy to me, and then I shall the more easily bear my present
   troubles."

   II. His complaints stir up his prayers, v. 3, 4. We should never allow
   ourselves to make any complaints but what are fit to be offered up to
   God and what drive us to our knees. Observe here,

   1. What his petitions are: Consider my case, hear my complaints, and
   enlighten my eyes, that is, (1.) "Strengthen my faith;" for faith is
   the eye of the soul, with which it sees above, and sees through, the
   things of sense. "Lord, enable me to look beyond my present troubles
   and to foresee a happy issue of them." (2.) "Guide my way; enable me to
   look about me, that I may avoid the snares which are laid for me." (3.)
   "Refresh my soul with the joy of thy salvation." That which revives the
   drooping spirits is said to enlighten the eyes, 1 Sam. xiv. 27; Ezra
   ix. 8. "Lord, scatter the cloud of melancholy which darkens my eyes,
   and let my countenance be made pleasant."

   2. What his pleas are. He mentions his relation to God and interest in
   him (O Lord my God!) and insists upon the greatness of the peril, which
   called for speedy relief and succour. If his eyes were not enlightened
   quickly, (1.) He concludes that he must perish: "I shall sleep the
   sleep of death; I cannot live under the weight of all this care and
   grief." Nothing is more killing to a soul then the want of God's
   favour, nothing more reviving than the return of it. (2.) That then his
   enemies would triumph: "Lest my enemy say, So would I have it; lest
   Saul, lest Satan, be gratified in my fall." It would gratify the pride
   of his enemy: He will say, "I have prevailed, I have gotten the day,
   and been too hard for him and his God." It would gratify the malice of
   his enemies: They will rejoice when I am moved. And will it be for
   God's honour to suffer them thus to trample upon all that is sacred
   both in heaven and earth?

   III. His prayers are soon turned into praises (v. 5, 6): But my heart
   shall rejoice and I will sing to the Lord. What a surprising change is
   here in a few lines! In the beginning of the psalm we have him
   drooping, trembling, and ready to sink into melancholy and despair;
   but, in the close of it, rejoicing in God, and elevated and enlarged in
   his praises. See the power of faith, the power of prayer, and how good
   it is to draw near to God. If we bring our cares and griefs to the
   throne of grace, and leave them there, we may go away like Hannah, and
   our countenance will be no more sad, 1 Sam. i. 18. And here observe the
   method of his comfort. 1. God's mercy is the support of his faith. "My
   case is bad enough, and I am ready to think it deplorable, till I
   consider the infinite goodness of God; but, finding I have that to
   trust to, I am comforted, though I have no merit of my own. In former
   distresses I have trusted in the mercy of God, and I never found that
   it failed me; his mercy has in due time relieved me and my confidence
   in it has in the mean time supported me. Even in the depth of this
   distress, when God hid his face from me, when without were fightings
   and within were fears, yet I trusted in the mercy of God and that was
   as an anchor in a storm, by the help of which, though I was tossed, I
   was not overset." And still I do trust in thy mercy; so some read it.
   "I refer myself to that, with an assurance that it will do well for me
   at last." This he pleads with God, knowing what pleasure he takes in
   those that hope in his mercy, Ps. cxlvii. 11. 2. His faith in God's
   mercy filled his heart with joy in his salvation; for joy and peace
   come by believing, Rom. xv. 13. Believing, you rejoice, 1 Pet. i. 8.
   Having put his trust in the mercy of God, he is fully assured of
   salvation, and that his heart, which was now daily grieving, should
   rejoice in that salvation. Though weeping endure long, joy will return.
   3. His joy in God's salvation would fill his mouth with songs of praise
   (v. 6): "I will sing unto the Lord, sing in remembrance of what he has
   done formerly; though I should never recover the peace I have had, I
   will die blessing God that ever I had it. He has dealt bountifully with
   me formerly, and he shall have the glory of that, however he is pleased
   to deal with me now. I will sing in hope of what he will do for me at
   last, being confident that all will end well, will end everlastingly
   well." But he speaks of it as a thing past (He has dealt bountifully
   with me), because by faith he had received the earnest of the salvation
   and he was as confident of it as if it had been done already.

   In singing this psalm and praying it over, if we have not the same
   complaints to make that David had, we must thank God that we have not,
   dread and deprecate his withdrawings, sympathize with those that are
   troubled in mind, and encourage ourselves in our most holy faith and
   joy.
     __________________________________________________________________

P S A L M S

  PSALM XIV.

   It does not appear upon what occasion this psalm was penned nor whether
   upon any particular occasion. Some say David penned it when Saul
   persecuted him; others, when Absalom rebelled against him. But they are
   mere conjectures, which have not certainty enough to warrant us to
   expound the psalm by them. The apostle, in quoting part of this psalm
   (Rom. iii. 10, &c.) to prove that Jews and Gentiles are all under sin
   (ver. 9) and that all the world is guilty before God (ver. 19), leads
   us to understand it, in general, as a description of the depravity of
   human nature, the sinfulness of the sin we are conceived and born in,
   and the deplorable corruption of a great part of mankind, even of the
   world that lies in wickedness, 1 John v. 19. But as in those psalms
   which are designed to discover our remedy in Christ there is commonly
   an allusion to David himself, yea, and some passages that are to be
   understood primarily of him (as in psalm ii., xvi,, xxii., and others),
   so in this psalm, which is designed to discover our wound by sin, there
   is an allusion to David's enemies and persecutors, and other oppressors
   of good men at that time, to whom some passages have an immediate
   reference. In all the psalms from the 3rd to this (except the 8th)
   David had been complaining of those that hated and persecuted him,
   insulted him and abused him; now here he traces all those bitter
   streams to the fountain, the general corruption of nature, and sees
   that not his enemies only, but all the children of men, were thus
   corrupted. Here is, I. A charge exhibited against a wicked world, ver.
   1. II. The proof of the charge, ver. 2, 3. III. A serious expostulation
   with sinners, especially with persecutors, upon it, ver. 4-6. IV. A
   believing prayer for the salvation of Israel and a joyful expectation
   of it, ver. 7.

Human Depravity.

   To the chief musician. A psalm of David.

   1 The fool hath said in his heart, There is no God. They are corrupt,
   they have done abominable works, there is none that doeth good.   2 The
   Lord looked down from heaven upon the children of men, to see if there
   were any that did understand, and seek God.   3 They are all gone
   aside, they are all together become filthy: there is none that doeth
   good, no, not one.

   If we apply our hearts as Solomon did (Eccl. vii. 25) to search out the
   wickedness of folly, even of foolishness and madness, these verses will
   assist us in the search and will show us that sin is exceedingly
   sinful. Sin is the disease of mankind, and it appears here to be
   malignant and epidemic.

   1. See how malignant it is (v. 1) in two things:--

   (1.) The contempt it puts upon the honour of God: for there is
   something of practical atheism at the bottom of all sin. The fool hath
   said in his heart, There is no God. We are sometimes tempted to think,
   "Surely there never was so much atheism and profaneness as there is in
   our days;" but we see the former days were no better; even in David's
   time there were those who had arrived at such a height of impiety as to
   deny the very being of a God and the first and self-evident principles
   of religion. Observe, [1.] The sinner here described. He is one that
   saith in his heart, There is no God; he is an atheist. "There is no
   Elohim, no Judge or governor of the world, no providence presiding over
   the affairs of men." They cannot doubt of the being of God, but will
   question his dominion. He says this in his heart; it is not his
   judgment, but his imagination. He cannot satisfy himself that there is
   none, but he wishes there were none, and pleases himself with the fancy
   that it is possible there may be none. He cannot be sure there is one,
   and therefore he is willing to think there is none. He dares not speak
   it out, lest he be confuted, and so undeceived, but he whispers it
   secretly in his heart, for the silencing of the clamours of his
   conscience and the emboldening of himself in his evil ways. [2.] The
   character of this sinner. He is a fool; he is simple and unwise, and
   this is an evidence of it; he is wicked and profane, and this is the
   cause of it. Note, Atheistical thoughts are very foolish wicked
   thoughts, and they are at the bottom of a great deal of the wickedness
   that is in this world. The word of God is a discerner of these
   thoughts, and puts a just brand on him that harbours them. Nabal is his
   name, and folly is with him; for he thinks against the clearest light,
   against his own knowledge and convictions, and the common sentiments of
   all the wise and sober part of mankind. No man will say, There is no
   God till he is so hardened in sin that it has become his interest that
   there should be none to call him to an account.

   (2.) The disgrace and debasement it puts upon the nature of man.
   Sinners are corrupt, quite degenerated from what man was in his
   innocent estate: They have become filthy (v. 3), putrid. All their
   faculties are so disordered that they have become odious to their Maker
   and utterly incapable of answering the ends of their creation. They are
   corrupt indeed; for, [1.] They do no good, but are the unprofitable
   burdens of the earth; they do God no service, bring him no honour, nor
   do themselves any real kindness. [2.] They do a great deal of hurt.
   They have done abominable works, for such all sinful works are. Sin is
   an abomination to God; it is that abominable thing which he hates (Jer.
   xliv. 4), and, sooner or later, it will be so to the sinner; it will be
   found to be hateful (Ps. xxxvi. 2), an abomination of desolation, that
   is, making desolate, Matt. xxiv. 15. This follows upon their saying,
   There is no God; for those that profess they know God, but in works
   deny him, are abominable, and to every good work reprobate, Tit. i. 16.

   2. See how epidemic this disease is; it has infected the whole race of
   mankind. To prove this, God himself is here brought in for a witness,
   and he is an eye-witness, v. 2, 3. Observe, (1.) His enquiry: The Lord
   looked down from heaven, a place of prospect, which commands this lower
   world; thence, with an all-seeing eye, he took a view of all the
   children of men, and the question was, Whether there were any among
   them that did understand themselves aright, their duty and interests,
   and did seek God and set him before them. He that made this search was
   not only one that could find out a good man if he was to be found,
   though ever so obscure, but one that would be glad to find out one, and
   would be sure to take notice of him, as of Noah in the old world. (2.)
   The result of this enquiry, v. 3. Upon search, upon his search, it
   appeared, They have all gone aside, the apostasy is universal, there is
   none that doeth good, no, not one, till the free and mighty grace of
   God has wrought a change. Whatever good is in any of the children of
   men, or is done by them, it is not of themselves; it is God's work in
   them. When God had made the world he looked upon his own work, and all
   was very good (Gen. i. 31); but, some time after, he looked upon man's
   work, and, behold, all was very bad (Gen. vi. 5), every operation of
   the thought of man's heart was evil, only evil, and that continually.
   They have gone aside from the right of their duty, the way that leads
   to happiness, and have turned into the paths of the destroyer.

   In singing this let us lament the corruption of our own nature, and see
   what need we have of the grace of God; and, since that which is born of
   the flesh is flesh, let us not marvel that we are told we must be born
   again.

   4 Have all the workers of iniquity no knowledge? who eat up my people
   as they eat bread, and call not upon the Lord.   5 There were they in
   great fear: for God is in the generation of the righteous.   6 Ye have
   shamed the counsel of the poor, because the Lord is his refuge.   7 Oh
   that the salvation of Israel were come out of Zion! when the Lord
   bringeth back the captivity of his people, Jacob shall rejoice, and
   Israel shall be glad.

   In these verses the psalmist endeavours,

   I. To convince sinners of the evil and danger of the way they are in,
   how secure soever they are in that way. Three things he shows them,
   which, it may be, they are not very willing to see--their wickedness,
   their folly, and their danger, while they are apt to believe themselves
   very wise, and good, and safe. See here,

   1. Their wickedness. This is described in four instances:--(1.) They
   are themselves workers of iniquity; they design it, they practise it,
   and take as much pleasure in it as ever any man did in his business.
   (2.) They eat up God's people with as much greediness as they eat
   bread, such an innate and inveterate enmity they have to them, and so
   heartily do they desire their ruin, because they really hate God, whose
   people they are. It is meat and drink to persecutors to be doing
   mischief; it is as agreeable to them as their necessary food. They eat
   up God's people easily, daily, securely, without either check of
   conscience when they do it or remorse of conscience when they have done
   it; as Joseph's brethren cast him into a pit and then sat down to eat
   bread, Gen. xxxvii. 24, 25. See Mic. iii. 2, 3. (3.) They call not upon
   the Lord. Note, Those that care not for God's people, for God's poor,
   care not for God himself, but live in contempt of him. The reason why
   people run into all manner of wickedness, even the worst, is because
   they do not call upon God for his grace. What good can be expected from
   those that live without prayer? (4.) They shame the counsel of the
   poor, and upbraid them with making God their refuge, as David's enemies
   upbraided him, Ps. xi. 1. Note, Those are very wicked indeed, and have
   a great deal to answer for, who not only shake off religion, and live
   without it themselves, but say and do what they can to put others out
   of conceit with it that are well-inclined--with the duties of it, as if
   they were mean, melancholy, and unprofitable, and with the privileges
   of it, as if they were insufficient to make a man safe and happy. Those
   that banter religion and religious people will find, to their cost, it
   is ill jesting with edged-tools and dangerous persecuting those that
   make God their refuge. Be you not mockers, lest your bands be made
   strong. He shows them,

   2. Their folly: They have no knowledge; this is obvious, for if they
   had any knowledge of God, if they did rightly understand themselves,
   and would but consider things as men, they would not be so abusive and
   barbarous as they are to the people of God.

   3. Their danger (v. 5): There were they in great fear. There, where
   they ate up God's people, their own consciences condemned what they
   did, and filled them with secret terrors; they sweetly sucked the blood
   of the saints, but in their bowels it is turned, and become the gall of
   asps. Many instances there have been of proud and cruel persecutors who
   have been made like Pashur, Magormissabibs--terrors to themselves and
   all about them. Those that will not fear God perhaps may be made to
   fear at the shaking of a leaf.

   II. He endeavours to comfort the people of God, 1. With what they have.
   They have God's presence (v. 5): He is in the generation of the
   righteous. They have his protection (v. 6): The Lord is their refuge.
   This is as much their security as it is the terror of their enemies,
   who may jeer them for their confidence in God, but cannot jeer them out
   of it. In the judgment-day it will add to the terror and confusion of
   sinners to see God own the generation of the righteous, which they have
   hated and bantered. 2. With what they hope for; and that is the
   salvation of Israel, v. 7. When David was driven out by Absalom and his
   rebellious accomplices, he comforted himself with an assurance that god
   would in due time turn again his captivity, to the joy of all his good
   subjects. But surely this pleasing prospect looks further. He had, in
   the beginning of the psalm, lamented the general corruption of mankind;
   and, in the melancholy view of that, wishes for the salvation which
   should be wrought out by the Redeemer, who was expected to come to
   Zion, to turn away ungodliness from Jacob, Rom. xi. 26. The world is
   bad; O that the Messiah would come and change its character! There is a
   universal corruption; O for the times of reformation! Those will be as
   joyful times as these are melancholy ones. Then shall God turn again
   the captivity of his people; for the Redeemer shall ascend on high, and
   lead captivity captive, and Jacob shall then rejoice. The triumphs of
   Zion's King will be the joys of Zion's children. The second coming of
   Christ, finally to extinguish the dominion of sin and Satan, will be
   the completing of this salvation, which is the hope, and will be the
   joy, of every Israelite indeed. With the assurance of that we should,
   in singing this, comfort ourselves and one another, with reference to
   the present sins of sinners and sufferings of saints.
     __________________________________________________________________

P S A L M S

  PSALM XV.

   The scope of this short but excellent psalm is to show us the way to
   heaven, and to convince us that, if we would be happy, we must be holy
   and honest. Christ, who is himself the way, and in whom we must walk as
   our way, has also shown us the same way that is here prescribed, Matt.
   xix. 17. "If thou wilt enter into life, keep the commandments." In this
   psalm, I. By the question (ver. 1) we are directed and excited to
   enquire for the way. II. By the answer to that question, in the rest of
   the psalm, we are directed to walk in that way, ver. 2-5. III. By the
   assurance given in the close of the psalm of the safety and happiness
   of those who answer these characters we are encouraged to walk in that
   way, ver. 5.

The Citizen of Zion.

   A psalm of David.

   1 Lord, who shall abide in thy tabernacle? who shall dwell in thy holy
   hill?   2 He that walketh uprightly, and worketh righteousness, and
   speaketh the truth in his heart.   3 He that backbiteth not with his
   tongue, nor doeth evil to his neighbour, nor taketh up a reproach
   against his neighbour.   4 In whose eyes a vile person is contemned;
   but he honoureth them that fear the Lord. He that sweareth to his own
   hurt, and changeth not.   5 He that putteth not out his money to usury,
   nor taketh reward against the innocent. He that doeth these things
   shall never be moved.

   Here is, I. A very serious and weighty question concerning the
   characters of a citizen of Zion (v. 1): "Lord, who shall abide in thy
   tabernacle? Let me know who shall go to heaven." Not, who by name (in
   this way the Lord only knows those that are his), but who by
   description: "What kind of people are those whom thou wilt own and
   crown with distinguishing and everlasting favours?" This supposes that
   it is a great privilege to be a citizen of Zion, an unspeakable honour
   and advantage,--that all are not thus privileged, but a remnant
   only,--and that men are not entitled to this privilege by their birth
   and blood: all shall not abide in God's tabernacle that have Abraham to
   their father, but, according as men's hearts and lives are, so will
   their lot be. It concerns us all to put this question to ourselves,
   Lord, what shall I be, and do, that I may abide in thy tabernacle? Luke
   xviii. 18; Acts xvi. 30. 1. Observe to whom this enquiry is
   addressed--to God himself. Note, Those that would find the way to
   heaven must look up to God, must take direction from his word and beg
   direction from his Spirit. It is fit he himself should give laws to his
   servants, and appoint the conditions of his favours, and tell who are
   his and who not. 2. How it is expressed in Old-Testament language. (1.)
   By the tabernacle we may understand the church militant, typified by
   Moses's tabernacle, fitted to a wilderness-state, mean and movable.
   There God manifests himself, and there he meets his people, as of old
   in the tabernacle of the testimony, the tabernacle of meeting. Who
   shall dwell in this tabernacle? Who shall be accounted a true living
   member of God's church, admitted among the spiritual priests to lodge
   in the courts of this tabernacle? We are concerned to enquire this,
   because many pretend to a place in this tabernacle who really have no
   part nor lot in the matter. (2.) By the holy hill we may understand the
   church triumphant, alluding to Mount Zion, on which the temple was to
   be built by Solomon. It is the happiness of glorified saints that they
   dwell in that holy hill; they are at home there: they shall be for ever
   there. It concerns us to know who shall dwell there, that we may make
   it sure to ourselves that we shall have a place among them, and may
   then take the comfort of it, and rejoice in prospect of that holy hill.

   II. A very plain and particular answer to this question. Those that
   desire to know their duty, with a resolution to do it, will find the
   scripture a very faithful director and conscience a faithful monitor.
   Let us see then the particular characters of a citizen of Zion.

   1. He is one that is sincere and entire in his religion: He walketh
   uprightly, according to the condition of the covenant (Gen. xvii. 1),
   "Walk before me, and be thou perfect" (it is the same word that is here
   used) "and then thou shalt find me a God all-sufficient." He is really
   what he professes to be, is sound at heart, and can approve himself to
   God, in his integrity, in all he does; his conversation is uniform, and
   he is of a peace with himself, and endeavours to stand complete in all
   the will of God. His eye perhaps is weak, but it is single; he has his
   spots indeed, but he does not paint; he is an Israelite indeed in whom
   is no guile, John i. 47; 2 Cor. i. 12. I know no religion but
   sincerity.

   2. He is one that is conscientiously honest and just in all his
   dealings, faithful and fair to all with whom he has to do: He worketh
   righteousness; he walks in all the ordinances and commandments of the
   Lord, and takes care to give all their due, is just both to God and
   man; and, in speaking to both, he speaks that which is the truth in his
   heart; his prayers, professions, and promises, to God, come not out of
   feigned lips, nor dares he tell a lie, or so much as equivocate, in his
   converse or commerce with men. He walks by the rules of righteousness
   and truth, and scorns and abhors the gains of injustice and fraud. He
   reckons that that cannot be a good bargain, nor a saving one, which is
   made with a lie, and that he who wrongs his neighbour, though ever so
   plausibly, will prove, in the end, to have done the greatest injury to
   himself.

   3. He is one that contrives to do all the good he can to his
   neighbours, but is very careful to do hurt to no man, and is, in a
   particular manner, tender of his neighbour's reputation, v. 3. He does
   no evil at all to his neighbour willingly or designedly, nothing to
   offend or grieve his spirit, nothing to prejudice the health or ease of
   his body, nothing to injure him in his estate or secular interests, in
   his family or relations; but walks by that golden rule of equity, To do
   as he would be done by. He is especially careful not to injure his
   neighbour in his good name, though many, who would not otherwise wrong
   their neighbours, make nothing of that. If any man, in this matter,
   bridles not his tongue, his religion is vain. He knows the worth of a
   good name, and therefore he backbites not, defames no man, speaks evil
   of no man, makes not others' faults the subject of his common talk,
   much less of his sport and ridicule, nor speaks of them with pleasure,
   nor at all but for edification. He makes the best of every body, and
   the worst of nobody. He does not take up a reproach, that is, he
   neither raises it nor receives it; he gives no credit nor countenance
   to a calumny, but frowns upon a backbiting tongue, and so silences it,
   Prov. xxv. 23. If an ill-natured character of his neighbour be given
   him, or an ill-natured story be told him, he will disprove it if he
   can; if not, it shall die with him and go no further. His charity will
   cover a multitude of sins.

   4. He is one that values men by their virtue and piety, and not by the
   figure they make in the world, v. 5. (1.) He thinks the better of no
   man's wickedness for his pomp and grandeur: In his eyes a vile person
   is contemned. Wicked people are vile people, worthless and good for
   nothing (so the word signifies), as dross, as chaff, and as salt that
   has lost its savour. They are vile in their choices (Jer. ii. 13), in
   their practices, Isa. xxxii. 6. For this wise and good men contemn
   them, not denying them civil honour and respect as men, as men in
   authority and power perhaps (1 Pet. ii. 17, Rom. xiii. 7), but, in
   their judgment of them, agreeing with the word of God. They are so far
   from envying them that they pity them, despising their gains ( Isa.
   xxxiii. 15), as turning to no account, their dainties (Ps. cxli. 4),
   their pleasures (Heb. xi. 24, 25) as sapless and insipid. They despise
   their society (Ps. cxix. 115; 2 Kings iii. 14); they despise their
   taunts and threats, and are not moved by them, nor disturbed at them;
   they despise the feeble efforts of their impotent malice (Ps. ii. 1,
   4), and will shortly triumph in their fall, Ps. lii. 6, 7. God despises
   them, and they are of his mind. (2.) He thinks the worse of no man's
   piety for his poverty and meanness, but he knows those that fear the
   Lord. He reckons that serious piety, wherever it is found, puts an
   honour upon a man, and makes his face to shine, more than wealth, or
   wit, or a great name among men, does or can. He honours such, esteems
   them very highly in love, desires their friendship and conversation and
   an interest in their prayers, is glad of an opportunity to show them
   respect or do them a good office, pleads their cause and speaks of them
   with veneration, rejoices when they prosper, grieves when they are
   removed, and their memory, when they are gone, is precious with him. By
   this we may judge of ourselves in some measure. What rules do we go by
   in judging of others?

   5. He is one that always prefers a good conscience before any secular
   interest or advantage whatsoever; for, if he has promised upon oath to
   do any thing, though afterwards it appear much to his damage and
   prejudice in his worldly estate, yet he adheres to it and changes not,
   v. 4. See how weak-sighted and short-sighted even wise and good men may
   be; they may swear to their own hurt, which they were not aware of when
   they took the oath. But see how strong the obligation of an oath is,
   that a man must rather suffer loss to himself and his family than wrong
   his neighbour by breaking his oath. An oath is a sacred thing, which we
   must not think to play fast and loose with.

   6. He is one that will not increase his estate by any unjust practices,
   v. 5. (1.) Not by extortion: He putteth not out his money to usury,
   that he may live at ease upon the labours of others, while he is in a
   capacity for improving it by his own industry. Not that it is any
   breach of the law of justice or charity for the lender to share in the
   profit which the borrower makes of his money, any more than for the
   owner of the land to demand rent from the occupant, money being, by art
   and labour, as improvable as land. But a citizen of Zion will freely
   lend to the poor, according to his ability, and not be rigorous and
   severe in recovering his right from those that are reduced by
   Providence. (2.) Not by bribery: He will not take a reward against the
   innocent; if he be any way employed in the administration of public
   justice, he will not, for any gain, or hope of it, to himself, do any
   thing to the prejudice of a righteous cause.

   III. The psalm concludes with a ratification of this character of the
   citizen of Zion. He is like Zion-hill itself, which cannot be moved,
   but abides for ever, Ps. cxxv. 1. Every true living member of the
   church, like the church itself, is built upon a rock, which the gates
   of hell cannot prevail against: He that doeth these things shall never
   be moved; shall not be moved for ever, so the word is. The grace of God
   shall always be sufficient for him, to preserve him safe and blameless
   to the heavenly kingdom. Temptations shall not overcome him, troubles
   shall not overwhelm him, nothing shall rob him of his present peace nor
   his future bliss.

   In singing this psalm we must teach and admonish ourselves, and one
   another, to answer the characters here given of the citizen of Zion,
   that we may never be moved from God's tabernacle on earth, and may
   arrive, at last, at that holy hill where we shall be for ever out of
   the reach of temptation and danger.
     __________________________________________________________________

P S A L M S

  PSALM XVI.

   This psalm has something of David in it, but much more of Christ. It
   begins with such expressions of devotion as may be applied to Christ;
   but concludes with such confidence of a resurrection (and so timely a
   one as to prevent corruption) as must be applied to Christ, to him
   only, and cannot be understood of David, as both St. Peter and St. Paul
   have observed, Acts ii. 24; xiii. 36. For David died, and was buried,
   and saw corruption. I. David speaks of himself as a member of Christ,
   and so he speaks the language of all good Christians, professing his
   confidence in God ( ver. 1), his consent to him ( ver. 2), his
   affection to the people of God ( ver. 3), his adherence to the true
   worship of God ( ver. 4), and his entire complacency and satisfaction
   in God and the interest he had in him, ver. 5-7. II. He speaks of
   himself as a type of Christ, and so he speaks the language of Christ
   himself, to whom all the rest of the psalm is expressly and at large
   applied (Acts ii. 25, &c.). David speaks concerning him (not concerning
   himself), "I foresaw the Lord always before my face," &c. And this he
   spoke, being a prophet, ver. 30, 31. He spoke, 1. Of the special
   presence of God with the Redeemer in his services and sufferings, ver.
   8. 2. Of the prospect which the Redeemer had of his own resurrection
   and the glory that should follow, which carried him cheerfully through
   his undertaking, ver. 9-11.

Believing Confidence; Consecration to God.

   Michtam of David.

   1 Preserve me, O God: for in thee do I put my trust.   2 O my soul,
   thou hast said unto the Lord, Thou art my Lord: my goodness extendeth
   not to thee;   3 But to the saints that are in the earth, and to the
   excellent, in whom is all my delight.   4 Their sorrows shall be
   multiplied that hasten after another god: their drink offerings of
   blood will I not offer, nor take up their names into my lips.   5 The
   Lord is the portion of mine inheritance and of my cup: thou maintainest
   my lot.   6 The lines are fallen unto me in pleasant places; yea, I
   have a goodly heritage.   7 I will bless the Lord, who hath given me
   counsel: my reins also instruct me in the night seasons.

   This psalm is entitled Michtam, which some translate a golden psalm, a
   very precious one, more to be valued by us than gold, yea, than much
   fine gold, because it speaks so plainly of Christ and his resurrection,
   who is the true treasure hidden in the field of the Old Testament.

   I. David here flies to God's protection with a cheerful believing
   confidence in it (v. 1): "Preserve me, O God! from the deaths, and
   especially from the sins, to which I am continually exposed; for in
   thee, and in thee only, do I put my trust." Those that by faith commit
   themselves to the divine care, and submit themselves to the divine
   guidance, have reason to hope for the benefit of both. This is
   applicable to Christ, who prayed, Father, save me from this hour, and
   trusted in God that he would deliver him.

   II. He recognizes his solemn dedication of himself to God as his God
   (v. 2): "O my soul! thou hast said unto the Lord, Thou art my Lord, and
   therefore thou mayest venture to trust him." Note, 1. It is the duty
   and interest of every one of us to acknowledge the Lord for our Lord,
   to subject ourselves to him, and then to stay ourselves upon him.
   Adonai signifies My stayer, the strength of my heart. 2. This must be
   done with our souls: "O my soul! thou hast said it." Covenanting with
   God must be heart-work; all that is within us must be employed therein
   and engaged thereby. 3. Those who have avouched the Lord for their Lord
   should be often putting themselves in mind of what they have done.
   "Hast thou said unto the Lord, Thou art my Lord? Say it again then,
   stand to it, abide by it, and never unsay it. Hast thou said it? Take
   the comfort of it, and live up to it. He is thy Lord, and worship thou
   him, and let thy eye be ever towards him."

   III. He devotes himself to the honour of God in the service of the
   saints (v. 2, 3): My goodness extends not to thee, but to the saints.
   Observe, 1. Those that have taken the lord for their Lord must, like
   him, be good and do good; we do not expect happiness without goodness.
   2. Whatever good there is in us, or is done by us, we must humbly
   acknowledge that it extends not to God; so that we cannot pretend to
   merit any thing by it. God has no need of our services; he is not
   benefited by them, nor can they add any thing to his infinite
   perfection and blessedness. The wisest, and best, and most useful, men
   in the world cannot be profitable to God, Job xxii. 2; xxxv. 7. God is
   infinitely above us, and happy without us, and whatever good we do it
   is all from him; so that we are indebted to him, not he to us: David
   owns it (1 Chron. xxix. 14), Of thy own have we given thee. 3. If God
   be ours, we must, for his sake, extend our goodness to those that are
   his, to the saints in the earth; for what is done to them he is pleased
   to take as done to himself, having constituted them his receivers.
   Note, (1.) There are saints in the earth; and saints on earth we must
   all be, or we shall never be saints in heaven. Those that are renewed
   by the grace of God, and devoted to the glory of God, are saints on
   earth. (2.) The saints in the earth are excellent ones, great, mighty,
   magnificent ones, and yet some of them so poor in the world that they
   need to have David's goodness extended to them. God makes them
   excellent by the grace he gives them. The righteous is more excellent
   than his neighbour, and then he accounts them excellent. They are
   precious in his sight and honourable; they are his jewels, his peculiar
   treasure. Their God is their glory, and a diadem of beauty to them.
   (3.) All that have taken the Lord for their God delight in his saints
   as excellent ones, because they bear his image, and because he loves
   them. David, though a king, was a companion of all that feared God (Ps.
   cxix. 63), even the meanest, which was a sign that his delight was in
   them. (4.) It is not enough for us to delight in the saints, but, as
   there is occasion, our goodness must extend to them; we must be ready
   to show them the kindness they need, distribute to their necessities,
   and abound in the labour of love to them. This is applicable to Christ.
   The salvation he wrought out for us was no gain to God, for our ruin
   would have been no loss to him; but the goodness and benefit of it
   extend to us men, in whom he delighteth, Prov. viii. 31. For their
   sakes, says he, I sanctify myself, John xvii. 19. Christ delights even
   in the saints on earth, notwithstanding their weaknesses and manifold
   infirmities, which is a good reason why we should.

   IV. He disclaims the worship of all false gods and all communion with
   their worshippers, v. 4. Here, 1. He reads the doom of idolaters, who
   hasten after another God, being mad upon their idols, and pursuing them
   as eagerly as if they were afraid they would escape from them: Their
   sorrows shall be multiplied, both by the judgments they bring upon
   themselves from the true God whom they forsake and by the
   disappointment they will meet with in the false gods they embrace.
   Those that multiply gods multiply griefs to themselves; for, whoever
   thinks one God too little, will find two too many, and yet hundreds not
   enough. 2. He declares his resolution to have no fellowship with them
   nor with their unfruitful works of darkness: "Their drink-offerings of
   blood will I not offer, not only because the gods they are offered to
   are a lie, but because the offerings themselves are barbarous." At
   God's altar, because the blood made atonement, the drinking of it was
   most strictly prohibited, and the drink-offerings were of wine; but the
   devil prescribed to his worshippers to drink of the blood of the
   sacrifices, to teach them cruelty. "I will have nothing to do" (says
   David) "with those bloody deities, nor so much as take their names into
   my lips with any delight in them or respect to them." Thus must we hate
   idols and idolatry with a perfect hatred. Some make this also
   applicable to Christ and his undertaking, showing the nature of the
   sacrifice he offered (it was not the blood of bulls and goats, which
   was offered according to the law; that was never named, nor did he ever
   make any mention of it, but his own blood), showing also the multiplied
   sorrows of the unbelieving Jews, who hastened after another king,
   Cæsar, and are still hastening after another Messiah, whom they in vain
   look for.

   V. He repeats the solemn choice he had made of God for his portion and
   happiness (v. 5), takes to himself the comfort of the choice (v. 6),
   and gives God the glory of it, v. 7. This is very much the language of
   a devout and pious soul in its gracious exercises.

   1. Choosing the Lord for its portion and happiness. "Most men take the
   world for their chief good, and place their felicity in the enjoyments
   of it; but this I say, The Lord is the portion of my inheritance and of
   my cup, the portion I make choice of, and will gladly take up with, how
   poor soever my condition is in this world. Let me have the love and
   favour of God, and be accepted of him; let me have the comfort of
   communion with God, and satisfaction in the communications of his
   graces and comforts; let me have an interest in his promises, and a
   title by promise to everlasting life and happiness in the future state;
   and I have enough, I need no more, I desire no more, to complete my
   felicity." Would we do well and wisely for ourselves, we must take God,
   in Christ, to be, (1.) The portion of our inheritance in the other
   world. Heaven is an inheritance. God himself is the inheritance of the
   saints there, whose everlasting bliss is to enjoy him. We must take
   that for our inheritance, our home, our rest, our lasting, everlasting,
   good, and look upon this world to be no more ours than the country
   through which our road lies when we are on a journey. (2.) The portion
   of our cup in this world, with which we are nourished, and refreshed,
   and kept from fainting. Those have not God for theirs who do not reckon
   his comforts the most reviving cordials, acquaint themselves with them,
   and make use of them as sufficient to counterbalance all the grievances
   of this present time and to sweeten the most bitter cup of affliction.

   2. Confiding in him for the securing of this portion: "Thou maintainest
   my lot. Thou that hast by promise made over thy self to me, to be mine,
   wilt graciously make good what thou hast promised, and never leave me
   to myself to forfeit this happiness, nor leave it in the power of my
   enemies to rob me of it. Nothing shall pluck me out of thy hands, nor
   separate me from thy love, and the sure mercies of David." The saints
   and their bliss are kept by the power of God.

   3. Rejoicing in this portion, and taking a complacency in it (v. 6):
   The lines have fallen to me in pleasant places. Those have reason to
   say so that have God for their portion; they have a worthy portion, a
   goodly heritage. What can they have better? What can they desire more?
   Return unto thy rest, O my soul! and look no further. Note, Gracious
   persons, though they still covet more of God, never covet more than
   God; but, being satisfied of his loving-kindness, they are abundantly
   satisfied with it, and envy not any their carnal mirth and sensual
   pleasures and delights, but account themselves truly happy in what they
   have, and doubt not but to be completely happy in what they hope for.
   Those whose lot is cast, as David's was, in a land of light, in a
   valley of vision, where God is known and worshipped, have, upon that
   account, reason to say, The lines have fallen to me in pleasant places;
   much more those who have not only the means, but the end, not only
   Immanuel's land, but Immanuel's love.

   4. Giving thanks to God for it, and for grace to make this wise and
   happy choice (v. 7): "I will bless the Lord who has given me counsel,
   this counsel, to take him for my portion and happiness." So ignorant
   and foolish are we that, if we be left to ourselves, our hearts will
   follow our eyes, and we shall choose our own delusions, and forsake our
   own mercies for lying vanities; and therefore, if we have indeed taken
   God for our portion and preferred spiritual and eternal blessings
   before those that are sensible and temporal, we must thankfully
   acknowledge the power and goodness of divine grace directing and
   enabling us to make that choice. If we have the pleasure of it, let God
   have the praise of it.

   5. Making a good use of it. God having given him counsel by his word
   and Spirit, his own reins also (his own thoughts) instructed him in the
   night-season; when he was silent and solitary, and retired from the
   world, then his own conscience (which is called the reins, Jer. xvii.
   10) not only reflected with comfort upon the choice he had made, but
   instructed or admonished him concerning the duties arising out of this
   choice, catechized him, and engaged and quickened him to live as one
   that had God for his portion, by faith to live upon him and to live to
   him. Those who have God for their portion, and who will be faithful to
   him, must give their own consciences leave to deal thus faithfully and
   plainly with them.

   All this may be applied to Christ, who made the Lord his portion and
   was pleased with that portion, made his Father's glory his highest end
   and made it his meat and drink to seek that and to do his will, and
   delighted to prosecute his undertaking, pursuant to his Father's
   counsel, depending upon him to maintain his lot and to carry him
   through his undertaking. We may also apply it to ourselves in singing
   it, renewing our choice of God as ours, with a holy complacency and
   satisfaction.

Prophecy Relating to the Messiah; Sufferings and Consequent Glory of Christ.

   8 I have set the Lord always before me: because he is at my right hand,
   I shall not be moved.   9 Therefore my heart is glad, and my glory
   rejoiceth: my flesh also shall rest in hope.   10 For thou wilt not
   leave my soul in hell; neither wilt thou suffer thine Holy One to see
   corruption.   11 Thou wilt show me the path of life: in thy presence is
   fulness of joy; at thy right hand there are pleasures for evermore.

   All these verses are quoted by St. Peter in his first sermon, after the
   pouring out of the Spirit on the day of pentecost (Acts ii. 25-28); and
   he tells us expressly that David in them speaks concerning Christ and
   particularly of his resurrection. Something we may allow here of the
   workings of David's own pious and devout affections towards God,
   depending upon his grace to perfect every thing that concerned him, and
   looking for the blessed hope, and happy state on the other side death,
   in the enjoyment of God; but in these holy elevations towards God and
   heaven he was carried by the spirit of prophecy quite beyond the
   consideration of himself and his own case, to foretel the glory of the
   Messiah, in such expressions as were peculiar to that, and could not be
   understood of himself. The New Testament furnishes us with a key to let
   us into the mystery of these lines.

   I. These verses must certainly be applied to Christ; of him speaks the
   prophet this, as did many of the Old-Testament prophets, who testified
   beforehand the sufferings of Christ and the glory that should follow (1
   Pet. i. 11), and that is the subject of this prophecy here. It is
   foretold (as he himself showed concerning this, no doubt, among other
   prophecies in this psalm, Luke xxiv. 44, 46) that Christ should suffer,
   and rise from the dead, 1 Cor. xv. 3, 4.

   1. That he should suffer and die. This is implied here when he says (v.
   8), I shall not be moved; he supposed that he should be struck at, and
   have a dreadful shock given him, as he had in his agony, when his soul
   was exceedingly sorrowful, and he prayed that the cup might pass from
   him. When he says, "My flesh shall rest," it is implied that he must
   put off the body, and therefore must go through the pains of death. It
   is likewise plainly intimated that his soul must go into a state of
   separation from the body, and that his body, so deserted, would be in
   imminent danger of seeing corruption--that he should not only die, but
   be buried, and abide for some time under the power of death.

   2. That he should be wonderfully borne up by the divine power in
   suffering and dying. (1.) That he should not be moved, should not be
   driven off from his undertaking nor sink under the weight of it, that
   he should not fail nor be discouraged (Isa. xlii. 4), but should
   proceed and persevere in it, till he could say, It is finished. Though
   the service was hard and the encounter hot, and he trod the winepress
   alone, yet he was not moved, did not give up the cause, but set his
   face as a flint, Isa. l. 7-9. Here am I, let these go their way. Nay,
   (2.) That his heart should rejoice and his glory be glad, that he
   should go on with his undertaking, not only resolutely, but cheerfully,
   and with unspeakable pleasure and satisfaction, witness that saying
   (John xvii. 11), Now I am no more in the world, but I come to thee, and
   that (John xviii. 11), The cup that my Father has given me, shall I not
   drink it? and many the like. By his glory is meant his tongue, as
   appears, Acts ii. 26. For our tongue is our glory, and never more so
   than when it is employed in glorifying God. Now there were three things
   which bore him up and carried him on thus cheerfully:--[1.] The respect
   he had to his Father's will and glory in what he did: I have set the
   Lord always before me. He still had an eye to his Father's commandment
   (John x. 18, xiv. 31), the will of him that sent him. He aimed at his
   Father's honour and the restoring of the interests of his kingdom among
   men, and this kept him from being moved by the difficulties he met
   with; for he always did those things that pleased his Father. [2.] The
   assurance he had of his Father's presence with him in his sufferings:
   He is at my right hand, a present help to me, nigh at hand in the time
   of need. He is near that justifieth me (Isa. l. 8); he is at my right
   hand, to direct and strengthen it, and hold it up, Ps. lxxxix. 21. When
   he was in his agony an angel was sent from heaven to strengthen him,
   Luke xxii. 43. To this the victories and triumphs of the cross were all
   owing; it was the Lord at his right hand that struck through kings, Ps.
   cx. 5; Isa. xlii. 1, 2. [3.] The prospect he had of a glorious issue of
   his sufferings. It was for the joy set before him that he endured the
   cross, Heb. xii. 2. He rested in hope, and that made his rest glorious,
   Isa. xi. 10. He knew he should be justified in the Spirit by his
   resurrection, and straightway glorified. See John xiii. 31, 32.

   3. That he should be brought through his sufferings, and brought from
   under the power of death by a glorious resurrection. (1.) That his soul
   should not be left in hell, that is, his human spirit should not be
   long left, as other men's spirits are, in a state of separation from
   the body, but should, in a little time, return and be re-united to it,
   never to part again. (2.) That being God's holy One in a peculiar
   manner, sanctified to the work of redemption and perfectly free from
   sin, he should not see corruption nor feel it. This implies that he
   should not only be raised from the grave, but raised so soon that his
   dead body should not so much as being to corrupt, which, in the course
   of nature, it would have done if it had not been raised the third day.
   We, who have so much corruption in our souls, must expect that our
   bodies also will corrupt (Job xxiv. 19); but that holy One of God who
   knew no sin saw no corruption. Under the law it was strictly ordered
   that those parts of the sacrifices which were not burnt upon the altar
   should by no means be kept till the third day, lest they should putrefy
   (Lev. vii. 15, 18), which perhaps pointed at Christ's rising the third
   day, that he might not see corruption--neither was a bone of him
   broken.

   4. That he should be abundantly recompensed for his sufferings, with
   the joy set before him, v. 11. He was well assured, (1.) That he should
   not miss of his glory: "Thou wilt show me the path of life, and lead me
   to that life through this darksome valley." In confidence of this, when
   he gave up the ghost, he said, Father, into thy hands I commit my
   spirit; and, a little before, Father, glorify me with thy own self.
   (2.) That he should be received into the presence of God, to sit at his
   right hand. His being admitted into God's presence would be the
   acceptance of his service and his being set at his right hand the
   recompence of it. (3.) Thus, as a reward for the sorrows he underwent
   for our redemption, he should have a fulness of joy, and pleasures for
   evermore; not only the glory he had with God, as God, before all
   worlds, but the joy and pleasure of a Mediator, in seeing his seed, and
   the success and prosperity of his undertaking, Isa. liii. 10, 11.

   II. Christ being the Head of the body, the church, these verses may,
   for the most part, be applied to all good Christians, who are guided
   and animated by the Spirit of Christ; and, in singing them, when we
   have first given glory to Christ, in whom, to our everlasting comfort,
   they have had their accomplishment, we may then encourage and edify
   ourselves and one another with them, and may hence learn, 1. That it is
   our wisdom and duty to set the Lord always before us, and to see him
   continually at our right hand, wherever we are, to eye him as our chief
   good and highest end, our owner, ruler, and judge, our gracious
   benefactor, our sure guide and strict observer; and, while we do thus,
   we shall not be moved either from our duty or from our comfort. Blessed
   Paul set the Lord before him, when, though bonds and afflictions did
   await him, he could bravely say, None of these things move me, Acts xx.
   24. 2. That, if our eyes be ever towards God, our hearts and tongues
   may ever rejoice in him; it is our own fault if they do not. If the
   heart rejoice in God, out of the abundance of that let the mouth speak,
   to his glory, and the edification of others. 3. That dying Christians,
   as well as a dying Christ, may cheerfully put off the body, in a
   believing expectation of a joyful resurrection: My flesh also shall
   rest in hope. Our bodies have little rest in this world, but in the
   grave they shall rest as in their beds, Isa. lvii. 2. We have little to
   hope for from this life, but we shall rest in hope of a better life; we
   may put off the body in that hope. Death destroys the hope of man (Job
   xiv. 19), but not the hope of a good Christian, Prov. xiv. 32. He has
   hope in his death, living hopes in dying moments, hopes that the body
   shall not be left for ever in the grave, but, though it see corruption
   for a time, it shall, at the end of the time, be raised to immortality;
   Christ's resurrection is an earnest of ours if we be his. 4. That those
   who live piously with God in their eye may die comfortably with heaven
   in their eye. In this world sorrow is our lot, but in heaven there is
   joy. All our joys here are empty and defective, but in heaven there is
   a fulness of joy. Our pleasures here are transient and momentary, and
   such is the nature of them that it is not fit they should last long;
   but those at God's right hand are pleasures for evermore; for they are
   the pleasures of immortal souls in the immediate vision and fruition of
   an eternal God.
     __________________________________________________________________

P S A L M S

  PSALM XVII.

   David being in great distress and danger by the malice of his enemies,
   does, in this psalm, by prayer address himself to God, his tried
   refuge, and seeks shelter in him. I. He appeals to God concerning his
   integrity, ver. 1-4. II. He prays to God still to be upheld in his
   integrity and preserved from the malice of his enemies, ver. 5-8, 13.
   III. He gives a character of his enemies, using that as a plea with God
   for his preservation, ver. 9-12, 14. IV. He comforts himself with the
   hopes of his future happiness, ver. 15. Some make him, in this, a type
   of Christ, who was perfectly innocent, and yet was hated and
   persecuted, but, like David, committed himself and his cause to him
   that judgeth righteously.

Sincere and Importunate Prayer.

   A prayer of David.

   1 Hear the right, O Lord, attend unto my cry, give ear unto my prayer,
   that goeth not out of feigned lips.   2 Let my sentence come forth from
   thy presence; let thine eyes behold the things that are equal.   3 Thou
   hast proved mine heart; thou hast visited me in the night; thou hast
   tried me, and shalt find nothing; I am purposed that my mouth shall not
   transgress.   4 Concerning the works of men, by the word of thy lips I
   have kept me from the paths of the destroyer.   5 Hold up my goings in
   thy paths, that my footsteps slip not.   6 I have called upon thee, for
   thou wilt hear me, O God: incline thine ear unto me, and hear my
   speech.   7 show thy marvellous lovingkindness, O thou that savest by
   thy right hand them which put their trust in thee from those that rise
   up against them.

   This psalm is a prayer. As there is a time to weep and a time to
   rejoice, so there is a time for praise and a time for prayer. David was
   now persecuted, probably by Saul, who hunted him like a partridge on
   the mountains; without were fightings, within were fears, and both
   urged him as a suppliant to the throne of mercy. He addresses himself
   to God in these verses both by way of appeal (Hear the right, O Lord!
   let my righteous cause have a hearing before thy tribunal, and give
   judgment upon it) and by way of petition (Give ear unto my prayer v. 1,
   and again v. 6, Incline thy ear unto me and hear my speech); not that
   God needs to be thus pressed with our importunity, but he gives us
   leave thus to express our earnest desire of his gracious answers to our
   prayers. These things he pleads with God for audience, 1. That he was
   sincere, and did not dissemble with God in his prayer: It goeth not out
   of feigned lips. He meant as he spoke, and the feelings of his mind
   agreed with the expressions of his mouth. Feigned prayers are
   fruitless; but, if our hearts lead our prayers, God will meet them with
   his favour. 2. That he had been used to pray at other times, and it was
   not his distress and danger that now first brought him to his duty: "I
   have called upon thee formerly (v. 6); therefore, Lord, hear me now."
   It will be a great comfort to us if trouble, when it comes, find the
   wheels of prayer a-going, for then we may come with the more boldness
   to the throne of grace. Tradesmen are willing to oblige those that have
   been long their customers. 3. That he was encouraged by his faith to
   expect God would take notice of his prayers: "I know thou wilt hear me,
   and therefore, O God, incline thy ear to me." Our believing dependence
   upon God is a good plea to enforce our desires towards him. Let us now
   see,

   I. What his appeal is; and here observe,

   1. What the court is to the cognizance and determination of which he
   makes his appeal; it is the court of heaven. "Lord, do thou hear the
   right, for Saul is so passionate, so prejudiced, that he will not hear
   it. Lord, let my sentence come forth from thy presence, v. 2. Men
   sentence me to be pursued and cut off as an evil-doer. Lord, I appeal
   from them to thee." This he did in a public remonstrance before Saul's
   face (1 Sam. xxiv. 12, The Lord judge between me and thee), and he
   repeats it here in his private devotions. Note, (1.) The equity and
   extent of God's government and judgment are a very great support to
   injured innocency. If we are blackened, and abused, and misrepresented,
   by unrighteous men, it is a comfort that we have a righteous God to go
   to, who will take our part, who is the patron of the oppressed, whose
   judgment is according to truth, by the discoveries of which every
   person and every cause will appear in a true light, stripped of all
   false colours, and by the decisions of which all unrighteous dooms will
   be reversed, and to every man will be rendered according to his work.
   (2.) Sincerity dreads no scrutiny, no, not that of God himself,
   according to the tenour of the covenant of grace: Let thy eyes behold
   the things that are equal. God's omniscience is as much the joy of the
   upright as it is the terror of hypocrites, and is particularly
   comfortable to those who are falsely accused and in any wise have wrong
   done them.

   2. What the evidence is by which he hopes to make good his appeal; it
   is the trial God had made of him (v. 3): Thou hast proved my heart.
   God's sentence is therefore right, because he always proceeds upon his
   knowledge, which is more certain and infallible than that which men
   attain to by the closest views and the strictest investigations.

   (1.) He knew God had tried him, [1.] By his own conscience, which is
   God's deputy in the soul. The spirit of a man is the candle of the
   Lord, with this God had searched him, and visited him in the night,
   when he communed with his own heart upon his bed. He had submitted to
   the search, and had seriously reviewed the actions of his life, to
   discover what was amiss, but could find nothing of that which his
   enemies charged him with. [2.] By providence. God had tried him by the
   fair opportunity he had, once and again, to kill Saul; he had tried him
   by the malice of Saul, the treachery of his friends, and the many
   provocations that were given him; so that, if he had been the man he
   was represented to be, it would have appeared; but, upon all these
   trials, there was nothing found against him, no proof at all of the
   things whereof they accused him.

   (2.) God tried his heart, and could witness to the integrity of that;
   but, for the further proof of his integrity, he himself takes notice of
   two things concerning which his conscience bore him record:--[1.] That
   he had a fixed resolution against all sins of the tongue: "I have
   purposed and fully determined, in the strength of God's grace, that my
   mouth shall not transgress." He does not say, "I hope that it will
   not," or, "I wish that it may not," but, "I have fully purposed that it
   shall not:" with this bridle he kept his mouth, Ps. xxxix. 1. Note,
   Constant resolution and watchfulness against sins of the tongue will be
   a good evidence of our integrity. If any offend not in word, the same
   is a perfect man, Jam. iii. 2. He does not say, "My mouth never shall
   transgress" (for in many things we all offend), but, "I have purposed
   that it shall not;" and he that searches the heart knows whether the
   purpose be sincere. [2.] That he had been as careful to refrain from
   sinful actions as from sinful words (v. 4): "Concerning the common
   works of men, the actions and affairs of human life, I have, by the
   direction of thy word, kept myself from the paths of the destroyer."
   Some understand it particularly, that he had not been himself a
   destroyer of Saul, when it lay in his power, nor had he permitted
   others to be so, but said to Abishai, Destroy him not, 1 Sam. xxvi. 9.
   But it may be taken more generally; he kept himself from all evil
   works, and endeavoured, according to the duty of his place, to keep
   others from them too. Note, First, The ways of sin are paths of the
   destroyer, of the devil, whose name is Abaddon and Apollyon, a
   destroyer, who ruins souls by decoying them into the paths of sin.
   Secondly, It concerns us all to keep out of the paths of the destroyer;
   for, if we walk in those ways that lead to destruction, we must thank
   ourselves if destruction and misery be our portion at last. Thirdly, It
   is by the word of God, as our guide and rule, that we must keep out of
   the paths of the destroyer, by observing its directions and
   admonitions, Ps. cxix. 9. Fourthly, If we carefully avoid all the paths
   of sin, it will be very comfortable in the reflection, when we are in
   trouble. If we keep ourselves, that the wicked one touch us not with
   his temptations (1 John v. 18), we may hope he will not be able to
   touch us with his terrors.

   II. What his petition is; it is, in short, this, That he might
   experience the good work of God in him, as an evidence of and
   qualification for the good will of God towards him: this is grace and
   peace from God the Father. 1. He prays for the work of God's grace in
   him (v. 5): "Hold up my going in thy paths. Lord, I have, by thy grace,
   kept myself from the paths of the destroyer; by the same grace let me
   be kept in thy paths; let me not only be restrained from doing that
   which is evil, but quickened to abound always in that which is good.
   Let my goings be held in thy paths, that I may not turn back from them
   nor turn aside out of them; let them be held up in thy paths, that I
   may not stumble and fall into sin, that I may not trifle and neglect my
   duty. Lord, as thou hast kept me hitherto, so keep me still." Those
   that are, through grace, going in God's paths, have need to pray, and
   do pray, that their goings may be held up in those paths; for we stand
   no longer than he is pleased to hold us, we go no further than he is
   pleased to lead us, bear us up, and carry us. David had been kept in
   the way of his duty hitherto, and yet he does not think that this would
   be his security for the future, and therefore prays, "Lord, still hold
   me up." Those that would proceed and persevere in the way of God must,
   by faith and prayer, fetch in daily fresh supplies of grace and
   strength from him. David was sensible that his way was slippery, that
   he himself was weak, and not so well fixed and furnished as he should
   be, that there were those who watched for his halting and would improve
   the least slip against him, and therefore he prays, "Lord, hold me up,
   that my foot slip not, that I may never say nor do any thing that looks
   either dishonest or distrustful of thee and thy providence and
   promise." 2. He prays for the tokens of God's favour to him, v. 7.
   Observe here, (1.) How he eyes God as the protector and Saviour of his
   people, so he calls him, and thence he takes his encouragement in
   prayer: O thou that savest by thy right hand (by thy own power, and
   needest not the agency of any other) those who put their trust in thee
   from those that rise up against them. It is the character of God's
   people that they trust in him; he is pleased to make them confidants,
   for his secret is with the righteous; and they make him their trust,
   for to him they commit themselves. Those that trust in God have many
   enemies, many that rise up against them and seek their ruin; but they
   have one friend that is able to deal with them all, and, if he be for
   them, no matter who is against them. He reckons it his honour to be
   their Saviour. His almighty power is engaged for them, and they have
   all found him ready to save them. The margin reads it, O thou that
   savest those who trust in thee from those that rise up against thy
   right hand. Those that are enemies to the saints are rebels against God
   and his right hand, and therefore, no doubt, he will, in due time,
   appear against them. (2.) What he expects and desires from God: Show
   thy marvellous loving-kindness. The word signifies, [1.] Distinguishing
   favours. "Set apart thy loving-kindnesses for me; put me not off with
   common mercies, but be gracious to me, as thou usest to do to those who
   love thy name." [2.] Wonderful favours. "O make thy loving-kindness
   admirable! Lord, testify thy favour to me in such a way that I and
   others may wonder at it." God's loving-kindness is marvellous for the
   freeness and the fulness of it; in some instances it appears, in a
   special manner, marvellous (Ps. cxviii. 23), and it will certainly
   appear so in the salvation of the saints, when Christ shall come to be
   glorified in the saints and to be admired in all those that believe.

Prayer for Protecting Mercy; Character of David's Enemies.

   8 Keep me as the apple of the eye, hide me under the shadow of thy
   wings,   9 From the wicked that oppress me, from my deadly enemies, who
   compass me about.   10 They are inclosed in their own fat: with their
   mouth they speak proudly.   11 They have now compassed us in our steps:
   they have set their eyes bowing down to the earth;   12 Like as a lion
   that is greedy of his prey, and as it were a young lion lurking in
   secret places.   13 Arise, O Lord, disappoint him, cast him down:
   deliver my soul from the wicked, which is thy sword:   14 From men
   which are thy hand, O Lord, from men of the world, which have their
   portion in this life, and whose belly thou fillest with thy hid
   treasure: they are full of children, and leave the rest of their
   substance to their babes.   15 As for me, I will behold thy face in
   righteousness: I shall be satisfied, when I awake, with thy likeness.

   We may observe, in these verses,

   I. What David prays for. Being compassed about with enemies that sought
   his life, he prays to God to preserve him safely through all their
   attempts against him, to the crown to which he was anointed. This
   prayer is both a prediction of the preservation of Christ through all
   the hardships and difficulties of his humiliation, to the glories and
   joys of his exalted state, and a pattern to Christians to commit the
   keeping of their souls to God, trusting him to preserve them to his
   heavenly kingdom. He prays,

   1. That he himself might be protected (v. 8): "Keep me safe, hide me
   close, where I may not be found, where I may not be come at. Deliver my
   soul, not only my mortal life from death, but my immortal spirit from
   sin." Those who put themselves under God's protection may in faith
   implore the benefit of it.

   (1.) He prays that God would keep him, [1.] With as much care as a man
   keeps the apple of his eye with, which nature has wonderfully fenced
   and teaches us to guard. If we keep God's law as the apple of our eye
   (Prov. vii. 2), we may expect that God will so keep us; for it is said
   concerning his people that whoso touches them touches the apple of his
   eye, Zech. ii. 8. [2.] With as much tenderness as the hen gathers her
   young ones under her wings with; Christ uses the similitude, Matt.
   xxiii. 37. "Hide me under the shadow of thy wings, where I may be both
   safe and warm." Or, perhaps, it rather alludes to the wings of the
   cherubim shadowing the mercy-seat: "Let me be taken under the
   protection of that glorious grace which is peculiar to God's Israel."
   What David here prays for was performed to the Son of David, our Lord
   Jesus, of whom it is said (Isa. xlix. 2) that God hid him in the shadow
   of his hand, hid him as a polished shaft in his quiver.

   (2.) David further prays, "Lord, keep me from the wicked, from men of
   the world," [1.] "From being, and doing, like them, from walking in
   their counsel, and standing in their way, and eating of their
   dainties." [2.] "From being destroyed and run down by them. Let them
   not have their will against me; let them not triumph over me."

   2. That all the designs of his enemies to bring his either into sin or
   into trouble might be defeated (v. 13): "Arise, O Lord! appear for me,
   disappoint him, and cast him down in his own eyes by the
   disappointment." While Saul persecuted David, how often did he miss his
   prey, when he thought he had him sure! And how were Christ's enemies
   disappointed by his resurrection, who thought they had gained their
   point when they had put him to death!

   II. What he pleads for the encouraging of his own faith in these
   petitions, and his hope of speeding. He pleads,

   1. The malice and wickedness of his enemies: "They are such as are not
   fit to be countenanced, such as, if I be not delivered from them by the
   special care of God himself, will be my ruin. Lord, see what wicked men
   those are that oppress me, and waste me, and run me down." (1.) "They
   are very spiteful and malicious; they are my deadly enemies, that
   thirst after my blood, my heart's blood--enemies against the soul," so
   the word is. David's enemies did what they could to drive him to sin
   and drive him away from God; they bade him go serve other gods (1 Sam.
   xxvi. 19), and therefore he had reason to pray against them. Note,
   Those are our worst enemies, and we ought so to account them, that are
   enemies to our souls. (2.) "They are very secure and sensual, insolent
   and haughty (v. 10): They are enclosed in their own fat, wrap
   themselves, hug themselves, in their own honour, and power, and plenty,
   and then make light of God, and set his judgments at defiance, Ps.
   lxxiii. 7; Job xv. 27. They wallow in pleasure, and promise themselves
   that to-morrow shall be as this day. And therefore with their mouth
   they speak proudly, glorying in themselves, blaspheming God, trampling
   upon his people, and insulting them." See Rev. xiii. 5, 6. "Lord, are
   not such men as these fit to be mortified and humbled, and made to know
   themselves? Will it not be for thy glory to look upon these proud men
   and abase them?" (3.) "They are restless and unwearied in their
   attempts against me: They compass me about, v. 9. They have now in a
   manner gained their point; they have surrounded us, they have compassed
   us in our steps, they track us wherever we go, follow us as close as
   the hound does the hare, and take all advantages against us, being both
   too many and too quick for us. And yet they pretend to look another
   way, and set their eyes bowing down to the earth, as if they were
   meditating, retired into themselves, and thinking of something else;"
   or (as some think), "They are watchful and intent upon it, to do us a
   mischief; they are down-looked, and never let slip any opportunity of
   compassing their design." (4.) "The ringleader of them (that was Saul)
   is in a special manner bloody and barbarous, politic and projecting (v.
   12), like a lion that lives by prey and is therefore greedy of it." It
   is as much the meat and drink of a wicked man to do mischief as it is
   of a good man to do good. He is like a young lion lurking in secret
   places, disguising his cruel designs. This is fitly applied to Saul,
   who sought David on the rocks of the wild goats (1 Sam. xxiv. 2) and in
   the wilderness of Ziph (Ps. xxvi. 2), where lions used to lurk for
   their prey.

   2. The power God had over them, to control and restrain them. He
   pleads, (1.) "Lord, they are thy sword; and will any father suffer his
   sword to be drawn against his own children?" As this is a reason why we
   should patiently bear the injuries of men, that they are but the
   instruments of the trouble (it comes originally from God, to whose will
   we are bound to submit), so it is an encouragement to us to hope both
   that their wrath shall praise him and that the remainder thereof he
   will restrain, that they are God's sword, which he can manage as he
   pleases, which cannot move without him, and which he will sheathe when
   he has done his work with it. (2.) "They are thy hand, by which thou
   dost chastise thy people and make them feel thy displeasure." He
   therefore expects deliverance from God's hand because from God's hand
   the trouble came. Una eademque manus vulnus opemque tulit--The same
   hand wounds and heals. There is no flying from God's hand but by flying
   to it. It is very comfortable, when we are in fear of the power of man,
   to see it dependent upon and in subjection to the power of God; see
   Isa. x. 6, 7, 15.

   3. Their outward prosperity (v. 14): "Lord, appear against them, for,"
   (1.) "They are entirely devoted to the world, and care not for thee and
   thy favour. They are men of the world, actuated by the spirit of the
   world, walking according to the course of this world, in love with the
   wealth and pleasure of this world, eager in the pursuits of it (making
   them their business) and at ease in the enjoyments of it--making them
   their bliss. They have their portion in this life; they look upon the
   good things of this world as the best things, and sufficient to make
   them happy, and they choose them accordingly, place their felicity in
   them, and aim at them as their chief good; they rest satisfied with
   them, their souls take their ease in them, and they look no further,
   nor are in any care to provide for another life. These things are their
   consolation (Luke vi. 24), their good things (Luke xvi. 25), their
   reward (Matt. vi. 5), the penny they agreed for, Matt. xx. 13. Now,
   Lord, shall men of this character be supported and countenanced against
   those who honour thee by preferring thy favour before all the wealth in
   this world, and taking thee for their portion?" Ps. xvi. 5. (2.) They
   have abundance of the world. [1.] They have enlarged appetites, and a
   great deal wherewith to satisfy them: Their bellies thou fillest with
   thy hidden treasures. The things of this world are called treasures,
   because they are so accounted; otherwise, to a soul, and in comparison
   with eternal blessings, they are but trash. They are hidden in the
   several parts of the creation, and hidden in the sovereign disposals of
   Providence. They are God's hidden treasures, for the earth is his and
   the fulness thereof, though the men of the world think it is their own
   and forget God's property in it. Those that fare deliciously every day
   have their bellies filled with these hidden treasures; and they will
   but fill the belly (1 Cor. vi. 13); they will not fill the soul; they
   are not bread for that, nor can they satisfy, Isa. lv. 2. They are
   husks, and ashes, and wind; and yet most men, having no care for their
   souls, but all for their bellies, take up with them. [2.] They have
   numerous families, and a great deal to leave to them: They are full of
   children, and yet their pasture is not overstocked; they have enough
   for them all, and leave the rest of their substance to their babes, to
   their grand-children; and this is their heaven, it is their bliss, it
   is their all. "Lord," said David, "deliver me from them; let me not
   have my portion with them. Deliver me from their designs against me;
   for, they having so much wealth and power, I am not able to deal with
   them unless the Lord be on my side."

   4. He pleads his own dependence upon God as his portion and happiness.
   "They have their portion in this life, but as for me (v. 15) I am none
   of them, I have but little of the world. Nec habeo, nec careo, nec
   curo--I neither have, nor need, nor care for it. It is the vision and
   fruition of God that I place my happiness in; that is it I hope for,
   and comfort myself with the hopes of, and thereby distinguish myself
   from those who have their portion in this life." Beholding God's face
   with satisfaction may be considered, (1.) As our duty and comfort in
   this world. We must in righteousness (clothed with Christ's
   righteousness, having a good heart and a good life) by faith behold
   God's face and set him always before us, must entertain ourselves from
   day to day with the contemplation of the beauty of the Lord; and, when
   we awake every morning, we must be satisfied with his likeness set
   before us in his word, and with his likeness stamped upon us by his
   renewing grace. Our experience of God's favour to us, and our
   conformity to him, should yield us more satisfaction than those have
   whose belly is filled with the delights of sense. 2. As our recompence
   and happiness in the other world. With the prospect of that he
   concluded the foregoing psalm, and so this. That happiness is prepared
   and designed only for the righteous that are justified and sanctified.
   They shall be put in possession of it when they awake, when the soul
   awakes, at death, out of its slumber in the body, and when the body
   awakes, at the resurrection, out of its slumber in the grave. That
   blessedness will consist in three things:--[1.] The immediate vision of
   God and his glory: I shall behold thy face, not, as in this world,
   through a glass darkly. The knowledge of God will there be perfected
   and the enlarged intellect filled with it. [2.] The participation of
   his likeness. Our holiness will there be perfect. This results from the
   former (1 John iii. 2): When he shall appear we shall be like him, for
   we shall see him as he is. [3.] A complete and full satisfaction
   resulting from all this: I shall be satisfied, abundantly satisfied
   with it. There is no satisfaction for a soul but in God, and in his
   face and likeness, his good-will towards us and his good work in us;
   and even that satisfaction will not be perfect till we come to heaven.
     __________________________________________________________________

P S A L M S

  PSALM XVIII.

   This psalm we met with before, in the history of David's life, 2 Sam.
   xxii. That was the first edition of it; here we have it revived,
   altered a little, and fitted for the service of the church. It is
   David's thanksgiving for the many deliverances God had wrought for him;
   these he desired always to preserve fresh in his own memory and to
   diffuse and entail the knowledge of them. It is an admirable
   composition. The poetry is very fine, the images are bold, the
   expressions lofty, and every word is proper and significant; but the
   piety far exceeds the poetry. Holy faith, and love, and joy, and
   praise, and hope, are here lively, active, and upon the wing. I. He
   triumphs in God, ver. 1-3. II. He magnifies the deliverances God had
   wrought for him, ver. 4-19. III. He takes the comfort of his integrity,
   which God had thereby cleared up, ver. 20-28. IV. He gives to God the
   glory of all his achievements, ver. 29-42. V. He encourages himself
   with the expectation of what God would further do for him and his, ver.
   43-50.

David's Triumphs in God; Devout Confidence.

   To the chief musician, A psalm of David, the servant of the Lord, who
   spake unto the Lord
   the words of this song in the day that the Lord delivered him from the
   hand of all his enemies.

   1 I will love thee, O Lord, my strength.   2 The Lord is my rock, and
   my fortress, and my deliverer; my God, my strength, in whom I will
   trust; my buckler, and the horn of my salvation, and my high tower.   3
   I will call upon the Lord, who is worthy to be praised: so shall I be
   saved from mine enemies.   4 The sorrows of death compassed me, and the
   floods of ungodly men made me afraid.   5 The sorrows of hell compassed
   me about: the snares of death prevented me.   6 In my distress I called
   upon the Lord, and cried unto my God: he heard my voice out of his
   temple, and my cry came before him, even into his ears.   7 Then the
   earth shook and trembled; the foundations also of the hills moved and
   were shaken, because he was wroth.   8 There went up a smoke out of his
   nostrils, and fire out of his mouth devoured: coals were kindled by it.
     9 He bowed the heavens also, and came down: and darkness was under
   his feet.   10 And he rode upon a cherub, and did fly: yea, he did fly
   upon the wings of the wind.   11 He made darkness his secret place; his
   pavilion round about him were dark waters and thick clouds of the
   skies.   12 At the brightness that was before him his thick clouds
   passed, hail stones and coals of fire.   13 The Lord also thundered in
   the heavens, and the Highest gave his voice; hail stones and coals of
   fire.   14 Yea, he sent out his arrows, and scattered them; and he shot
   out lightnings, and discomfited them.   15 Then the channels of waters
   were seen, and the foundations of the world were discovered at thy
   rebuke, O Lord, at the blast of the breath of thy nostrils.   16 He
   sent from above, he took me, he drew me out of many waters.   17 He
   delivered me from my strong enemy, and from them which hated me: for
   they were too strong for me.   18 They prevented me in the day of my
   calamity: but the Lord was my stay.   19 He brought me forth also into
   a large place; he delivered me, because he delighted in me.

   The title gives us the occasion of penning this psalm; we had it before
   (2 Sam. xxii. 1), only here we are told that the psalm was delivered to
   the chief musician, or precentor, in the temple-songs. Note, The
   private compositions of good men, designed by them for their own use,
   may be serviceable to the public, that others may not only borrow light
   from their candle, but heat from their fire. Examples sometimes teach
   better than rules. And David is here called the servant of the Lord, as
   Moses was, not only as every good man is God's servant, but because,
   with his sceptre, with his sword, and with his pen, he greatly promoted
   the interests of God's kingdom in Israel. It was more his honour that
   he was a servant of the Lord than that he was king of a great kingdom;
   and so he himself accounted it (Ps. cxvi. 16): O Lord! truly I am thy
   servant. In these verses,

   I. He triumphs in God and his relation to him. The first words of the
   psalm, I will love thee, O Lord! my strength, are here prefixed as the
   scope and contents of the whole. Love to God is the first and great
   commandment of the law, because it is the principle of all our
   acceptable praise and obedience; and this use we should make of all the
   mercies God bestows upon us, our hearts should thereby be enlarged in
   love to him. This he requires and will accept; and we are very
   ungrateful if we grudge him so poor a return. An interest in the person
   loved is the lover's delight; this string therefore he touches, and on
   this he harps with much pleasure (v. 2): "The Lord Jehovah is my God;
   and then he is my rock, my fortress, all that I need and can desire in
   my present distress." For there is that in God which is suited to all
   the exigencies and occasions of his people that trust in him. "He is my
   rock, and strength, and fortress;" that is, 1. "I have found him so in
   the greatest dangers and difficulties." 2. "I have chosen him to be so,
   disclaiming all others, and depending upon him alone to protect me."
   Those that truly love God may thus triumph in him as theirs, and may
   with confidence call upon him, v. 3. This further use we should make of
   our deliverances, we must not only love God the better, but love prayer
   the better--call upon him as long as we live, especially in time of
   trouble, with an assurance that so we shall be saved; for thus it is
   written, Whosoever shall call upon the name of the Lord shall be saved,
   Acts ii. 21.

   II. He sets himself to magnify the deliverances God had wrought for
   him, that he might be the more affected in his returns of praise. It is
   good for us to observe all the circumstances of a mercy, which magnify
   the power of God and his goodness to us in it.

   1. The more imminent and threatening the danger was out of which we
   were delivered the greater is the mercy of the deliverance. David now
   remembered how the forces of his enemies poured in upon him, which he
   calls the floods of Belial, shoals of the children of Belial, likely to
   overpower him with numbers. They surrounded him, compassed him about;
   they surprised him, and by that means were very near seizing him; their
   snares prevented him, and, when without were fightings, within were
   fears and sorrows, v. 4, 5. His spirit was overwhelmed, and he looked
   upon himself as a lost man; see Ps. cxvi. 3.

   2. The more earnest we have been with God for deliverance, and the more
   direct answer it is to our prayers, the more we are obliged to be
   thankful. David's deliverances were so, v. 6. David was found a praying
   man, and God was found a prayer-hearing God. If we pray as he did, we
   shall speed as he did. Though distress drive us to prayer, God will not
   therefore be deaf to us; nay, being a God of pity, he will be the more
   ready to succour us.

   3. The more wonderful God's appearances are in any deliverance the
   greater it is: such were the deliverances wrought for David, in which
   God's manifestation of his presence and glorious attributes is most
   magnificently described, v. 7, &c. Little appeared of man, but much of
   God, in these deliverances. (1.) He appeared a God of almighty power;
   for he made the earth shake and tremble, and moved even the foundations
   of the hills (v. 7), as of old at Mount Sinai. When the men of the
   earth were struck with fear, then the earth might be said to tremble;
   when the great men of the earth were put into confusion, then the hills
   moved. (2.) He showed his anger and displeasure against the enemies and
   persecutors of his people: He was wroth, v. 7. His wrath smoked, it
   burned, it was fire, it was devouring fire (v. 8), and coals were
   kindled by it. Those that by their own sins make themselves as coals
   (that is, fuel) to this fire will be consumed by it. He that ordains
   his arrows against the persecutors sends them forth when he pleases,
   and they are sure to hit the mark and do execution; for those arrows
   are lightnings, v. 14. (3.) He showed his readiness to plead his
   people's cause and work deliverance for them; for he rode upon a cherub
   and did fly, for the maintaining of right and the relieving of his
   distressed servants, v. 10. No opposition, no obstruction, can be given
   to him who rides upon the wings of the wind, who rides on the heavens,
   for the help of his people, and, in his excellency, on the skies. (4.)
   He showed his condescension, in taking cognizance of David's case: He
   bowed the heavens and came down (v. 9), did not send an angel, but came
   himself, as one afflicted in the afflictions of his people. (5.) He
   wrapped himself in darkness, and yet commanded light to shine out of
   darkness for his people, Isa. xlv. 15. He is a God that hideth himself;
   for he made darkness his pavilion, v. 11. his glory is invisible, his
   counsels are unsearchable, and his proceedings unaccountable, and so,
   as to us, clouds and darkness are round about him; we know not the way
   that he takes, even when he is coming towards us in ways of mercy; but,
   when his designs are secret, they are kind; for, though he hide
   himself, he is the God of Israel, the Saviour. And, at his brightness,
   the thick clouds pass (v. 12), comfort returns, the face of affairs is
   changed, and that which was gloomy and threatening becomes serene and
   pleasant.

   4. The greater the difficulties are that lie in the way of deliverance
   the more glorious the deliverance is. For the rescuing of David, the
   waters were to be divided till the very channels were seen; the earth
   was to be cloven till the very foundations of it were discovered, v.
   15. There were waters deep and many, waters out of which he was to be
   drawn (v. 16), as Moses, who had his name from being drawn out of the
   water literally, as David was figuratively. His enemies were strong,
   and they hated him; had he been left to himself, they would have been
   too strong for him, v. 17. And they were too quick for him; for they
   prevented him in the day of his calamity, v. 18. But, in the midst of
   his troubles, the Lord was his stay, so that he did not sink. Note, God
   will not only deliver his people out of their troubles in due time, but
   he will sustain them and bear them up under their troubles in the mean
   time.

   5. That which especially magnified the deliverance was that his comfort
   was the fruit of it and God's favour was the root and fountain of it.
   (1.) It was an introduction to his preferment, v. 19. "He brought me
   forth also out of my straits into a large place, where I had room, not
   only to turn, but to thrive in." (2.) It was a token of God's favour to
   him, and that made it doubly sweet: "He delivered me because he
   delighted in me, not for my merit, but for his own grace and
   good-will." Compare this with 2 Sam. xv. 26, If he thus say, I have no
   delight in thee, here I am. We owe our salvation, that great
   deliverance, to the delight God had in the Son of David, in whom he has
   declared himself to be well pleased.

   In singing this we must triumph in God, and trust in him: and we may
   apply it to Christ the Son of David. The sorrows of death surrounded
   him; in his distress he prayed (Heb. v. 7); God made the earth to shake
   and tremble, and the rocks to cleave, and brought him out, in his
   resurrection, into a large place, because he delighted in him and in
   his undertaking.

Devout Thanksgivings; Devout Confidence

   20 The Lord rewarded me according to my righteousness; according to the
   cleanness of my hands hath he recompensed me.   21 For I have kept the
   ways of the Lord, and have not wickedly departed from my God.   22 For
   all his judgments were before me, and I did not put away his statutes
   from me.   23 I was also upright before him, and I kept myself from
   mine iniquity.   24 Therefore hath the Lord recompensed me according to
   my righteousness, according to the cleanness of my hands in his
   eyesight.   25 With the merciful thou wilt show thyself merciful; with
   an upright man thou wilt show thyself upright;   26 With the pure thou
   wilt show thyself pure; and with the froward thou wilt show thyself
   froward.   27 For thou wilt save the afflicted people; but wilt bring
   down high looks.   28 For thou wilt light my candle: the Lord my God
   will enlighten my darkness.

   Here, I. David reflects with comfort upon his own integrity, and
   rejoices in the testimony of his conscience that he had had his
   conversation in godly sincerity and not with fleshly wisdom, 2 Cor. i.
   12. His deliverances were an evidence of this, and this was the great
   comfort of his deliverances. His enemies had misrepresented him, and
   perhaps, when his troubles continued long, he began to suspect himself;
   but, when God visibly took his part, he had both the credit and the
   comfort of his righteousness. 1. His deliverances cleared his innocency
   before men, and acquitted him from those crimes which he was falsely
   accused of. This he calls rewarding him according to his righteousness
   (v. 20, 24), that is, determining the controversy between him and his
   enemies, according to the justice of his cause and the cleanness of his
   hands, from that sedition, treason, and rebellion, with which he was
   charged. He had often appealed to God concerning his innocency; and now
   God had given judgment upon the appeal (as he always will) according to
   equity. 2. They confirmed the testimony of his own conscience for him,
   which he here reviews with a great deal of pleasure, v. 21-23. His own
   heart knows, and is ready to attest it, (1.) That he had kept firmly to
   his duty, and had not departed, not wickedly, not wilfully departed,
   from his God. Those that forsake the ways of the Lord do, in effect,
   depart from their God, and it is a wicked thing to do so. But though we
   are conscious to ourselves of many a stumble, and many a false step
   taken, yet if we recover ourselves by repentance, and go on in the way
   of our duty, it shall not be construed into a departure, for it is not
   a wicked departure, from our God. (2.) That he had kept his eye upon
   the rule of God's commands (v. 22): "All his judgments were before me;
   and I had a respect to them all, despised none as little, disliked none
   as hard, but made it my care and business to conform to them all. His
   statutes I did not put away from me, out of my sight, out of my mind,
   but kept my eye always upon them, and did not as those who, because
   they would quit the ways of the Lord, desire not the knowledge of those
   ways." (3.) That he had kept himself from his iniquity, and thereby had
   approved himself upright before God. Constant care to abstain from that
   sin, whatever it be, which most easily besets us, and to mortify the
   habit of it, will be a good evidence for us that we are upright before
   God. As David's deliverances cleared his integrity, so did the
   exaltation of Christ clear his, and for ever roll away the reproach
   that was cast upon him; and therefore he is said to be justified in the
   Spirit, 1 Tim. iii. 16.

   II. He takes occasion thence to lay down the rules of God's government
   and judgment, that we may know not only what God expects from us, but
   what we may expect from him, v. 25, 26. 1. Those that show mercy to
   others (even they need mercy, and cannot depend upon the merit, no, not
   of their works of mercy) shall find mercy with God, Matt. v. 7. 2.
   Those that are faithful to their covenants with God, and the relations
   wherein they stand to him, shall find him all that to them which he has
   promised to be. Wherever God finds an upright man, he will be found an
   upright God. 3. Those that serve God with a pure conscience shall find
   that the words of the Lord are pure words, very sure to be depended on
   and very sweet to be delighted in. 4. Those that resist God, and walk
   contrary to him, shall find that he will resist them, and walk contrary
   to them, Lev. xxvi. 21, 24.

   III. Hence he speaks comfort to the humble ("Thou wilt save the
   afflicted people, that are wronged and bear it patiently"), terror to
   the proud ("Thou wilt bring down high looks, that aim high, and look
   with scorn and disdain upon the poor and pious"), and encouragement to
   himself--"Thou wilt light my candle, that is, thou wilt revive and
   comfort my sorrowful spirit, and not leave me melancholy; thou wilt
   recover me out of my troubles and restore me to peace and prosperity;
   thou wilt make my honour bright, which is now eclipsed; thou wilt guide
   my way, and make it plain before me, that I may avoid the snares laid
   for me; thou wilt light my candle to work by, and give me an
   opportunity of serving thee and the interests of thy kingdom among
   men."

   Let those that walk in darkness, and labour under many discouragements
   in singing these verses, encourage themselves that God himself will be
   a light to them.

Grateful Remembrance of Past Deliverances; Confidence in the Divine Goodness.

   29 For by thee I have run through a troop; and by my God have I leaped
   over a wall.   30 As for God, his way is perfect: the word of the Lord
   is tried: he is a buckler to all those that trust in him.   31 For who
   is God save the Lord? or who is a rock save our God?   32 It is God
   that girdeth me with strength, and maketh my way perfect.   33 He
   maketh my feet like hinds' feet, and setteth me upon my high places.
   34 He teacheth my hands to war, so that a bow of steel is broken by
   mine arms.   35 Thou hast also given me the shield of thy salvation:
   and thy right hand hath holden me up, and thy gentleness hath made me
   great.   36 Thou hast enlarged my steps under me, that my feet did not
   slip.   37 I have pursued mine enemies, and overtaken them: neither did
   I turn again till they were consumed.   38 I have wounded them that
   they were not able to rise: they are fallen under my feet.   39 For
   thou hast girded me with strength unto the battle: thou hast subdued
   under me those that rose up against me.   40 Thou hast also given me
   the necks of mine enemies; that I might destroy them that hate me.   41
   They cried, but there was none to save them: even unto the Lord, but he
   answered them not.   42 Then did I beat them small as the dust before
   the wind: I did cast them out as the dirt in the streets.   43 Thou
   hast delivered me from the strivings of the people; and thou hast made
   me the head of the heathen: a people whom I have not known shall serve
   me.   44 As soon as they hear of me, they shall obey me: the strangers
   shall submit themselves unto me.   45 The strangers shall fade away,
   and be afraid out of their close places.   46 The Lord liveth; and
   blessed be my rock; and let the God of my salvation be exalted.   47 It
   is God that avengeth me, and subdueth the people under me.   48 He
   delivereth me from mine enemies: yea, thou liftest me up above those
   that rise up against me: thou hast delivered me from the violent man.
   49 Therefore will I give thanks unto thee, O Lord, among the heathen,
   and sing praises unto thy name.   50 Great deliverance giveth he to his
   king; and showeth mercy to his anointed, to David, and to his seed for
   evermore.

   In these verses,

   I. David looks back, with thankfulness, upon the great things which God
   had done for him. He had not only wrought deliverance for him, but had
   given him victory and success, and made him triumph over those who
   thought to triumph over him. When we set ourselves to praise God for
   one mercy we must be led by that to observe the many more with which we
   have been compassed about, and followed, all our days. Many things had
   contributed to David's advancement, and he owns the hand of God in them
   all, to teach us to do likewise, in reviewing the several steps by
   which we have risen to our prosperity. 1. God had given him all his
   skill and understanding in military affairs, which he was not bred up
   to nor designed for, his genius leading him more to music, and poetry,
   and a contemplative life: He teaches my hands to war, v. 34. 2. God had
   given him bodily strength to go through the business and fatigue of
   war: God girded him with strength (v. 32, 39), to such a degree that he
   could break even a bow of steel, v. 34. What service God designs men
   for he will be sure to fit them for. 3. God had likewise given him
   great swiftness, not to flee from the enemies but to fly upon them (v.
   33): He makes my feet like hinds' feet, v. 36. "Thou hast enlarged my
   steps under me; but" (whereas those that take large steps are apt to
   tread awry) "my feet did not slip." He was so swift that he pursued his
   enemies and overtook them, v. 37. 4. God had made him very bold and
   daring in his enterprises, and given him spirit proportionable to his
   strength. If a troop stood in his way, he made nothing of running
   through them; if a wall, he made nothing of leaping over it (v. 29); if
   ramparts and bulwarks, he soon mounted them, and by divine assistance
   set his feet upon the high places of the enemy, v. 33. 5. God had
   protected him, and kept him safe, in the midst of the greatest perils.
   Many a time he put his life in his hand, and yet it was wonderfully
   preserved: "Thou hast given me the shield of thy salvation (v. 35), and
   that has compassed me on every side. By that I have been delivered from
   the strivings of the people who aimed at my destruction (v. 43),
   particularly from the violent man" (v. 48), that is, Saul, who more
   than once threw a javelin at him. 6. God had prospered him in his
   designs; he it was that made his way perfect (v. 32) and it was his
   right hand that held him up, v. 35. 7. God had given him victory over
   his enemies, the Philistines, Moabites, Ammonites, and all that fought
   against Israel: those especially he means, yet not excluding the house
   of Saul, which opposed his coming to the crown, and the partisans of
   Absalom and Sheba, who would have deposed him. He enlarges much upon
   the goodness of God to him in defeating his enemies, attributing his
   victories, not to his own sword or bow, nor to the valour of his mighty
   men, but to the favour of God: I pursued them (v. 37), I wounded them
   (v. 38); for thou hast girded me with strength (v. 39), else I could
   not have done it. All the praise is ascribed to God: Thou hast subdued
   them under me, v. 39. Thou hast given me their necks (v. 40), not only
   to trample upon them (as Josh. x. 24), but to cut them off. Even those
   who hated David whom God loved, and were enemies to the Israel of God,
   in their distress cried unto the Lord: but in vain; he answered them
   not. How could they expect he should when it was he whom they fought
   against? And, when he disowned them (as he will all those that act
   against his people), no other succours could stand them in stead: There
   was none to save them, v. 41. Those whom God has abandoned are easily
   vanquished: Then did I beat them small as the dust, v. 42. But those
   whose cause is just he avenges (v. 47), and those whom he favours will
   certainly be lifted up above those that rise up against them, v. 48. 8.
   God had raised him to the throne, and not only delivered him and kept
   him alive, but dignified him and made him great (v. 35): Thy gentleness
   has increased me--thy discipline and instruction; so some. The good
   lessons David learned in his affliction prepared him for the dignity
   and power that were intended him; and the lessening of him helped very
   much to increase his greatness. God made him not only a great
   conqueror, but a great ruler: Thou hast made me the head of the heathen
   (v. 43); all the neighbouring nations were tributaries to him. See 2
   Sam. viii. 6, 11. In all this David was a type of Christ, whom the
   Father brought safely through his conflicts with the powers of
   darkness, and made victorious over them, and gave to be head over all
   things to his church, which is his body.

   II. David looks up with humble and reverent adorations of the divine
   glory and perfection. When God had, by his providence, magnified him,
   he endeavours, with his praises, to magnify God, to bless him and exalt
   him, v. 46. He gives honour to him, 1. As a living God: The Lord
   liveth, v. 46. We had our lives at first from, and we owe the
   continuance of them to, that God who has life in himself and is
   therefore fitly called the living God. The gods of the heathen were
   dead gods. The best friends we have among men are dying friends. But
   God lives, lives for ever, and will not fail those that trust in him,
   but, because he lives, they shall live also; for he is their life. 2.
   As a finishing God: As for God, he is not only perfect himself, but his
   way is perfect, v. 30. He is known by his name Jehovah (Exod. vi. 3), a
   God performing and perfecting what he begins in providence as well as
   creation, Gen. ii. 1. If it was God that made David's way perfect (v.
   32), much more is his own way so. There is no flaw in God's works, nor
   any fault to be found with what he does, Eccl. iii. 14. And what he
   undertakes he will go through with, whatever difficulties lie in the
   way; what God begins to build he is able to finish. 3. As a faithful
   God: The word of the Lord is tried. "I have tried it" (says David),
   "and it has not failed me." All the saints, in all ages, have tried it,
   and it never failed any that trusted in it. It is tried as silver is
   tried, refined from all such mixture and alloy as lessen the value of
   men's words. David, in God's providences concerning him, takes notice
   of the performance of his promises to him, which, as it puts sweetness
   into the providence, so it puts honour upon the promise. 4. As the
   protector and defender of his people. David had found him so to him:
   "He is the God of my salvation (v. 46), by whose power and grace I am
   and hope to be saved; but not of mine only: he is a buckler to all
   those that trust in him (v. 30); he shelters and protects them all, is
   both able and ready to do so." 5. As a non-such in all this, v. 31.
   There is a God, and who is God save Jehovah? That God is a rock, for
   the support and shelter of his faithful worshippers; and who is a rock
   save our God? Thus he not only gives glory to God, but encourages his
   own faith in him. Note, (1.) Whoever pretends to be deities, it is
   certain that there is no God, save the Lord; all others are
   counterfeits, Isa. xliv. 8; Jer. x. 10. (2.) Whoever pretends to be our
   felicities, there is no rock, save our God; none that we can depend
   upon to make us happy.

   III. David looks forward, with a believing hope that God would still do
   him good. He promises himself, 1. That his enemies should be completely
   subdued, and that those of them that yet remained should be made his
   footstool,--that his government should be extensive, so that even a
   people whom he had not known should serve him (v. 43),--that his
   conquests, and, consequently, his acquests, should be easy (As soon as
   they hear of me they shall obey me, v. 44), --and that his enemies
   should be convinced that it was to no purpose to oppose him; even those
   that had retired to their fastnesses should not trust to them, but be
   afraid out of their close places, having seen so much of David's
   wisdom, courage, and success. Thus the Son of David, though he sees not
   yet all things put under him, yet knows he shall reign till all
   opposing rule, principality, and power shall be quite put down. 2. That
   his seed should be forever continued in the Messiah, who, he foresaw,
   should come from his loins, v. 50. He shows mercy to his anointed, his
   Messiah, to David himself, the anointed of the God of Jacob in the
   type, and to his seed for evermore. He saith not unto seeds, as of
   many, but to his seed, as of one, that is Christ, Gal. iii. 16. It is
   he only that shall reign for ever, and of the increase of whose
   government and peace there shall be no end. Christ is called David,
   Hos. iii. 5. God has called him his king, Ps. ii. 6. Great deliverance
   God does give, and will give to him, and to his church and people, here
   called his seed, for evermore.

   In singing these verses we must give God the glory of the victories of
   Christ and his church hitherto and of all the deliverances and
   advancements of the gospel kingdom, and encourage ourselves and one
   another with an assurance that the church militant will be shortly
   triumphant, will be eternally so.
     __________________________________________________________________

P S A L M S

  PSALM XIX.

   There are two excellent books which the great God has published for the
   instruction and edification of the children of men; this psalm treats
   of them both, and recommends them both to our diligent study. I. The
   book of the creatures, in which we may easily read the power and
   godhead of the Creator, ver. 1-6. II. The book of the scriptures, which
   makes known to us the will of God concerning our duty. He shows the
   excellency and usefulness of that book (ver. 7-11) and then teaches us
   how to improve it, ver. 12-14.

God's Glory Seen in the Creation.

   To the chief musician. A psalm of David.

   1 The heavens declare the glory of God; and the firmament showeth his
   handywork.   2 Day unto day uttereth speech, and night unto night
   showeth knowledge.   3 There is no speech nor language, where their
   voice is not heard.   4 Their line is gone out through all the earth,
   and their words to the end of the world. In them hath he set a
   tabernacle for the sun,   5 Which is as a bridegroom coming out of his
   chamber, and rejoiceth as a strong man to run a race.   6 His going
   forth is from the end of the heaven, and his circuit unto the ends of
   it: and there is nothing hid from the heat thereof.

   From the things that are seen every day by all the world the psalmist,
   in these verses, leads us to the consideration of the invisible things
   of God, whose being appears incontestably evident and whose glory
   shines transcendently bright in the visible heavens, the structure and
   beauty of them, and the order and influence of the heavenly bodies.
   This instance of the divine power serves not only to show the folly of
   atheists, who see there is a heaven and yet say, "There is no God," who
   see the effect and yet say, "There is no cause," but to show the folly
   of idolaters also, and the vanity of their imagination, who, though the
   heavens declare the glory of God, yet gave that glory to the lights of
   heaven which those very lights directed them to give to God only, the
   Father of lights. Now observe here,

   1. What that is which the creatures notify to us. They are in many ways
   useful and serviceable to us, but in nothing so much as in this, that
   they declare the glory of God, by showing his handy-works, v. 1. They
   plainly speak themselves to be God's handy-works; for they could not
   exist from eternity; all succession and motion must have had a
   beginning; they could not make themselves, that is a contradiction;
   they could not be produced by a casual hit of atoms, that is an
   absurdity, fit rather to be bantered than reasoned with: therefore they
   must have a Creator, who can be no other than an eternal mind,
   infinitely wise, powerful, and good. Thus it appears they are God's
   works, the works of his fingers (Ps. viii. 3), and therefore they
   declare his glory. From the excellency of the work we may easily infer
   the infinite perfection of its great author. From the brightness of the
   heavens we may collect that the Creator is light; their vastness of
   extent bespeaks his immensity, their height his transcendency and
   sovereignty, their influence upon this earth his dominion, and
   providence, and universal beneficence: and all declare his almighty
   power, by which they were at first made, and continue to this day
   according to the ordinances that were then settled.

   II. What are some of those things which notify this? 1. The heavens and
   the firmament--the vast expanse of air and ether, and the spheres of
   the planets and fixed stars. Man has this advantage above the beasts,
   in the structure of his body, that whereas they are made to look
   downwards, as their spirits must go, he is made erect, to look upwards,
   because upwards his spirit must shortly go and his thoughts should now
   rise. 2. The constant and regular succession of day and night (v. 2):
   Day unto day, and night unto night, speak the glory of that God who
   first divided between the light and the darkness, and has, from the
   beginning to this day, preserved that established order without
   variation, according to God's covenant with Noah (Gen. viii. 22), that,
   while the earth remains, day and night shall not cease, to which
   covenant of providence the covenant of grace is compared for its
   stability, Jer. xxxiii. 20; xxxi. 35. The counterchanging of day and
   night, in so exact a method, is a great instance of the power of God,
   and calls us to observe that, as in the kingdom of nature, so in that
   of providence, he forms the light and creates the darkness (Isa. xlv.
   7), and sets the one over-against the other. It is likewise an instance
   of his goodness to man; for he makes the out-goings of the morning and
   evening to rejoice, Ps. lxv. 8. He not only glorifies himself, but
   gratifies us, by this constant revolution; for as the light of the
   morning befriends the business of the day, so the shadows of the
   evening befriend the repose of the night; every day and every night
   speak the goodness of God, and, when they have finished their
   testimony, leave it to the next day, to the next night, to stay the
   same. 3. The light and influence of the sun do, in a special manner,
   declare the glory of God; for of all the heavenly bodies that is the
   most conspicuous in itself and most useful to this lower world, which
   would be all dungeon, and all desert, without it. It is not an
   improbable conjecture that David penned this psalm when he had the
   rising sun in view, and from the brightness of it took occasion to
   declare the glory of God. Concerning the sun observe here, (1.) The
   place appointed him. In the heavens God has set a tabernacle for the
   sun. The heavenly bodies are called hosts of heaven, and therefore are
   fitly said to dwell in tents, as soldiers in their encampments. The sun
   is said to have a tabernacle set him, no only because he is in
   continual motion and never has a fixed residence, but because the
   mansion he has will, at the end of time, be taken down like a tent,
   when the heavens shall be rolled together like a scroll and the sun
   shall be turned to darkness. (2.) The course assigned him. That
   glorious creature was not made to be idle, but his going forth (at
   least as it appears to our eye) is from one point of the heavens, and
   his circuit thence to the opposite point, and thence (to complete his
   diurnal revolution) to the same point again; and this with such
   steadiness and constancy that we can certainly foretel the hour and the
   minute at which the sun will rise at such a place, any day to come.
   (3.) The brightness wherein he appears. He is as a bridegroom coming
   out of his chamber, richly dressed and adorned, as fine as hands can
   make him, looking pleasantly himself and making all about him pleasant;
   for the friend of the bridegroom rejoices greatly to hear the
   bridegroom's voice, John iii. 29. (4.) The cheerfulness wherewith he
   makes this tour. Though it seems a vast round which he has to walk, and
   he has not a moment's rest, yet in obedience to the law of this
   creation, and for the service of man, he not only does it, but does it
   with a great deal of pleasure and rejoices as a strong man to run a
   race. With such satisfaction did Christ, the Sun of righteousness,
   finish the work that was given him to do. (5.) His universal influence
   on this earth: There is nothing hidden from the heart thereof, no, not
   metals in the bowels of the earth, which the sun has an influence upon.

   III. To whom this declaration is made of the glory of God. It is made
   to all parts of the world (v. 3, 4): There is no speech nor language
   (no nation, for the nations were divided after their tongues, Gen. x.
   31, 32) where their voice is not heard. Their line has gone through all
   the earth (the equinoctial line, suppose) and with it their words to
   the end of the world, proclaiming the eternal power of God of nature,
   v. 4. The apostle uses this as a reason why the Jews should not be
   angry with him and others for preaching the gospel to the Gentiles,
   because God had already made himself known to the Gentile world by the
   works of creation, and left not himself without witness among them
   (Rom. x. 18), so that they were without excuse if they were idolaters,
   Rom. i. 20, 21. And those were without blame, who, by preaching the
   gospel to them, endeavoured to turn them from their idolatry. If God
   used these means to prevent their apostasy, and they proved
   ineffectual, the apostles did well to use other means to recover them
   from it. They have no speech or language (so some read it) and yet
   their voice is heard. All people may hear these natural immortal
   preachers speak to them in their own tongue the wonderful works of God.

   In singing these verses we must give God the glory of all the comfort
   and benefit we have by the lights of the heaven, still looking above
   and beyond them to the Sun of righteousness.

The Excellency of the Scriptures.

   7 The law of the Lord is perfect, converting the soul: the testimony of
   the Lord is sure, making wise the simple.   8 The statutes of the Lord
   are right, rejoicing the heart: the commandment of the Lord is pure,
   enlightening the eyes.   9 The fear of the Lord is clean, enduring for
   ever: the judgments of the Lord are true and righteous altogether.   10
   More to be desired are they than gold, yea, than much fine gold:
   sweeter also than honey and the honeycomb.   11 Moreover by them is thy
   servant warned: and in keeping of them there is great reward.   12 Who
   can understand his errors? cleanse thou me from secret faults.   13
   Keep back thy servant also from presumptuous sins; let them not have
   dominion over me: then shall I be upright, and I shall be innocent from
   the great transgression.   14 Let the words of my mouth, and the
   meditation of my heart, be acceptable in thy sight, O Lord, my
   strength, and my redeemer.

   God's glory, (that is, his goodness to man) appears much in the works
   of creation, but much more in and by divine revelation. The holy
   scripture, as it is a rule both of our duty to God and of our
   expectation from him, is of much greater use and benefit to us than day
   or night, than the air we breathe in, or the light of the sun. The
   discoveries made of God by his works might have served if man had
   retained his integrity; but, to recover him out of his fallen state,
   another course must be taken; that must be done by the word of God. And
   here,

   1. The psalmist gives an account of the excellent properties and uses
   of the word of God, in six sentences (v. 7-9), in each of which the
   name Jehovah is repeated, and no vain repetition, for the law has its
   authority and all its excellency from the law-maker. Here are six
   several titles of the word of God, to take in the whole of divine
   revelation, precepts and promises, and especially the gospel. Here are
   several good properties of it, which proves its divine original, which
   recommend it to our affection, and which extol it above all other laws
   whatsoever. Here are several good effects of the law upon the minds of
   men, which show what it is designed for, what use we are to make of it,
   and how wonderful the efficacy of divine grace is, going along with it,
   and working by it. 1. The law of the Lord is perfect. It is perfectly
   free from all corruption, perfectly filled with all good, and perfectly
   fitted for the end for which it is designed; and it will make the man
   of God perfect, 2 Tim. iii. 17. Nothing is to be added to it nor taken
   from it. It is of use to convert the soul, to bring us back to
   ourselves, to our God, to our duty; for it shows us our sinfulness and
   misery in our departures from God and the indispensable necessity of
   our return to him. 2. The testimony of the Lord (which witnesses for
   him to us) is sure, incontestably and inviolably sure, what we may give
   credit to, may rely upon, and may be confident it will not deceive us.
   It is a sure discovery of the divine truth, a sure direction in the way
   of duty. It is a sure foundation of living comforts and a sure
   foundation of lasting hopes. It is of use to make us wise, wise to
   salvation, 2 Tim. iii. 15. It will give us an insight into things
   divine and a foresight of things to come. It will employ us in the best
   work and secure to us our true interests. It will make even the simple
   (poor contrivers as they may be for the present world) wise for their
   souls and eternity. Those that are humbly simple, sensible of their own
   folly and willing to be taught, shall be made wise by the word of God,
   Ps. xxv. 9. 3. The statutes of the Lord (enacted by his authority, and
   binding on all wherever they come) are right, exactly agreeing with the
   eternal rules and principles of good and evil, that is, with the right
   reason of man and the right counsels of God. All God's precepts,
   concerning all things, are right (Ps. cxix. 128), just as they should
   be; and they will set us to rights if we receive them and submit to
   them; and, because they are right, they rejoice the heart. The law, as
   we see it in the hands of Christ, gives cause for joy; and, when it is
   written in our hearts, it lays a foundation for everlasting joy, by
   restoring us to our right mind. 4. The commandment of the Lord is pure;
   it is clear, without darkness; it is clean, without dross and
   defilement. It is itself purified from all alloy, and is purifying to
   those that receive and embrace it. It is the ordinary means which the
   Spirit uses in enlightening the eyes; it brings us to a sight and sense
   of our sin and misery, and directs us in the way of duty. 5. The fear
   of the Lord (true religion and godliness prescribed in the word,
   reigning in the heart, and practised in the life) is clean, clean
   itself, and will make us clean (John xv. 3); it will cleanse our way,
   Ps. cxix. 9. And it endureth for ever; it is of perpetual obligation
   and can never be repealed. The ceremonial law is long since done away,
   but the law concerning the fear of God is ever the same. Time will not
   alter the nature of moral good and evil. 6. The judgments of the Lord
   (all his precepts, which are framed in infinite wisdom) are true; they
   are grounded upon the most sacred and unquestionable truths; they are
   righteous, all consonant to natural equity; and they are so altogether:
   there is no unrighteousness in any of them, but they are all of a
   piece.

   II. He expresses the great value he had for the word of God, and the
   great advantage he had, and hoped to have, from it, v. 10, 11.

   1. See how highly he prized the commandments of God. It is the
   character of all good people that they prefer their religion and the
   word of God, (1.) Far before all the wealth of the world. It is more
   desirable than gold, than fine gold, than much fine gold. Gold is of
   the earth, earthly; but grace is the image of the heavenly. Gold is
   only for the body and the concerns of time; but grace is for the soul
   and the concerns of eternity. (2.) Far before all pleasures and
   delights of sense. The word of God, received by faith, is sweet to the
   soul, sweeter than honey and the honey comb. The pleasures of sense are
   the delight of brutes, and therefore debase the great soul of man; the
   pleasures of religion are the delight of angels, and exalt the soul.
   The pleasures of sense are deceitful, will soon surfeit, and yet never
   satisfy; but those of religion are substantial and satisfying, and
   there is no danger of exceeding in them.

   2. See what use he made of the precepts of God's word: By them is thy
   servant warned. The word of God is a word of warning to the children of
   men; it warns us of the duty we are to do, the dangers we are to avoid,
   and the deluge we are to prepare for, Ezek. iii. 17; xxxiii. 7. It
   warns the wicked not to go on in his wicked way, and warns the
   righteous not to turn from his good way. All that are indeed God's
   servants take this warning.

   3. See what advantage he promised himself by his obedience to God's
   precepts: In keeping them there is great reward. Those who make
   conscience of their duty will not only be no losers by it, but
   unspeakable gainers. There is a reward, not only after keeping, but in
   keeping, God's commandments, a present great reward of obedience.
   Religion is health and honour; it is peace and pleasure; it will make
   our comforts sweet and our crosses easy, life truly valuable and death
   itself truly desirable.

   III. He draws some good inferences from this pious meditation upon the
   excellency of the word of God. Such thoughts as these should excite in
   us devout affections, and they are to good purpose.

   1. He takes occasion hence to make a penitent reflection upon his sins;
   for by the law is the knowledge of sin. "Is the commandment thus holy,
   just, and good? Then who can understand his errors? I cannot, whoever
   can." From the rectitude of the divine law he learns to call his sins
   his errors. If the commandment be true and righteous, every
   transgressions of the commandment is an error, as grounded upon a
   mistake; every wicked practice takes rise from some corrupt principle;
   it is a deviation from the rule we are to work by, the way we are to
   walk in. From the extent, the strictness, and spiritual nature, of the
   divine law he learns that his sins are so many that he cannot
   understand the number of them, and so exceedingly sinful that he cannot
   understand the heinousness and malignity of them. We are guilty of many
   sins which, through our carelessness and partiality to ourselves, we
   are not aware of; many we have been guilty of which we have forgotten;
   so that, when we have been ever so particular in the confession of sin,
   we must conclude with an et cetera--and such like; for God knows a
   great deal more evil of us than we do of ourselves. In many things we
   all offend, and who can tell how often he offends? It is well that we
   are under grace, and not under the law, else we were undone.

   2. He takes occasion hence to pray against sin. All the discoveries of
   sin made to us by the law should drive us to the throne of grace, there
   to pray, as David does here, (1.) For mercy to pardon. Finding himself
   unable to specify all the particulars of his transgressions, he cries
   out, Lord, cleanse me from my secret faults; not secret to God, so none
   are, nor only such as were secret to the world, but such as were hidden
   from his own observation of himself. The best of men have reason to
   suspect themselves guilty of many secret faults, and to pray to God to
   cleanse them from that guilt and not to lay it to their charge; for
   even our sins of infirmity and inadvertency, and our secret sins, would
   be our ruin if God should deal with us according to the desert of them.
   Even secret faults are defiling, and render us unfit for communion with
   God; but, when they are pardoned, we are cleansed from them, 1 John i.
   7. (2.) For grace to help in time of need. Having prayed that his sins
   of infirmity might be pardoned, he prays that presumptuous sins might
   be prevented, v. 13. All that truly repent of their sins, and have them
   pardoned, are in care not to relapse into sin, nor to return again to
   folly, as appears by their prayers, which concur with David's here,
   where observe, [1.] His petition: "Keep me from ever being guilty of a
   wilful presumptuous sin." We ought to pray that we may be kept from
   sins of infirmity, but especially from presumptuous sins, which most
   offend God and wound conscience, which wither our comforts and shock
   our hopes. "However, let none such have dominion over me, let me not be
   at the command of any such sin, nor be enslaved by it." [2.] His plea:
   "So shall I be upright; I shall appear upright; I shall preserve the
   evidence and comfort of my uprightness; and I shall be innocent from
   the great transgression;" so he calls a presumptuous sin, because no
   sacrifice was accepted for it, Num. xv. 28-30. Note, First,
   Presumptuous sins are very heinous and dangerous. Those that sin
   against the habitual convictions and actual admonitions of their
   consciences, in contempt and defiance of the law and its sanctions,
   that sin with a high hand, sin presumptuously, and it is a great
   transgression. Secondly, Even good men ought to be jealous of
   themselves, and afraid of sinning presumptuously, yea, though through
   the grace of God they have hitherto been kept from them. Let none be
   high-minded, but fear. Thirdly, Being so much exposed, we have great
   need to pray to God, when we are pushing forward towards a presumptuous
   sin, to keep us back from it, either by his providence preventing the
   temptation or by his grace giving us victory over it.

   3. He takes occasion humbly to beg the divine acceptance of those his
   pious thoughts and affections, v. 14. Observe the connexion of this
   with what goes before. He prays to God to keep him from sin, and then
   begs he would accept his performances; for, if we favour our sins, we
   cannot expect God should favour us or our services, Ps. lxvi. 18.
   Observe, (1.) What his services were--the words of his mouth and the
   meditations of his heart, his holy affections offered up to God. The
   pious meditations of the heart must not be smothered, but expressed in
   the words of our mouth, for God's glory and the edification of others;
   and the words of our mouth in prayer and praise must not be formal, but
   arising from the meditation of the heart, Ps. xlv. 1. (2.) What was his
   care concerning these services--that they might be acceptable with God;
   for, if our services be not acceptable to God, what do they avail us?
   Gracious souls must have all they aim at if they be accepted of God,
   for that is their bliss. (3.) What encouragement he had to hope for
   this, because God was his strength and his redeemer. If we seek
   assistance from God as our strength in our religious duties, we may
   hope to find acceptance with God in the discharge of our duties; for by
   his strength we have power with him.

   In singing this we should get our hearts much affected with the
   excellency of the word of God and delivered into it, we should be much
   affected with the evil of sin, the danger we are in of it and the
   danger we are in by it, and we should fetch in help from heaven against
   it.
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P S A L M S

  PSALM XX.

   It is the will of God that prayers, intercessions, and thanksgivings,
   should be made, in special manner, for kings and all in authority. This
   psalm is a prayer, and the next a thanksgiving, for the king. David was
   a martial prince, much in war. Either this psalm was penned upon
   occasion of some particular expedition of his, or, in general, as a
   form to be used in the daily service of the church for him. In this
   psalm we may observe, I. What it is they beg of God for the king, ver.
   1-4. II. With what assurance they beg it. The people triumph (ver. 5),
   the prince (ver. 6), both together (ver. 7, 8), and so he concludes
   with a prayer to God for audience, ver. 9. In this, David may well be
   looked upon as a type of Christ, to whose kingdom and its interests
   among men the church was, in every age, a hearty well-wisher.

Petitions against Sin.

   To the chief musician. A psalm of David.

   1 The Lord hear thee in the day of trouble; the name of the God of
   Jacob defend thee;   2 Send thee help from the sanctuary, and
   strengthen thee out of Zion;   3 Remember all thy offerings, and accept
   thy burnt sacrifice; Selah.   4 Grant thee according to thine own
   heart, and fulfil all thy counsel.   5 We will rejoice in thy
   salvation, and in the name of our God we will set up our banners: the
   Lord fulfil all thy petitions.

   This prayer for David is entitled a psalm of David; nor was it any
   absurdity at all for him who was divinely inspired to draw up a
   directory, or form of prayer, to be used in the congregation for
   himself and those in authority under him; nay it is very proper for
   those who desire the prayers of their friends to tell them particularly
   what they would have to be asked of God for them. Note, Even great and
   good men, and those that know ever so well how to pray for themselves,
   must not despise, but earnestly desire, the prayers of others for them,
   even those that are their inferiors in all respects. Paul often begged
   of his friends to pray for him. Magistrates and those in power ought to
   esteem and encourage praying people, to reckon them their strength
   (Zech. xii. 5, 10), and to do what they can for them, that they may
   have an interest in their prayers and may do nothing to forfeit it. Now
   observe here,

   I. What it is that they are taught to ask of God for the king.

   1. That God would answer his prayers: The Lord hear thee in the day of
   trouble (v. 1), and the Lord fulfil all thy petitions, v. 5. Note, (1.)
   Even the greatest of men may be much in trouble. It was often a day of
   trouble with David himself, of disappointment and distress, of treading
   down and of perplexity. Neither the crown on his head nor the grace in
   his heart would exempt him from the trouble. (2.) Even the greatest of
   men must be much in prayer. David, though a man of business, a man of
   war, was constant to his devotions; though he had prophets, and
   priests, and many good people among his subjects, to pray for him, he
   did not think that excused him from praying for himself. Let none
   expect benefit by the prayers of the church, or of their ministers or
   friends for them, who are capable of praying for themselves, and yet
   neglect it. The prayers of others for us must be desired, not to
   supersede, but to second, our own for ourselves. Happy the people that
   have praying princes, to whose prayers they may thus say, Amen.

   2. That God would protect his person, and preserve his life, in the
   perils of war: "The name of the God of Jacob defend thee, and set thee
   out of the reach of thy enemies." (1.) "Let God by his providence keep
   thee safe, even the God who preserved Jacob in the days of his
   trouble." David had mighty men for his guards, but he commits himself,
   and his people commit him, to the care of the almighty God. (2.) "Let
   God by his grace keep thee easy from the fear of evil.--Prov. xviii.
   10, The name of the Lord is a strong tower, into which the righteous
   run by faith, and are safe; let David be enabled to shelter himself in
   that strong tower, as he has done many a time."

   3. That God would enable him to go on in his undertakings for the
   public good--that, in the day of battle, he would send him help out of
   the sanctuary, and strength out of Zion, not from common providence,
   but from the ark of the covenant and the peculiar favour God bears to
   his chosen people Israel. That he would help him, in performance of the
   promises and in answer to the prayers made in the sanctuary. Mercies
   out of the sanctuary are the sweetest mercies, such as are the tokens
   of God's peculiar love, the blessing of God, even our own God. Strength
   out of Zion is spiritual strength, strength in the soul, in the inward
   man, and that is what we should most desire both for ourselves and
   others in services and sufferings.

   4. That God would testify his gracious acceptance of the sacrifices he
   offered with his prayers, according to the law of that time, before he
   went out on a dangerous expedition: The Lord remember all thy offerings
   and accept thy burnt-sacrifices (v. 3), or turn them to ashes; that is,
   "The Lord give thee the victory and success which thou didst by prayer
   with sacrifices ask of him, and thereby give as full proof of his
   acceptance of the sacrifice as ever he did by kindling it with fire
   from heaven." By this we may now know that God accepts our spiritual
   sacrifices, if by his Spirit he kindles in our souls a holy fire of
   pious and divine affection and with that makes our hearts burn within
   us.

   5. That God would crown all his enterprises and noble designs for the
   public welfare with the desired success (v. 4): The Lord grant thee
   according to thy own heart. This they might in faith pray for, because
   they knew David was a man after God's own heart, and would design
   nothing but what was pleasing to him. Those who make it their business
   to glorify God may expect that God will, in one way or other, gratify
   them: and those who walk in his counsel may promise themselves that he
   will fulfil theirs. Thou shalt devise a thing and it shall be
   established unto thee.

   II. What confidence they had of an answer of peace to these petitions
   for themselves and their good king (v. 5): "We will rejoice in thy
   salvation. We that are subjects will rejoice in the preservation and
   prosperity of our prince;" or, rather, "In thy salvation, O God! in thy
   power and promise to save, will we rejoice; that is it which we depend
   upon now, and which, in the issue, we shall have occasion greatly to
   rejoice in." Those that have their eye still upon the salvation of the
   Lord shall have their hearts filled with the joy of that salvation: In
   the name of our God will we set up our banners. 1. "We will wage war in
   his name; we will see that our cause be good and make his glory our end
   in every expedition; we will ask counsel at his mouth, and take him
   along with us; we will follow his direction, implore his aid and depend
   upon it, and refer the issue to him." David went against Goliath in the
   name of the Lord of hosts, 1 Sam. xvii. 45. (2.) "We will celebrate our
   victories in his name. When we lift up our banners in triumph, and set
   up our trophies, it shall be in the name of our God; he shall have all
   the glory of our success, and no instrument shall have any part of the
   honour that is due to him."

   In singing this we ought to offer up to God our hearty good wishes to
   the good government we are under and to the prosperity of it. But we
   may look further; these prayers for David are prophecies concerning
   Christ the Son of David, and in him they were abundantly answered; he
   undertook the work of our redemption, and made war upon the powers of
   darkness. In the day of trouble, when his soul was exceedingly
   sorrowful, the Lord heard him, heard him in that he feared (Heb. v. 7),
   sent him help out of the sanctuary, sent an angel from heaven to
   strengthen him, took cognizance of his offering when he made his soul
   an offering for sin, and accepted his burnt-sacrifice, turned it to
   ashes, the fire that should have fastened upon the sinner fastening
   upon the sacrifice, with which God was well pleased. And he granted him
   according to his own heart, made him to see of the travail of his soul,
   to his satisfaction, prospered his good pleasure in his hand, fulfilled
   all his petitions for himself and us; for him the Father heareth always
   and his intercession is ever prevailing.

The Subject's Prayer for the Sovereign.

   6 Now know I that the Lord saveth his anointed; he will hear him from
   his holy heaven with the saving strength of his right hand.   7 Some
   trust in chariots, and some in horses: but we will remember the name of
   the Lord our God.   8 They are brought down and fallen: but we are
   risen, and stand upright.   9 Save, Lord: let the king hear us when we
   call.

   Here is, I. Holy David himself triumphing in the interest he had in the
   prayers of good people (v. 6): "Now know I (I that pen the psalm know
   it) that the Lord saveth his anointed, because he hath stirred up the
   hearts of the seed of Jacob to pray for him." Note, It bodes well to
   any prince and people, and may justly be taken as a happy presage, when
   God pours upon them a spirit of prayer. If he see us seeking him, he
   will be found of us; if he cause us to hope in his word, he will
   establish his word to us. Now that so many who have an interest in
   heaven are praying for him he doubts not but that God will hear him,
   and grant him an answer of peace, which will, 1. Take its rise from
   above: He will hear him from his holy heaven, of which the sanctuary
   was a type (Heb. ix. 23), from the throne he hath prepared in heaven,
   of which the mercy-seat was a type. 2. It shall take its effect here
   below: He will hear him with the saving strength of his right hand; he
   will give a real answer to his prayers, and the prayers of his friends
   for him, not by letter, nor by word of mouth, but, which is much
   better, by his right hand, by the saving strength of his right hand. He
   will make it to appear that he hears him by what he does for him.

   II. His people triumphing in God and their relation to him, and his
   revelation of himself to them, by which they distinguish themselves
   from those that live without God in the world. 1. See the difference
   between worldly people and godly people, in their confidences, v. 7.
   The children of this world trust in second causes, and think all is
   well if those do but smile upon them; they trust in chariots and in
   horses, and the more of them they can bring into the field the more
   sure they are of success in their wars; probably David has here an eye
   to the Syrians, whose forces consisted much of chariots and horsemen,
   as we find in the history of David's victories over them, 2 Sam. viii.
   4; x. 18. "But," say the Israelites, "we neither have chariots and
   horses to trust to nor do we want them, nor, if we had them, would we
   build our hopes of success upon that; but we will remember, and rely
   upon, the name of the Lord our God, upon the relation we stand in to
   him as the Lord our God and the knowledge we have of him by his name,"
   that is, all that whereby he makes himself known; this we will remember
   and upon every remembrance of it will be encouraged. Note, those who
   make God and his name their praise may make God and his name their
   trust. 2. See the difference in the issue of their confidences and by
   that we are to judge of the wisdom of the choice; things are as they
   prove; see who will be ashamed of their confidence and who not, v. 8.
   "Those that trusted in their chariots and horses are brought down and
   fallen, and their chariots and horses were so far from saving them that
   they helped to sink them, and made them the easier and the richer prey
   to the conqueror, 2 Sam. viii. 4. But we that trust in the name of the
   Lord our God not only stand upright, and keep our ground, but have
   risen, and have got ground against the enemy, and have triumphed over
   them." Note, A believing obedient trust in God and his name is the
   surest way both to preferment and to establishment, to rise and to
   stand upright, and this will stand us in stead when
   creature-confidences fail those that depend upon them.

   III. They conclude their prayer for the king with a Hosanna, "Save,
   now, we beseech thee, O Lord!" v. 9. As we read this verse, it may be
   taken as a prayer that God would not only bless the king, "Save, Lord,
   give him success," but that he would make him a blessing to them, "Let
   the king hear us when we call to him for justice and mercy." Those that
   would have good of their magistrates must thus pray for them, for they,
   as all other creatures, are that to us (and no more) which God makes
   them to be. Or it may refer to the Messiah, that King, that King of
   kings; let him hear us when we call; let him come to us according to
   the promise, in the time appointed; let him, as the great Master of
   requests, receive all our petitions and present them to the Father. But
   many interpreters give another reading of this verse, by altering the
   pause, Lord, save the king, and hear us when we call; and so it is a
   summary of the whole psalm and is taken into our English Liturgy; O
   Lord! save the king, and mercifully hear us when we call upon thee.

   In singing these verses we should encourage ourselves to trust in God,
   and stir up ourselves to pray earnestly, as we are in duty bound, for
   those in authority over us, that under them we may lead quiet and
   peaceable lives in all godliness and honesty.
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P S A L M S

  PSALM XXI.

   As the foregoing psalm was a prayer for the king that God would protect
   and prosper him, so this is a thanksgiving for the success God had
   blessed him with. Those whom we have prayed for we ought to give thanks
   for, and particularly for kings, in whose prosperity we share. They are
   here taught, I. To congratulate him on his victories, and the honour he
   had achieved, ver. 1-6. II. To confide in the power of God for the
   completing of the ruin of the enemies of his kingdom, ver. 7-13. In
   this there is an eye to Messiah the Prince, and the glory of his
   kingdom; for to him divers passages in this psalm are more applicable
   than to David himself.

The Subject's Thanksgiving.

   To the chief musician. A psalm of David.

   1 The king shall joy in thy strength, O Lord; and in thy salvation how
   greatly shall he rejoice!   2 Thou hast given him his heart's desire,
   and hast not withholden the request of his lips. Selah.   3 For thou
   preventest him with the blessings of goodness: thou settest a crown of
   pure gold on his head.   4 He asked life of thee, and thou gavest it
   him, even length of days for ever and ever.   5 His glory is great in
   thy salvation: honour and majesty hast thou laid upon him.   6 For thou
   hast made him most blessed for ever: thou hast made him exceeding glad
   with thy countenance.

   David here speaks for himself in the first place, professing that his
   joy was in God's strength and in his salvation, and not in the strength
   or success of his armies. He also directs his subjects herein to
   rejoice with him, and to give God all the glory of the victories he had
   obtained; and all with an eye to Christ, of whose triumphs over the
   powers of darkness David's victories were but shadows. 1. They here
   congratulate the king on his joys and concur with him in them (v. 1):
   "The king rejoices, he uses to rejoice in thy strength, and so do we;
   what pleases the king pleases us," 2 Sam. iii. 36. Happy the people the
   character of whose king it is that he makes God's strength his
   confidence and God's salvation his joy, that is pleased with all the
   advancements of God's kingdom and trusts God to bear him out in all he
   does for the service of it. Our Lord Jesus, in his great undertaking,
   relied upon help from heaven, and pleased himself with the prospect of
   that great salvation which he was thereby to work out. 2. They gave God
   all the praise of those things which were the matter of their king's
   rejoicing. (1.) That God had heard his prayers (v. 2): Thou hast given
   him his heart's desire (and there is no prayer accepted but what is the
   heart's desire), the very thing they begged of God for him, Ps. xx. 4.
   Note, God's gracious returns of prayer do, in a special manner, require
   our humble returns of praise. When God gives to Christ the heathen for
   his inheritance, gives him to see his seed, and accepts his
   intercession for all believers, he give him his heart's desire. (2.)
   That God had surprised him with favours, and much outdone his
   expectations (v. 3): Thou preventest him with the blessings of
   goodness. All our blessings are blessings of goodness, and are owing,
   not at all to any merit of ours, but purely and only to God's goodness.
   But the psalmist here reckons it in a special manner obliging that
   these blessings were given in a preventing way; this fixed his eye,
   enlarged his soul, and endeared his God, as one expresses it. When
   God's blessings come sooner and prove richer than we imagine, when they
   are given before we prayed for them, before we were ready for them,
   nay, when we feared the contrary, then it may be truly said that he
   prevented us with them. Nothing indeed prevented Christ, but to mankind
   never was any favour more preventing than our redemption by Christ and
   all the blessed fruits of his mediation. (3.) That God had advanced him
   to the highest honour and the most extensive power: "Thou hast set a
   crown of pure gold upon his head and kept it there, when his enemies
   attempted to throw it off." Note, Crowns are at God's disposal; no head
   wears them but God sets them there, whether in judgment to his land or
   for mercy the event will show. On the head of Christ God never set a
   crown of gold, but of thorns first, and then of glory. (4.) That God
   had assured him of the perpetuity of his kingdom, and therein had done
   more for him than he was able either to ask or think (v. 4): "When he
   went forth upon a perilous expedition he asked his life of thee, which
   he then put into his hand, and thou not only gavest him that, but
   withal gavest him length of days for ever and ever, didst not only
   prolong his life far beyond his expectation, but didst assure him of a
   blessed immortality in a future state and of the continuance of his
   kingdom in the Messiah that should come of his loins." See how God's
   grants often exceed our petitions and hopes, and infer thence how rich
   he is in mercy to those that call upon him. See also and rejoice in the
   length of the days of Christ's kingdom. He was dead, indeed, that we
   might live through him; but he is alive, and lives for evermore, and of
   the increase of his government and peace there shall be no end; and
   because he thus lives we shall thus live also. (5.) That God had
   advanced him to the highest honour and dignity (v. 5): "His glory is
   great, far transcending that of all the neighbouring princes, in the
   salvation thou hast wrought for him and by him." The glory which every
   good man is ambitious of is to see the salvation of the Lord. Honour
   and majesty hast thou laid upon him, as a burden which he must bear, as
   a charge which he must account for. Jesus Christ received from God the
   Father honour and glory (2 Pet. i. 17), the glory which he had with him
   before the worlds were, John xvii. 5. And on him is laid the charge of
   universal government and to him all power in heaven and earth is
   committed. (6.) That God had given him the satisfaction of being the
   channel of all bliss to mankind (v. 6): "Thou hast set him to be
   blessings for ever" (so the margin reads it), "thou hast made him to be
   a universal blessing to the world, in whom the families of the earth
   are, and shall be blessed; and so thou hast made him exceedingly glad
   with the countenance thou hast given to his undertaking and to him in
   the prosecution of it." See how the spirit of prophecy gradually rises
   here to that which is peculiar to Christ, for none besides is blessed
   for ever, much less a blessing for ever to that eminency that the
   expression denotes: and of him it is said that God made him full of joy
   with his countenance.

   In singing this we should rejoice in his joy and triumph in his
   exaltation.

The Subject's Hope.

   7 For the king trusteth in the Lord, and through the mercy of the most
   High he shall not be moved.   8 Thine hand shall find out all thine
   enemies: thy right hand shall find out those that hate thee.   9 Thou
   shalt make them as a fiery oven in the time of thine anger: the Lord
   shall swallow them up in his wrath, and the fire shall devour them.
   10 Their fruit shalt thou destroy from the earth, and their seed from
   among the children of men.   11 For they intended evil against thee:
   they imagined a mischievous device, which they are not able to perform.
     12 Therefore shalt thou make them turn their back, when thou shalt
   make ready thine arrows upon thy strings against the face of them.   13
   Be thou exalted, Lord, in thine own strength: so will we sing and
   praise thy power.

   The psalmist, having taught his people to look back with joy and praise
   on what God had done for him and them, here teaches them to look
   forward with faith, and hope, and prayer, upon what God would further
   do for them: The king rejoices in God (v. 1), and therefore we will be
   thankful; the king trusteth in God (v. 7), therefore will we be
   encouraged. The joy and confidence of Christ our King is the ground of
   all our joy and confidence.

   I. They are confident of the stability of David's kingdom. Through the
   mercy of the Most High, and not through his own merit or strength, he
   shall not be moved. His prosperous state shall not be disturbed; his
   faith and hope in God, which are the stay of his spirit, shall not be
   shaken. The mercy of the Most High (the divine goodness, power, and
   dominion) is enough to secure our happiness, and therefore our trust in
   that mercy should be enough to silence all our fears. God being at
   Christ's right hand in his sufferings (Ps. xvi. 8) and he being at
   God's right hand in his glory, we may be sure he shall not, he cannot,
   be moved, but continues ever.

   II. They are confident of the destruction of all the impenitent
   implacable enemies of David's kingdom. The success with which God had
   blessed David's arms hitherto was an earnest of the rest which God
   would give him from all his enemies round about, and a type of the
   total overthrow of all Christ's enemies who would not have him to reign
   over them. Observe, 1. The description of his enemies. They are such as
   hate him, v. 8. They hated David because God had set him apart for
   himself, hated Christ because they hated the light; but both were hated
   without any just cause, and in both God was hated, John xv. 23, 25. 2.
   The designs of his enemies (v. 11): They intended evil against thee,
   and imagined a mischievous device; they pretended to fight against
   David only, but their enmity was against God himself. Those that aimed
   to un-king David aimed, in effect, to un-God Jehovah. What is devised
   and designed against religion, and against the instruments God raises
   up to support and advance it, is very evil and mischievous, and God
   takes it as devised and designed against himself and will so reckon for
   it. (3.) The disappointment of them: "They devise what they are not
   able to perform," v. 11. Their malice is impotent, and they imagine a
   vain thing, Ps. ii. 1. (4.) The discovery of them (v. 8): "Thy hand
   shall find them out. Though ever so artfully disguised by the pretences
   and professions of friendship, though mingled with the faithful
   subjects of this kingdom and hardly to be distinguished from them,
   though flying from justice and absconding in their close places, yet
   thy hand shall find them out wherever they are." There is no escaping
   God's avenging eye, no going out of the reach of his hand; rocks and
   mountains will be no better shelter at last than fig-leaves were at
   first. (5.) The destruction of them; it will be an utter destruction
   (Luke xix. 27); they shall be swallowed up and devoured, v. 9. Hell,
   the portion of all Christ's enemies, is the complete misery both of
   body and soul. Their fruit and their seed shall be destroyed, v. 10.
   The enemies of God's kingdom, in every age, shall fall under the same
   doom, and the whole generation of them will at last be rooted out, and
   all opposing rule, principality, and power, shall be put down. The
   arrows of God's wrath shall confound them and put them to flight, being
   levelled at the face of them, v. 12. That will be the lot of daring
   enemies that face God. The fire of God's wrath will consume them (v.
   9); they shall not only be cast into a furnace of fire (Matt. xiii.
   42), but he shall make them themselves as a fiery oven or furnace; they
   shall be their own tormentors; the reflections and terrors of their own
   consciences will be their hell. Those that might have had Christ to
   rule and save them, but rejected him and fought against him, shall find
   that even the remembrance of that will be enough to make them, to
   eternity, a fiery oven to themselves: it is the worm that dies not.

   III. In this confidence they beg of God that he would still appear for
   his anointed (v. 13), that he would act for him in his own strength, by
   the immediate operations of his power as Lord of hosts and Father of
   spirits, making little use of means and instruments. And, 1. Hereby he
   would exalt himself and glorify his own name. "We have but little
   strength, and are not so active for thee as we should be, which is our
   shame; Lord, take the work into thy own hands, do it, without us, and
   it will be thy glory." 2. Hereupon they would exalt him: "So will we
   sing, and praise thy power, the more triumphantly." The less God has of
   our service when a deliverance is in the working the more he must have
   of our praises when it is wrought without us.
     __________________________________________________________________

P S A L M S

  PSALM XXII.

   The Spirit of Christ, which was in the prophets, testifies in this
   psalm, as clearly and fully as any where in all the Old Testament, "the
   sufferings of Christ and the glory that should follow" (1 Pet. i. 11);
   of him, no doubt, David here speaks, and not of himself, or any other
   man. Much of it is expressly applied to Christ in the New Testament,
   all of it may be applied to him, and some of it must be understood of
   him only. The providences of God concerning David were so very
   extraordinary that we may suppose there were some wise and good men who
   then could not but look upon him as a figure of him that was to come.
   But the composition of his psalms especially, in which he found himself
   wonderfully carried out by the spirit of prophecy far beyond his own
   thought and intention, was (we may suppose) an abundant satisfaction to
   himself that he was not only a father of the Messiah, but a figure of
   him. In this psalm he speaks, I. Of the humiliation of Christ (ver.
   1-21), where David, as a type of Christ, complains of the very
   calamitous condition he was in upon many accounts. 1. He complains, and
   mixes comforts with his complaints; he complains (ver. 1, 2), but
   comforts himself (ver. 3-5), complains again (ver. 6-8), but comforts
   himself again, ver. 9, 10. 2. He complains, and mixes prayers with his
   complaints; he complains of the power and rage of his enemies (ver. 12,
   13, 16, 18), of his own bodily weakness and decay (ver. 14, 15, 17);
   but prays that God would not be far from him (ver. 11, 19), that he
   would save and deliver him, ver. 19-21. II. Of the exaltation of
   Christ, that his undertaking should be for the glory of God (ver.
   22-25), for the salvation and joy of his people (ver. 26-29), and for
   the perpetuating of his own kingdom, ver. 30, 31. In singing this psalm
   we must keep our thoughts fixed upon Christ, and be so affected with
   his sufferings as to experience the fellowship of them, and so affected
   with his grace as to experience the power and influence of it.

Sorrowful Complaints.

   To the chief musician upon Aijeleth Shahar. A psalm of David.

   1 My God, my God, why hast thou forsaken me? why art thou so far from
   helping me, and from the words of my roaring?   2 O my God, I cry in
   the daytime, but thou hearest not; and in the night season, and am not
   silent.   3 But thou art holy, O thou that inhabitest the praises of
   Israel.   4 Our fathers trusted in thee: they trusted, and thou didst
   deliver them.   5 They cried unto thee, and were delivered: they
   trusted in thee, and were not confounded.   6 But I am a worm, and no
   man; a reproach of men, and despised of the people.   7 All they that
   see me laugh me to scorn: they shoot out the lip, they shake the head,
   saying,   8 He trusted on the Lord that he would deliver him: let him
   deliver him, seeing he delighted in him.   9 But thou art he that took
   me out of the womb: thou didst make me hope when I was upon my mother's
   breasts.   10 I was cast upon thee from the womb: thou art my God from
   my mother's belly.

   Some think they find Christ in the title of this psalm, upon Aijeleth
   Shahar--The hind of the morning. Christ is as the swift hind upon the
   mountains of spices (Cant. viii. 14), as the loving hind and the
   pleasant roe, to all believers (Prov. v. 19); he giveth goodly words
   like Naphtali, who is compared to a hind let loose, Gen. xlix. 21. He
   is the hind of the morning, marked out by the counsels of God from
   eternity, to be run down by those dogs that compassed him, v. 16. But
   others think it denotes only the tune to which the psalm was set. In
   these verses we have,

   I. A sad complaint of God's withdrawings, v. 1, 2.

   1. This may be applied to David, or any other child of God, in the want
   of the tokens of his favour, pressed with the burden of his
   displeasure, roaring under it, as one overwhelmed with grief and
   terror, crying earnestly for relief, and, in this case, apprehending
   himself forsaken of God, unhelped, unheard, yet calling him, again and
   again, "My God," and continuing to cry day and night to him and
   earnestly desiring his gracious returns. Note, (1.) Spiritual
   desertions are the saints' sorest afflictions; when their evidences are
   clouded, divine consolations suspended, their communion with God
   interrupted, and the terrors of God set in array against them, how sad
   are their spirits, and how sapless all their comforts! (2.) Even their
   complaint of these burdens is a good sign of spiritual life and
   spiritual senses exercised. To cry out, "My God, why am I sick? Why am
   I poor?" would give cause to suspect discontent and worldliness. But,
   Why has though forsaken me? is the language of a heart binding up its
   happiness in God's favour. (3.) When we are lamenting God's
   withdrawings, yet still we must call him our God, and continue to call
   upon him as ours. When we want the faith of assurance we must live by a
   faith of adherence. "However it be, yet God is good, and he is mine;
   though he slay me, yet I trust in him; though he do not answer me
   immediately, I will continue praying and waiting; though he be silent,
   I will not be silent."

   2. But it must be applied to Christ: for, in the first words of this
   complaint, he poured out his soul before God when he was upon the cross
   (Matt. xxvii. 46); probably he proceeded to the following words, and,
   some think, repeated the whole psalm, if not aloud (because they
   cavilled at the first words), yet to himself. Note, (1.) Christ, in his
   sufferings, cried earnestly to his Father for his favour and presence
   with him. He cried in the day-time, upon the cross, and in the
   night-season, when he was in agony in the garden. He offered up strong
   crying and tears to him that was able to save him, and with some fear
   too, Heb. v. 7. (2.) Yet God forsook him, was far from helping him, and
   did not hear him, and it was this that he complained of more than all
   his sufferings. God delivered him into the hands of his enemies; it was
   by his determinate counsel that he was crucified and slain, and he did
   not give in sensible comforts. But, Christ having made himself sin for
   us, in conformity thereunto the Father laid him under the present
   impressions of his wrath and displeasure against sin. It pleased the
   Lord to bruise him and put him to grief, Isa. liii. 10. But even then
   he kept fast hold of his relation to his Father as his God, by whom he
   was now employed, whom he was now serving, and with whom he should
   shortly be glorified.

   II. Encouragement taken, in reference hereunto, v. 3-5. Though God did
   not hear him, did not help him, yet, 1. He will think well of God: "But
   thou art holy, not unjust, untrue, nor unkind, in any of thy
   dispensations. Though thou dost not immediately come in to the relief
   of thy afflicted people, yet though lovest them, art true to thy
   covenant with them, and dost not countenance the iniquity of their
   persecutors, Hab. i. 13. And, as thou art infinitely pure and upright
   thyself, so thou delightest in the services of thy upright people: Thou
   inhabitest the praises of Israel; thou art pleased to manifest thy
   glory, and grace, and special presence with thy people, in the
   sanctuary, where they attend thee with their praises. There thou art
   always ready to receive their homage, and of the tabernacle of meeting
   thou hast said, This is my rest for ever." This bespeaks God's
   wonderful condescension to his faithful worshippers--(that, though he
   is attended with the praises of angels, yet he is pleased to inhabit
   the praises of Israel), and it may comfort us in all our
   complaints--that, though God seem, for a while, to turn a deaf ear to
   them, yet he is so well pleased with his people's praises that he will,
   in due time, give them cause to change their note: Hope in God, for I
   shall yet praise him. Our Lord Jesus, in his sufferings, had an eye to
   the holiness of God, to preserve and advance the honour of that, and of
   his grace in inhabiting the praises of Israel notwithstanding the
   iniquities of their holy things. 2. He will take comfort from the
   experiences which the saints in former ages had of the benefit of faith
   and prayer (v. 4, 5): "Our fathers trusted in thee, cried unto thee,
   and thou didst deliver them; therefore thou wilt, in due time, deliver
   me, for never any that hoped in thee were made ashamed of their hope,
   never any that sought thee sought thee in vain. And thou art still the
   same in thyself and the same to thy people that ever thou wast. They
   were our fathers, and thy people are beloved for the fathers' sake,"
   Rom. xi. 28. The entail of the covenant is designed for the support of
   the seed of the faithful. He that was our fathers' God must be ours,
   and will therefore be ours. Our Lord Jesus, in his sufferings,
   supported himself with this--that all the fathers who were types of him
   in his sufferings, Noah, Joseph, David, Jonah, and others, were in due
   time delivered and were types of his exaltation too; therefore he knew
   that he also should not be confounded, Isa. l. 7.

   III. The complaint renewed of another grievance, and that is the
   contempt and reproach of men. This complaint is by no means so bitter
   as that before of God's withdrawings; but, as that touches a gracious
   soul, so this a generous soul, in a very tender part, v. 6-8. Our
   fathers were honoured, the patriarchs in their day, first or last,
   appeared great in the eye of the world, Abraham, Moses, David; but
   Christ is a worm, and no man. It was great condescension that he became
   man, a step downwards, which is, and will be, the wonder of angels;
   yet, as if it were too much, too great, to be a man, he becomes a worm,
   and no man. He was Adam--a mean man, and Enosh--a man of sorrows, but
   lo Ish--not a considerable man: for he took upon him the form of a
   servant, and his visage was marred more than any man's, Isa. lii. 14.
   Man, at the best, is a worm; but he became a worm, and no man. If he
   had not made himself a worm, he could not have been trampled upon as he
   was. The word signifies such a worm as was used in dyeing scarlet or
   purple, whence some make it an allusion to his bloody sufferings. See
   what abuses were put upon him. 1. He was reproached as a bad man, as a
   blasphemer, a sabbath-breaker, a wine-bibber, a false prophet, an enemy
   to Cæsar, a confederate with the prince of the devils. 2. He was
   despised of the people as a mean contemptible man, not worth taking
   notice of, his country in no repute, his relations poor mechanics, his
   followers none of the rulers, or the Pharisees, but the mob. 3. He was
   ridiculed as a foolish man, and one that not only deceived others, but
   himself too. Those that saw him hanging on the cross laughed him to
   scorn. So far were they from pitying him, or concerning themselves for
   him, that they added to his afflictions, with all the gestures and
   expressions of insolence upbraiding him with his fall. They make mouths
   at him, make merry over him, and make a jest of his sufferings: They
   shoot out the lip, they shake their head, saying, This was he that said
   he trusted God would deliver him; now let him deliver him. David was
   sometimes taunted for his confidence in God; but in the sufferings of
   Christ this was literally and exactly fulfilled. Those very gestures
   were used by those that reviled him (Matt. xxvii. 39); they wagged
   their heads, nay, and so far did their malice make them forget
   themselves that they used the very words (v. 43), He trusted in God;
   let him deliver him. Our Lord Jesus, having undertaken to satisfy for
   the dishonour we had done to God by our sins, did it by submitting to
   the lowest possible instance of ignominy and disgrace.

   IV. Encouragement taken as to this also (v. 9, 10): Men despise me, but
   thou art he that took me out of the womb. David and other good men have
   often, for direction to us, encouraged themselves with this, that God
   was not only the God of their fathers, as before (v. 4), but the God of
   their infancy, who began by times to take care of them, as soon as they
   had a being, and therefore, they hope, will never cast them off. He
   that did so well for us in that helpless useless state will not leave
   us when he has reared us and nursed us up into some capacity of serving
   him. See the early instances of God's providential care for us, 1. In
   the birth: He took us also out of the womb, else we had died there, or
   been stifled in the birth. Every man's particular time begins with this
   pregnant proof of God's providence, as time, in general, began with the
   creation, that pregnant proof of his being. 2. At the breast: "Then
   didst thou make me hope;" that is, "thou didst that for me, in
   providing sustenance for me and protecting me from the dangers to which
   I was exposed, which encourages me to hope in thee all my days." The
   blessings of the breasts, as they crown the blessings of the womb, so
   they are earnests of the blessings of our whole lives; surely he that
   fed us then will never starve us, Job iii. 12. 3. In our early
   dedication to him: I was cast upon thee from the womb, which perhaps
   refers to his circumcision on the eighth day; he was then by his
   parents committed and given up to God as his God in covenant; for
   circumcision was a seal of the covenant; and this encouraged him to
   trust in God. Those have reason to think themselves safe who were so
   soon, so solemnly, gathered under the wings of the divine majesty. 4.
   In the experience we have had of God's goodness to us all along ever
   since, drawn out in a constant uninterrupted series of preservations
   and supplies: Thou art my God, providing me and watching over me for
   good, from my mother's belly, that is, from my coming into the world
   unto this day. And if, as soon as we became capable of exercising
   reason, we put our confidence in God and committed ourselves and our
   way to him, we need not doubt but he will always remember the kindness
   of our youth and the love of our espousals, Jer. ii. 2. This is
   applicable to our Lord Jesus, over whose incarnation and birth the
   divine Providence watched with a peculiar care, when he was born in a
   stable, laid in a manger, and immediately exposed to the malice of
   Herod, and forced to flee into Egypt. When he was a child God loved him
   and called him thence (Hos. xi. 1), and the remembrance of this
   comforted him in his sufferings. Men reproached him, and discouraged
   his confidence in God; but God had honoured him and encouraged his
   confidence in him.

The Sufferings of the Messiah; The Messiah Supported in His Sufferings.

   11 Be not far from me; for trouble is near; for there is none to help.
     12 Many bulls have compassed me: strong bulls of Bashan have beset me
   round.   13 They gaped upon me with their mouths, as a ravening and a
   roaring lion.   14 I am poured out like water, and all my bones are out
   of joint: my heart is like wax; it is melted in the midst of my bowels.
     15 My strength is dried up like a potsherd; and my tongue cleaveth to
   my jaws; and thou hast brought me into the dust of death.   16 For dogs
   have compassed me: the assembly of the wicked have inclosed me: they
   pierced my hands and my feet.   17 I may tell all my bones: they look
   and stare upon me.   18 They part my garments among them, and cast lots
   upon my vesture.   19 But be not thou far from me, O Lord: O my
   strength, haste thee to help me.   20 Deliver my soul from the sword;
   my darling from the power of the dog.   21 Save me from the lion's
   mouth: for thou hast heard me from the horns of the unicorns.

   In these verses we have Christ suffering and Christ praying, by which
   we are directed to look for crosses and to look up to God under them.

   I. Here is Christ suffering. David indeed was often in trouble, and
   beset with enemies; but many of the particulars here specified are such
   as were never true of David, and therefore must be appropriated to
   Christ in the depth of his humiliation.

   1. He is here deserted by his friends: Trouble and distress are near,
   and there is none to help, none to uphold, v. 11. He trod the
   wine-press alone; for all his disciples forsook him and fled. It is
   God's honour to help when all other helps and succours fail.

   2. He is here insulted and surrounded by his enemies, such as were of a
   higher rank, who for their strength and fury, are compared to bulls,
   strong bulls of Bashan (v. 12), fat and fed to the full, haughty and
   sour; such were the chief priests and elders that persecuted Christ;
   and others of a lower rank, who are compared to dogs (v. 16), filthy
   and greedy, and unwearied in running him down. There was an assembly of
   the wicked plotting against him (v. 16); for the chief priests sat in
   council, to consult of ways and means to take Christ. These enemies
   were numerous and unanimous: "Many, and those of different and clashing
   interests among themselves, as Herod and Pilate, have agreed to compass
   me. They have carried their plot far, and seem to have gained their
   point, for they have beset me round, v. 12. They have enclosed me, v.
   16. They are formidable and threatening (v. 13): They gaped upon me
   with their mouths, to show me that they would swallow me up; and this
   with as much strength and fierceness as a roaring ravening lion leaps
   upon his prey."

   3. He is here crucified. The very manner of his death is described,
   though never in use among the Jews: They pierced my hands and my feet
   (v. 16), which were nailed to the accursed tree, and the whole body
   left so to hang, the effect of which must needs be the most exquisite
   pain and torture. There is no one passage in all the Old Testament
   which the Jews have so industriously corrupted as this, because it is
   such an eminent prediction of the death of Christ and was so exactly
   fulfilled.

   4. He is here dying (v. 14, 15), dying in pain and anguish, because he
   was to satisfy for sin, which brought in pain, and for which we must
   otherwise have lain in everlasting anguish. Here is, (1.) The
   dissolution of the whole frame of his body: I am poured out like water,
   weak as water, and yielding to the power of death, emptying himself of
   all the supports of his human nature. (2.) The dislocation of his
   bones. Care was taken that not one of them should be broken (John xix.
   36), but they were all out of joint by the violent stretching of his
   body upon the cross as upon a rack. Or it may denote the fear that
   seized him in his agony in the garden, when he began to be sore amazed,
   the effect of which perhaps was (as sometimes it has been of great
   fear, Dan. v. 6), that the joints of his loins were loosed and his
   knees smote one against another. His bones were put out of joint that
   he might put the whole creation into joint again, which sin had put out
   of joint, and might make our broken bones to rejoice. (3.) The
   colliquation of his spirits: My heart is like wax, melted to receive
   the impressions of God's wrath against the sins he undertook to satisfy
   for, melting away like the vitals of a dying man; and, as this
   satisfied for the hardness of our hearts, so the consideration of it
   should help to soften them. When Job speaks of his inward trouble he
   says, The Almighty makes my heart soft, Job xxiii. 16, and see Ps.
   lviii. 2. (4.) The failing of his natural force: My strength is dried
   up; so that he became parched and brittle like a potsherd, the radical
   moisture being wasted by the fire of divine wrath preying upon his
   spirits. Who then can stand before God's anger? Or who knows the power
   of it? If this was done in the green tree, what shall be done in the
   dry? (5.) The clamminess of his mouth, a usual symptom of approaching
   death: My tongue cleaveth to my jaws; this was fulfilled both in his
   thirst upon the cross (John xix. 28) and in his silence under his
   sufferings; for, as a sheep before the shearers is dumb, so he opened
   not his mouth, nor objected against any thing done to him. (6.) His
   giving up the ghost: "Thou hast brought me to the dust of death; I am
   just ready to drop into the grave;" for nothing less would satisfy
   divine justice. The life of the sinner was forfeited, and therefore the
   life of the sacrifice must be the ransom for it. The sentence of death
   passed upon Adam was thus expressed: Unto dust thou shalt return. And
   therefore Christ, having an eye to that sentence in his obedience to
   death, here uses a similar expression: Thou hast brought me to the dust
   of death.

   5. He was stripped. The shame of nakedness was the immediate
   consequence of sin; and therefore our Lord Jesus was stripped of his
   clothes, when he was crucified, that he might clothe us with the robe
   of his righteousness, and that the shame of our nakedness might not
   appear. Now here we are told, (1.) How his body looked when it was thus
   stripped: I may tell all my bones, v. 17. His blessed body was lean and
   emaciated with labour, grief, and fasting, during the whole course of
   his ministry, which made him look as if he was nearly 50 years old when
   he was yet but 33, as we find, John viii. 57. His wrinkles now
   witnessed for him that he was far from being what was called, a
   gluttonous man and a wine-bibber. Or his bones might be numbered,
   because his body was distended upon the cross, which made it easy to
   count his ribs. They look and stare upon me, that is, my bones do,
   being distorted, and having no flesh to cover them, as Job says (ch.
   xvi. 8), My leanness, rising up in me, beareth witness to my face. Or
   "the standers by, the passers by, are amazed to see my bones start out
   thus; and, instead of pitying me, are pleased even with such a rueful
   spectacle." (2.) What they did with his clothes, which they took from
   him (v. 18): They parted my garments among them, to every soldier a
   part, and upon my vesture, the seamless coat, do they cast lots. This
   very circumstance was exactly fulfilled, John xix. 23, 24. And though
   it was no great instance of Christ's suffering, yet it is a great
   instance of the fulfilling of the scripture in him. Thus it was
   written, and therefore thus it behoved Christ to suffer. Let this
   therefore confirm our faith in him as the true Messiah, and inflame our
   love to him as the best of friends, who loved us and suffered all this
   for us.

   II. Here is Christ praying, and with that supporting himself under the
   burden of his sufferings. Christ, in his agony, prayed earnestly,
   prayed that the cup might pass from him. When the prince of this world
   with his terrors set upon him, gaped upon him as a roaring lion, he
   fell upon the ground and prayed. And of that David's praying here was a
   type. He calls God his strength, v. 19. When we cannot rejoice in God
   as our song, yet let us stay ourselves upon him as out strength, and
   take the comfort of spiritual supports when we cannot come at spiritual
   delights. He prays, 1. That God would be with him, and not set himself
   at a distance from him: Be not thou far from me (v. 11), and again, v.
   19. "Whoever stands aloof from my sore, Lord, do not thou." The
   nearness of trouble should quicken us to draw near to God and then we
   may hope that he will draw near to us. 2. That he would help him and
   make haste to help him, help him to bear up under his troubles, that he
   might not fail nor be discouraged, that he might neither shrink from
   his undertaking nor sink under it. And the Father heard him in that he
   feared (Heb. v. 7) and enabled him to go through with his work. 3. That
   he would deliver him and save him, v. 20, 21. (1.) Observe what the
   jewel is which he is in care for, "The safety of my soul, my darling;
   let that be redeemed from the power of the grave, Ps. xlix. 15. Father,
   into thy hands I commit that, to be conveyed safely to paradise." The
   psalmist here calls his soul his darling, his only one (so the word
   is): "My soul is my only one. I have but one soul to take care of, and
   therefore the greater is my shame if I neglect it and the greater will
   the loss be if I let it perish. Being my only one, it ought to be my
   darling, for the eternal welfare of which I ought to be deeply
   concerned. I do not use my soul as my darling, unless I take care to
   preserve it from every thing that would hurt it and to provide all
   necessaries for it, and be entirely tender of its welfare." (2.)
   Observe what the danger is from which he prays to be delivered, from
   the sword, the flaming sword of divine wrath, which turns every way.
   This he dreaded more than any thing, Gen. iii. 24. God's anger was the
   wormwood and the gall in the bitter cup that was put into his hands. "O
   deliver my soul from that. Lord, though I lose my life, let me not lose
   thy love. Save me from the power of the dog, and from the lion's
   mouth." This seems to be meant of Satan, that old enemy who bruised the
   heel of the seed of the woman, the prince of this world, with whom he
   was to engage in close combat and whom he saw coming, John xiv. 30.
   "Lord, save me from being overpowered by his terrors." He pleads, "Thou
   hast formerly heard me from the horns of the unicorn," that is, "saved
   me from him in answer to my prayer." This may refer to the victory
   Christ had obtained over Satan and his temptations (Matt. iv.), when
   the devil left him for a season (Luke iv. 13), but now returned in
   another manner to attack him with his terrors. "Lord, thou gavest me
   the victory then, give it me now, that I may spoil principalities and
   powers, and cast out the prince of this world." Has God delivered us
   from the horns of the unicorn, that we be not tossed? Let that
   encourage us to hope that we shall be delivered from the lion's mouth,
   that we be not torn. He that has delivered doth and will deliver. This
   prayer of Christ, no doubt, was answered, for the Father heard him
   always. And, though he did not deliver him from death, yet he suffered
   him not to see corruption, but, the third day, raised him out of the
   dust of death, which was a greater instance of God's favour to him than
   if he had helped him down from the cross; for that would have hindered
   his undertaking, whereas his resurrection crowned it.

   In singing this we should meditate on the sufferings and resurrection
   of Christ till we experience in our own souls the power of his
   resurrection and the fellowship of his sufferings.

The Messiah's Triumphs; Extension and Perpetuity of the Church.

   22 I will declare thy name unto my brethren: in the midst of the
   congregation will I praise thee.   23 Ye that fear the Lord, praise
   him; all ye the seed of Jacob, glorify him; and fear him, all ye the
   seed of Israel.   24 For he hath not despised nor abhorred the
   affliction of the afflicted; neither hath he hid his face from him; but
   when he cried unto him, he heard.   25 My praise shall be of thee in
   the great congregation: I will pay my vows before them that fear him.
   26 The meek shall eat and be satisfied: they shall praise the Lord that
   seek him: your heart shall live for ever.   27 All the ends of the
   world shall remember and turn unto the Lord: and all the kindreds of
   the nations shall worship before thee.   28 For the kingdom is the
   Lord's: and he is the governor among the nations.   29 All they that be
   fat upon earth shall eat and worship: all they that go down to the dust
   shall bow before him: and none can keep alive his own soul.   30 A seed
   shall serve him; it shall be accounted to the Lord for a generation.
   31 They shall come, and shall declare his righteousness unto a people
   that shall be born, that he hath done this.

   The same that began the psalm complaining, who was no other than Christ
   in his humiliation, ends it here triumphing, and it can be no other
   than Christ in his exaltation. And, as the first words of the complaint
   were used by Christ himself upon the cross, so the first words of the
   triumph are expressly applied to him (Heb. ii. 12) and are made his own
   words: I will declare thy name unto my brethren, in the midst of the
   church will I sing praise unto thee. The certain prospect which Christ
   had of the joy set before him not only gave him a satisfactory answer
   to his prayers, but turned his complaints into praises; he saw of the
   travail of his soul, and was well satisfied, witness that triumphant
   word wherewith he breathed his last: It is finished.

   Five things are here spoken of, the view of which were the satisfaction
   and triumph of Christ in his sufferings:--

   I. That he should have a church in the world, and that those that were
   given him from eternity should, in the fulness of time, be gathered in
   to him. This is implied here; that he should see his seed, Isa. liii.
   10. It pleased him to think, 1. That by the declaring of God's name, by
   the preaching of the everlasting gospel in its plainness and purity,
   many should be effectually called to him and to God by him. And for
   this end ministers should be employed to publish this doctrine to the
   world, and they should be much his messengers and his voice that their
   doing it should be accounted his doing it; their word is his, and by
   them he declares God's name. 2. That those who are thus called in
   should be brought into a very near and dear relation to him as his
   brethren; for he is not only not ashamed, but greatly well pleased, to
   call them so; not the believing Jews only, his countrymen, but those of
   the Gentiles also who became fellow-heirs and of the same body, Heb.
   ii. 11. Christ is our elder brother, who takes care of us, and makes
   provision for us, and expects that our desire should be towards him and
   that we should be willing he should rule over us. 3. That these is
   brethren should be incorporated into a congregation, a great
   congregation; such is the universal church, the whole family that is
   named from him, unto which all the children of God that were scattered
   abroad are collected, and in which they are united (John xi. 52, Eph.
   i. 10), and that they should also be incorporated into smaller
   societies, members of that great body, many religious assemblies for
   divine worship, on which the face of Christianity should appear and in
   which the interests of it should be supported and advanced. 4. That
   these should be accounted the seed of Jacob and Israel (v. 23), that on
   them, though Gentiles, the blessing of Abraham might come (Gal. iii.
   14), and to them might pertain the adoption, the glory, the covenant,
   and the service of God, as much as ever they did to Israel according to
   the flesh, Rom. ix. 4, Heb. viii. 10. The gospel church is called the
   Israel of God, Gal. vi. 16.

   II. That God should be greatly honoured and glorified in him by that
   church. His Father's glory was that which he had in his eye throughout
   his whole undertaking (John xvii. 4), particularly in his sufferings,
   which he entered upon with this solemn request, Father, glorify thy
   name, John xii. 27, 28. He foresees with pleasure, 1. That God would be
   glorified by the church that should be gathered to him, and that for
   this end they should be called and gathered in that they might be unto
   God for a name and a praise. Christ by his ministers will declare God's
   name to his brethren, as God's mouth to them, and then by them, as the
   mouth of the congregation to God, will God's name be praised. All that
   fear the Lord will praise him (v. 23), even every Israelite indeed. See
   Ps. cxviii. 2-4; cxxxv. 19, 20. The business of Christians,
   particularly in their solemn religious assemblies, is to praise and
   glorify God with a holy awe and reverence of his majesty, and therefore
   those that are here called upon to praise God are called upon to fear
   him. 2. That God would be glorified in the Redeemer and in his
   undertaking. Therefore Christ is said to praise God in the church, not
   only because he is the Master of the assemblies in which God is
   praised, and the Mediator of all the praises that are offered up to
   God, but because he is the matter of the church's praise. See Eph. iii.
   21. All our praises must centre in the work of redemption and a great
   deal of reason we have to be thankful, (1.) That Jesus Christ was owned
   by his Father in his undertaking, notwithstanding the apprehension he
   was sometimes under that his Father had forsaken him. (v. 24): For he
   hath not despised nor abhorred the affliction of the afflicted one
   (that is, of the suffering Redeemer), but has graciously accepted it as
   a full satisfaction for sin, and a valuable consideration on which to
   ground the grant of eternal life to all believers. Though it was
   offered for us poor sinners, he did not despise nor abhor him that
   offered it for our sakes; nor did he turn his face from him that
   offered it, as Saul was angry with his own son because he interceded
   for David, whom he looked upon as his enemy. But when he cried unto
   him, when his blood cried for peace and pardon for us, he heard him.
   This, as it is the matter of our rejoicing, ought to be the matter of
   our thanksgiving. Those who have thought their prayers slighted and
   unheard, if they continue to pray and wait, will find they have not
   sought in vain. (2.) That he himself will go on with his undertaking
   and complete it. Christ says, I will pay my vows, v. 25. Having engaged
   to bring many sons to glory, he will perform his engagement to the
   utmost, and will lose none.

   III. That all humble gracious souls should have a full satisfaction and
   happiness in him, v. 26. It comforted the Lord Jesus in his sufferings
   that in and through him all true believers should have everlasting
   consolation. 1. The poor in spirit shall be rich in blessings,
   spiritual blessings; the hungry shall be filled with good things.
   Christ's sacrifice being accepted, the saints shall feast upon the
   sacrifice, as, under the law, upon the peace-offerings, and so partake
   of the altar: The meek shall eat and be satisfied, eat of the bread of
   life, feed with an appetite upon the doctrine of Christ's mediation,
   which is meat and drink to the soul that knows its own nature and case.
   Those that hunger and thirst after righteousness in Christ shall have
   all they can desire to satisfy them and make them easy, and shall not
   labour, as they have done, for that which satisfies not. 2. Those that
   are much in praying shall be much in thanksgiving: Those shall praise
   the Lord that seek him, because through Christ they are sure of finding
   him, in the hopes of which they have reason to praise him even while
   they are seeking him, and the more earnest they are in seeking him the
   more will their hearts be enlarged in his praises when they have found
   him. 3. The souls that are devoted to him shall be for ever happy with
   him: "Your heart shall live for ever. Yours that are meek, that are
   satisfied in Christ, that continue to seek God; what ever becomes of
   your bodies, your hearts shall live for ever; the graces and comforts
   you have shall be perfected in everlasting life. Christ has said,
   Because I live, you shall live also, (John xiv. 19); and therefore that
   life shall be as sure and as long as his."

   IV. That the church of Christ, and with it the kingdom of God among
   men, should extend itself to all the corners of the earth and should
   take in all sorts of people.

   1. That it should reach far (v. 27, 28), that, whereas the Jews had
   long been the only professing people of God, now all the ends of the
   world should come into the church, and, the partition-wall being taken
   down, the Gentiles should be taken in. It is here prophesied, (1.) That
   they should be converted: They shall remember, and turn to the Lord.
   Note, Serious reflection is the first step, and a good step it is
   towards true conversion. We must consider and turn. The prodigal came
   first to himself, and then to his father. (2.) That then they should be
   admitted into communion with God and with the assemblies that serve
   him; They shall worship before thee, for in every place incense shall
   be offered to God, Mal. i. 11; Isa. lxvi. 23. Those that turn to God
   will make conscience of worshipping before him. And good reason there
   is why all the kindreds of nations should do homage to God, for (v. 28)
   the kingdom is the Lord's; his, and his only, is the universal
   monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his
   providence rules among the nations, and upon that account we are bound
   to worship him; so that the design of the Christian religion is to
   revive natural religion and its principles and laws. Christ died to
   bring us to God, the God that made us, from whom we had revolted, and
   to reduce us to our native allegiance. [2.] The kingdom of grace is the
   Lord Christ's, and he, as Mediator, is appointed governor among the
   nations, head over all things to his church. Let every tongue therefore
   confess that he is Lord.

   2. That it should include many of different ranks, v. 29. High and low,
   rich and poor, bond and free, meet in Christ. (1.) Christ shall have
   the homage of many of the great ones. Those that are fat upon the
   earth, that live in pomp and power, shall eat and worship; even those
   that fare deliciously, when they have eaten and are full, shall bless
   the Lord their God for their plenty and prosperity. (2.) The poor also
   shall receive his gospel: Those that go down to the dust, that sit in
   the dust (Ps. cxiii. 7), that can scarcely keep life and soul together,
   shall bow before him, before the Lord Jesus, who reckons it his honour
   to be the poor man's King (Ps. lxxii. 12) and whose protection does, in
   a special manner, draw their allegiance. Or this may be understood in
   general of dying men, whether poor or rich. See then what is our
   condition--we are going down to the dust to which we are sentenced and
   where shortly we must make our bed. Nor can we keep alive our own
   souls; we cannot secure our own natural life long, nor can we be the
   authors of our own spiritual and eternal life. It is therefore our
   great interest, as well as duty, to bow before the Lord Jesus, to give
   up ourselves to him to be his subjects and worshippers; for this is the
   only way, and it is a sure way, to secure our happiness when we go down
   to the dust. Seeing we cannot keep alive our own souls, it is our
   wisdom, by an obedient faith, to commit our souls to Jesus Christ, who
   is able to save them and keep them alive for ever.

   V. That the church of Christ, and with it the kingdom of God among men,
   should continue to the end, through all the ages of time. Mankind is
   kept up in a succession of generations; so that there is always a
   generation passing away and a generation coming up. Now, as Christ
   shall have honour from that which is passing away and leaving the world
   (v. 29, those that go down to the dust shall bow before him, and it is
   good to die bowing before Christ; blessed are the dead who thus die in
   the Lord), so he shall have honour from that which is rising up, and
   setting out, in the world, v. 30. Observe, 1. Their application to
   Christ: A seed shall serve him, shall keep up the solemn worship of him
   and profess and practice obedience to him as their Master and Lord.
   Note, God will have a church in the world to the end of time; and, in
   order to that, there shall be a succession of professing Christians and
   gospel ministers from generation to generation. A seed shall serve him;
   there shall be a remnant, more or less, to whom shall pertain the
   service of God and to whom God will give grace to serve him,--perhaps
   not the seed of the same persons, for grace does not run in a blood (he
   does not say their seed, but a seed),--perhaps but few, yet enough to
   preserve the entail. 2. Christ's acknowledgment of them: They shall be
   accounted to him for a generation; he will be the same to them that he
   was to those who went before them; his kindness to his friends shall
   not die with them, but shall be drawn out to their heirs and
   successors, and instead of the fathers shall be the children, whom all
   shall acknowledge to be a seed that the Lord hath blessed, Isa. lxi. 9;
   lxv. 23. The generation of the righteous God will graciously own as his
   treasure, his children. 3. Their agency for him (v. 31): they shall
   come, shall rise up in their day, not only to keep up the virtue of the
   generation that is past, and to do the work of their own generation,
   but to serve the honour of Christ and the welfare of souls in the
   generations to come; they shall transmit to them the gospel of Christ
   (that sacred deposit) pure and entire, even to a people that shall be
   born hereafter; to them they shall declare two things:--(1.) That there
   is an everlasting righteousness, which Jesus Christ has brought in.
   This righteousness of his, and not any of our own, they shall declare
   to be the foundation of all our hopes and the fountain of all our joys.
   See Rom. i. 16, 17. (2.) That the work of our redemption by Christ is
   the Lord's own doing (Ps. cxviii. 23) and no contrivance of ours. We
   must declare to our children that God has done this; it is his wisdom
   in a mystery; it is his arm revealed.

   In singing this we must triumph in the name of Christ as above every
   name, must give him honour ourselves, rejoice in the honours others do
   him, and in the assurance we have that there shall be a people praising
   him on earth when we are praising him in heaven.
     __________________________________________________________________

P S A L M S

  PSALM XXIII.

   Many of David's psalms are full of complaints, but this is full of
   comforts, and the expressions of delight in God's great goodness and
   dependence upon him. It is a psalm which has been sung by good
   Christians, and will be while the world stands, with a great deal of
   pleasure and satisfaction. I. The psalmist here claims relation to God,
   as his shepherd, ver. 1. II. He recounts his experience of the kind
   things God had done for him as his shepherd, ver. 2, 3, 5. III. Hence
   he infers that he should want no good (ver. 1), that he needed to fear
   no evil (ver. 4), that God would never leave nor forsake him in a way
   of mercy; and therefore he resolves never to leave nor forsake God in a
   way of duty, ver. 6. In this he had certainly an eye, not only to the
   blessings of God's providence, which made his outward condition
   prosperous, but to the communications of God's grace, received by a
   lively faith, and returned in a warm devotion, which filled his soul
   with joy unspeakable. And, as in the foregoing psalm he represented
   Christ dying for his sheep, so here he represents Christians receiving
   the benefit of all the care and tenderness of that great and good
   shepherd.

The Divine Shepherd.

   A psalm of David.

   1 The Lord is my shepherd; I shall not want.   2 He maketh me to lie
   down in green pastures: he leadeth me beside the still waters.   3 He
   restoreth my soul: he leadeth me in the paths of righteousness for his
   name's sake.   4 Yea, though I walk through the valley of the shadow of
   death, I will fear no evil: for thou art with me; thy rod and thy staff
   they comfort me.   5 Thou preparest a table before me in the presence
   of mine enemies: thou anointest my head with oil; my cup runneth over.
     6 Surely goodness and mercy shall follow me all the days of my life:
   and I will dwell in the house of the Lord for ever.

   From three very comfortable premises David, in this psalm, draws three
   very comfortable conclusions, and teaches us to do so too. We are saved
   by hope, and that hope will not make us ashamed, because it is well
   grounded. It is the duty of Christians to encourage themselves in the
   Lord their God; and we are here directed to take that encouragement
   both from the relation wherein he stands to us and from the experience
   we have had of his goodness according to that relation.

   I. From God's being his shepherd he infers that he shall not want
   anything that is good for him, v. 1. See here, 1. The great care that
   God takes of believers. He is their shepherd, and they may call him so.
   Time was when David was himself a shepherd; he was taken from following
   the ewes great with young (Ps. lxxviii. 70, 71), and so he knew by
   experience the cares and tender affections of a good shepherd towards
   his flock. He remembered what need they had of a shepherd, and what a
   kindness it was to them to have one that was skilful and faithful; he
   once ventured his life to rescue a lamb. By this therefore he
   illustrates God's care of his people; and to this our Saviour seems to
   refer when he says, I am the shepherd of the sheep; the good shepherd,
   John x. 11. He that is the shepherd of Israel, of the whole church in
   general (Ps. lxxx. 1), is the shepherd of every particular believer;
   the meanest is not below his cognizance, Isa. xl. 11. He takes them
   into his fold, and then takes care of them, protects them, and provides
   for them, with more care and constancy than a shepherd can, that makes
   it his business to keep the flock. If God be as a shepherd to us, we
   must be as sheep, inoffensive, meek, and quiet, silent before the
   shearers, nay, and before the butcher too, useful and sociable; we must
   know the shepherd's voice, and follow him. 2. The great confidence
   which believers have in God: "If the Lord is my shepherd, my feeder, I
   may conclude I shall not want any thing that is really necessary and
   good for me." If David penned this psalm before his coming to the
   crown, though destined to it, he had as much reason to fear wanting as
   any man. Once he sent his men a begging for him to Nabal, and another
   time went himself a begging to Ahimelech; and yet, when he considers
   that God is his shepherd, he can boldly say, I shall not want. Let not
   those fear starving that are at God's finding and have him for their
   feeder. More is implied than is expressed, not only, I shall not want,
   but, "I shall be supplied with whatever I need; and, if I have not
   every thing I desire, I may conclude it is either not fit for me or not
   good for me or I shall have it in due time."

   II. From his performing the office of a good shepherd to him he infers
   that he needs not fear any evil in the greatest dangers and
   difficulties he could be in, v. 2-4. He experiences the benefit of
   God's presence with him and care of him now, and therefore expects the
   benefit of them when he most needs it. See here,

   1. The comforts of a living saint. God is his shepherd and his God--a
   God all-sufficient to all intents and purposes. David found him so, and
   so have we. See the happiness of the saints as the sheep of God's
   pasture. (1.) They are well placed, well laid: He maketh me to lie down
   in green pastures. We have the supports and comforts of this life from
   God's good hand, our daily bread from him as our Father. The greatest
   abundance is but a dry pasture to a wicked man, who relishes that only
   in it which pleases the senses; but to a godly man, who tastes the
   goodness of God in all his enjoyments, and by faith relishes that,
   though he has but little of the world, it is a green pasture, Ps.
   xxxvii. 16; Prov. xv. 16, 17. God's ordinances are the green pastures
   in which food is provided for all believers; the word of life is the
   nourishment of the new man. It is milk for babes, pasture for sheep,
   never barren, never eaten bare, never parched, but always a green
   pasture for faith to feed in. God makes his saints to lie down; he
   gives them quiet and contentment in their own minds, what ever their
   lot is; their souls dwell at ease in him, and that makes every pasture
   green. Are we blessed with the green pastures of the ordinances? Let us
   not think it enough to pass through them, but let us lie down in them,
   abide in them; this is my rest for ever. It is by a constancy of the
   means of grace that the soul is fed. (2.) They are well guided, well
   led. The shepherd of Israel guides Joseph like a flock; and every
   believer is under the same guidance: He leadeth me beside the still
   waters. Those that feed on God's goodness must follow his direction; he
   leads them by his providence, by his word, by his Spirit, disposes of
   their affairs for the best, according to his counsel, disposes their
   affections and actions according to his command, directs their eye,
   their way, and their heart, into his love. The still waters by which he
   leads them yield them, not only a pleasant prospect, but many a cooling
   draught, many a reviving cordial, when they are thirsty and weary. God
   provides for his people not only food and rest, but refreshment also
   and pleasure. The consolations of God, the joys of the Holy Ghost, are
   these still waters, by which the saints are led, streams which flow
   from the fountain of living waters and make glad the city of our God.
   God leads his people, not to the standing waters which corrupt and
   gather filth, not to the troubled sea, nor to the rapid rolling floods,
   but to the silent purling waters; for the still but running waters
   agree best with those spirits that flow out towards God and yet do it
   silently. The divine guidance they are under is stripped of its
   metaphor (v. 3): He leadeth me in the paths of righteousness, in the
   way of my duty; in that he instructs me by his word and directs me by
   conscience and providence. Theses are the paths in which all the saints
   desire to be led and kept, and never to turn aside out of them. And
   those only are led by the still waters of comfort that walk in the
   paths of righteousness. The way of duty is the truly pleasant way. It
   is the work of righteousness that is peace. In these paths we cannot
   walk unless God both lead us into them and lead us in them. (3.) They
   are well helped when any thing ails them: He restoreth my soul. [1.]
   "He restores me when I wander." No creature will lose itself sooner
   than a sheep, so apt is it to go astray, and then so unapt to find the
   way back. The best saints are sensible of their proneness to go astray
   like lost sheep (Ps. cxix. 176); they miss their way, and turn aside
   into by-paths; but when God shows them their error, gives them
   repentance, and brings them back to their duty again, he restores the
   soul; and, if he did not do so, they would wander endlessly and be
   undone. When, after one sin, David's heart smote him, and, after
   another, Nathan was sent to tell him, Thou art the man, God restored
   his soul. Though God may suffer his people to fall into sin, he will
   not suffer them to lie still in it. [2.] "He recovers me when I am
   sick, and revives me when I am faint, and so restores the soul which
   was ready to depart." He is the Lord our God that heals us, Exod. xv.
   26. Many a time we should have fainted unless we had believed; and it
   was the good shepherd that kept us from fainting.

   2. See here the courage of a dying saint (v. 4): "Having had such
   experience of God's goodness to me all my days, in six troubles and in
   seven, I will never distrust him, no, not in the last extremity; the
   rather because all he has done for me hitherto was not for any merit or
   desert of mine, but purely for his name's sake, in pursuance of his
   word, in performance of his promise, and for the glory of his own
   attributes and relations to his people. That name therefore shall still
   be my strong tower, and shall assure me that he who has led me, and fed
   me, all my life long, will not leave me at last." Here is,

   (1.) Imminent danger supposed: "Though I walk through the valley of the
   shadow of death, that is, though I am in peril of death, though in the
   midst of dangers, deep as a valley, dark as a shadow, and dreadful as
   death itself," or rather, "though I am under the arrests of death, have
   received the sentence of death within myself, and have all the reason
   in the world to look upon myself as a dying man, yet I am easy." Those
   that are sick, those that are old, have reason to look upon themselves
   as in the valley of the shadow of death. Here is one word indeed which
   sounds terrible; it is death, which we must all count upon; there is no
   discharge in that war. But, even in the supposition of the distress,
   there are four words which lessen the terror:--It is death indeed that
   is before us; but, [1.] It is but the shadow of death; there is no
   substantial evil in it; the shadow of a serpent will not sting nor the
   shadow of a sword kill. [2.] It is the valley of the shadow, deep
   indeed, and dark, and dirty; but the valleys are fruitful, and so is
   death itself fruitful of comforts to God's people. [3.] It is but a
   walk in this valley, a gentle pleasant walk. The wicked are chased out
   of the world, and their souls are required; but the saints take a walk
   to another world as cheerfully as they take their leave of this. [4.]
   It is a walk through it; they shall not be lost in this valley, but get
   safely to the mountain of spices on the other side of it.

   (2.) This danger made light of, and triumphed over, upon good grounds.
   Death is a king of terrors, but not to the sheep of Christ; they
   tremble at it no more than sheep do that are appointed for the
   slaughter. "Even in the valley of the shadow of death I will fear no
   evil. None of these things move me." Note, A child of God may meet the
   messengers of death, and receive its summons with a holy security and
   serenity of mind. The sucking child may play upon the hole of this asp;
   and the weaned child, that, through grace, is weaned from this world,
   may put his hand upon this cockatrice's den, bidding a holy defiance to
   death, as Paul, O death! where is thy sting? And there is ground enough
   for this confidence, [1.] Because there is no evil in it to a child of
   God; death cannot separate us from the love of God, and therefore it
   can do us no real harm; it kills the body, but cannot touch the soul.
   Why should it be dreadful when there is nothing in it hurtful? [2.]
   Because the saints have God's gracious presence with them in their
   dying moments; he is then at their right hand, and therefore why should
   they be moved? The good shepherd will not only conduct, but convoy, his
   sheep through the valley, where they are in danger of being set upon by
   the beasts of prey, the ravening wolves; he will not only convoy them,
   but comfort then when they most need comfort. His presence shall
   comfort them: Thou art with me. His word and Spirit shall comfort
   them--his rod and staff, alluding to the shepherd's crook, or the rod
   under which the sheep passed when they were counted (Lev. xxvii. 32),
   or the staff with which the shepherds drove away the dogs that would
   scatter or worry the sheep. It is a comfort to the saints, when they
   come to die, that God takes cognizance of them (he knows those that are
   his), that he will rebuke the enemy, that he will guide them with his
   rod and sustain them with his staff. The gospel is called the rod of
   Christ's strength (Ps. cx. 2), and there is enough in that to comfort
   the saints when they come to die, and underneath them are the
   everlasting arms.

   III. From the good gifts of God's bounty to him now he infers the
   constancy and perpetuity of his mercy, v. 5, 6. Here we may observe,

   1. How highly he magnifies God's gracious vouchsafements to him (v. 5):
   "Thou preparest a table before me; thou hast provided for me all things
   pertaining both to life and godliness, all things requisite both for
   body and soul, for time and eternity:" such a bountiful benefactor is
   God to all his people; and it becomes them abundantly to utter his
   great goodness, as David here, who acknowledges, (1.) That he had food
   convenient, a table spread, a cup filled, meat for his hunger, drink
   for his thirst. (2.) That he had it carefully and readily provided for
   him. His table was not spread with any thing that came next to hand,
   but prepared, and prepared before him. (3.) That he was not stinted,
   was not straitened, but had abundance: "My cup runs over, enough for
   myself and my friends too." (4.) That he had not only for necessity,
   but for ornament and delight: Thou anointest my head with oil. Samuel
   anointed him king, which was a certain pledge of further favor; but
   this is rather an instance of the plenty with which God had blessed
   him, or an allusion to the extraordinary entertainment of special
   friends, whose heads they anointed with oil, Luke vii. 46. Nay, some
   think he still looks upon himself as a sheep, but such a one as the
   poor man's ewe-lamb (2 Sam. xii. 3), that did eat of his own meat, and
   drank of his own cup, and lay in his bosom; not only thus nobly, but
   thus tenderly, are the children of God looked after. Plentiful
   provision is made for their bodies, for their souls, for the life that
   now is and for that which is to come. If Providence do not bestow upon
   us thus plentifully for our natural life, it is our own fault if it be
   not made up to us in spiritual blessings.

   2. How confidently he counts upon the continuance of God's favours, v.
   6. He had said (v. 1), I shall not want; but now he speaks more
   positively, more comprehensively: Surely goodness and mercy shall
   follow me all the days of my life. His hope rises, and his faith is
   strengthened, by being exercised. Observe, (1.) What he promises
   himself--goodness and mercy, all the streams of mercy flowing from the
   fountain, pardoning mercy, protecting mercy, sustaining mercy,
   supplying mercy. (2.) The manner of the conveyance of it: It shall
   follow me, as the water out of the rock followed the camp of Israel
   through the wilderness; it shall follow into all places and all
   conditions, shall be always ready. (3.) The continuance of it: It shall
   follow me all my life long, even to the last; for whom God loves he
   loves to the end. (4.) The constancy of it: All the days of my life, as
   duly as the day comes; it shall be new every morning (Lam. iii. 22, 23)
   like the manna that was given to the Israelites daily. (5.) The
   certainty of it: Surely it shall. It is as sure as the promise of the
   God of truth can make it; and we know whom we have believed. (6.) Here
   is a prospect of the perfection of bliss in the future state. So some
   take the latter clause: "Goodness and mercy having followed me all the
   days of my life on this earth, when that is ended I shall remove to a
   better world, to dwell in the house of the Lord for ever, in our
   Father's house above, where there are many mansions. With what I have I
   am pleased much; with what I hope for I am pleased more." All this, and
   heaven too! Then we serve a good Master.

   3. How resolutely he determines to cleave to God and to his duty. We
   read the last clause as David's covenant with God: "I will dwell in the
   house of the Lord for ever (as long as I live), and I will praise him
   while I have any being." We must dwell in his house as servants, that
   desired to have their ears bored to the door-post, to serve him for
   ever. If God's goodness to us be like the morning light, which shines
   more and more to the perfect day, let not ours to him be like the
   morning cloud and the early dew that passeth away. Those that would be
   satisfied with the fatness of God's house must keep close to the duties
   of it.
     __________________________________________________________________

P S A L M S

  PSALM XXIV.

   This psalm is concerning the kingdom of Jesus Christ, I. His
   providential kingdom, by which he rules the world, ver. 1, 2. II. The
   kingdom of his grace, by which he rules in his church. 1. Concerning
   the subjects of that kingdom; their character (ver. 4, 6), their
   charter, ver. 5. 2. Concerning the King of that kingdom; and a summons
   to all to give him admission, ver. 7-10. It is supposed that the psalm
   was penned upon occasion of David's bringing up the ark to the place
   prepared for it, and that the intention of it was to lead the people
   above the pomp of external ceremonies to a holy life and faith in
   Christ, of whom the ark was a type.

God's Absolute Propriety.

   A psalm of David.

   1 The earth is the Lord's, and the fulness thereof; the world, and they
   that dwell therein.   2 For he hath founded it upon the seas, and
   established it upon the floods.

   Here is, I. God's absolute propriety in this part of the creation where
   our lot is cast, v. 1. We are not to think that the heavens, even the
   heavens only, are the Lord's, and the numerous and bright inhabitants
   of the upper world, and that this earth, being so small and
   inconsiderable a part of the creation, and at such a distance from the
   royal palace above, is neglected, and that he claims no interest in it.
   No, even the earth is his, and this lower world; and, though he has
   prepared the throne of his glory in the heavens, yet his kingdom rules
   over all, and even the worms of this earth are not below his
   cognizance, nor from under his dominion. 1. When God gave the earth to
   the children of men he still reserved to himself the property, and only
   let it out to them as tenants, or usufructuaries: The earth is the
   Lord's and the fulness thereof. The mines that are lodged in the bowels
   of it, even the richest, the fruits it produces, all the beasts of the
   forest and the cattle upon a thousand hills, our lands and houses, and
   all the improvements that are made of this earth by the skill and
   industry of man, are all his. These indeed, in the kingdom of grace,
   are justly looked upon as emptiness; for they are vanity of vanities,
   nothing to a soul; but, in the kingdom of providence, they are fulness.
   The earth is full of God's riches, so is the great and wide sea also.
   All the parts and regions of the earth are the Lord's, all under his
   eye, all in his hand: so that, wherever a child of God goes, he may
   comfort himself with this, that he does not go off his Father's ground.
   That which falls to our share of the earth and its productions is but
   lent to us; it is the Lord's; what is our own against all the world is
   not so against his claims. That which is most remote from us, as that
   which passes through the paths of the sea, or is hidden in the bottom
   of it, is the Lord's and he knows where to find it. 2. The habitable
   part of this earth (Prov. viii. 31) is his in a special manner--the
   world and those that dwell therein. We ourselves are not our own, our
   bodies, our souls, are not. All souls are mine, says God; for he is the
   former of our bodies and the Father of our spirits. Our tongues are not
   our own; they are to be at his service. Even those of the children of
   men that know him not, nor own their relation to him, are his. Now this
   comes in here to show that, though God is graciously pleased to accept
   the devotions and services of his peculiar chosen people (v. 3-5), it
   is not because he needs them, or can be benefited by them, for the
   earth is his and all in it, Exod. xix. 5; Ps. l. 12. It is likewise to
   be applied to the dominion Christ has, as Mediator, over the utmost
   parts of the earth, which are given him for his possession: the Father
   loveth the Son and hath given all things into his hand, power over all
   flesh. The apostle quotes this scripture twice together in his
   discourse about things offered to idols, 1 Cor. x. 26, 28. "If it be
   sold in the shambles, eat it, and ask no questions; for the earth is
   the Lord's; it is God's good creature, and you have a right to it. But,
   if one tell you it was offered to an idol, forbear, for the earth is
   the Lord's, and there is enough besides." This is a good reason why we
   should be content with our allotment in this world, and not envy others
   theirs; the earth is the Lord's, and may he not do what he will with
   his own, and give to some more of it, to others less, as it pleases
   him?

   II. The ground of this propriety. The earth is his by an indisputable
   title, for he hath founded it upon the seas and established it upon the
   floods, v. 2. It is his; for, 1. He made it, formed it, founded it, and
   fitted it for the use of man. The matter is his, for he made it out of
   nothing; the form is his, for he made it according to the eternal
   counsels and ideas of his own mind. He made it himself, he made it for
   himself; so that he is sole, entire, and absolute owner, and none can
   let us a title to any part, but by, from, and under him; see Ps.
   lxxxix. 11, 12. 2. He made it so as no one else could. It is the
   creature of omnipotence, for it is founded upon the seas, upon the
   floods, a weak and unstable foundation (one would think) to build the
   earth upon, and yet, if almighty power please, it shall serve to bear
   the weight of this earth. The waters which at first covered the earth,
   and rendered it unfit to be a habitation for man, were ordered under
   it, that the dry land might appear, and so they are as a foundation to
   it; see Ps. civ. 8, 9. 3. He continues it, he has established it, fixed
   it, so that, though one generation passes and another comes, the earth
   abides, Eccl. i. 4. And his providence is a continued creation, Ps.
   cxix. 90. The founding of the earth upon the floods should remind us
   how slippery and uncertain all earthly things are; their foundation is
   not only sand, but water; it is therefore our folly to build upon them.

The Character of True Israelites.

   3 Who shall ascend into the hill of the Lord? or who shall stand in his
   holy place?   4 He that hath clean hands, and a pure heart; who hath
   not lifted up his soul unto vanity, nor sworn deceitfully.   5 He shall
   receive the blessing from the Lord, and righteousness from the God of
   his salvation.   6 This is the generation of them that seek him, that
   seek thy face, O Jacob. Selah.

   From this world, and the fulness thereof, the psalmist's meditations
   rise, of a sudden to the great things of another world, the foundation
   of which is not on the seas, nor on the floods. The things of this
   world God has given to the children of men and we are much indebted to
   his providence for them; but they will not make a portion for us. And
   therefore,

   I. Here is an enquiry after better things, v. 3. This earth is God's
   footstool; but, if we had ever so much of it, we must be here but a
   while, must shortly go hence, and Who then shall ascend into the hill
   of the Lord? Who shall go to heaven hereafter, and, as an earnest of
   that, shall have communion with God in holy ordinances now? A soul that
   knows and considers its own nature, origin, and immortality, when it
   has viewed the earth and the fulness thereof, will sit down
   unsatisfied; there is not found among all the creatures a help meet for
   man, and therefore it will think of ascending towards God, towards
   heaven, will ask, "What shall I do to rise to that high place, that
   hill, where the Lord dwells and manifests himself, that I may be
   acquainted with him, and to abide in that happy holy place where he
   meets his people and makes them holy and happy? What shall I do that I
   may be of those whom God owns for his peculiar people and who are his
   in another manner than the earth is his and its fulness?" This question
   is much the same with that, Ps. xv. 1. The hill of Zion on which the
   temple was built typified the church, both visible and invisible. When
   the people attended the ark to its holy place David puts them in mind
   that these were but patterns of heavenly things, and therefore that by
   them they should be led to consider the heavenly things themselves.

   II. An answer to this enquiry, in which we have,

   1. The properties of God's peculiar people, who shall have communion
   with him in grace and glory. (1.) They are such as keep themselves from
   all the gross acts of sin. They have clean hands; not spotted with the
   pollutions of the world and the flesh. None that were ceremonially
   unclean might enter into the mountain of the temple, which signified
   that cleanness of conversation which is required in all those that have
   fellowship with God. The hands lifted up in prayer must be pure hands,
   no blot of unjust gain cleaving to them, nor any thing else that
   defiles the man and is offensive to the holy God. (2.) They are such as
   make conscience of being really (that is, of being inwardly) as good as
   they seem to be outwardly. They have pure hearts. We make nothing of
   our religion if we do not make heart-work of it. It is not enough that
   our hands be clean before men, but we must also wash our hearts from
   wickedness, and not allow ourselves in any secret heart-impurities,
   which are open before the eye of God. Yet in vain do those pretend to
   have pure and good hearts whose hands are defiled with the acts of sin.
   That is a pure heart which is sincere and without guile in covenanting
   with God, which is carefully guarded, that the wicked one, the unclean
   spirit, touch it not, which is purified by faith, and conformed to the
   image and will of God; see Matt. v. 8. (3.) They are such as do not set
   their affections upon the things of this world, do not lift up their
   souls unto vanity, whose hearts are not carried out inordinately
   towards the wealth of this world, the praise of men, or the delights of
   sense, who do not choose these things for their portion, nor reach
   forth after them, because they believe them to be vanity, uncertain and
   unsatisfying. (4.) They are such as deal honestly both with God and
   man. In their covenant with God, and their contracts with men, they
   have not sworn deceitfully, nor broken their promises, violated their
   engagements, nor taken any false oath. Those that have no regard to the
   obligations of truth or the honour of God's name are unfit for a place
   in God's holy hill. (5.) They are a praying people (v. 6): This is the
   generation of those that seek him. In every age there is a remnant of
   such as these, men of this character, who are accounted to the Lord for
   a generation, Ps. xxii. 30. And they are such as seek God, that seek
   thy face, O Jacob! [1.] They join themselves to God, to seek him, not
   only in earnest prayer, but in serious endeavours to obtain his favour
   and keep themselves in his love. Having made it the summit of their
   happiness, they make it the summit of their ambition to be accepted of
   him, and therefore take care and pains to approve themselves to him. It
   is to the hill of the Lord that we must ascend, and, the way being
   up-hill, we have need to put forth ourselves to the utmost, as those
   that seek diligently. [2.] They join themselves to the people of God,
   to seek God with them. Being brought into communion with God, they come
   into communion of saints; conforming to the patterns of the saints that
   have gone before (so some understand this), they seek God's face, as
   Jacob (so some), who was therefore surnamed Israel, because he wrestled
   with God and prevailed, sought him and found him; and, associating with
   the saints of their own day, they shall court the favour of God's
   church (Rev. iii. 9), shall be glad of an acquaintance with God's
   people (Zech. viii. 23), shall incorporate themselves with them, and,
   when they subscribe with their hands to the Lord, shall call themselves
   by the name of Jacob, Isa. xliv. 5. As soon as ever Paul was converted
   he joined himself to the disciples, Acts ix. 26. They shall seek God's
   face in Jacob (so some), that is, in the assemblies of his people. Thy
   face, O God of Jacob! so our margin supplies it, and makes it easy. As
   all believers are the spiritual seed of Abraham, so all that strive in
   prayer are the spiritual seed of Jacob, to whom God never said, Seek
   you me in vain.

   2. The privileges of God's peculiar people, v. 5. They shall be made
   truly and for ever happy. (1.) They shall be blessed: they shall
   receive the blessing from the Lord, all the fruits and gifts of God's
   favour, according to his promise; and those whom God blesses are
   blessed indeed, for it is his prerogative to command the blessing. (2.)
   They shall be justified and sanctified. These are the spiritual
   blessings in heavenly things which they shall receive, even
   righteousness, the very thing they hunger and thirst after, Matt. v. 6.
   Righteousness is blessedness, and it is from God only that we must
   expect it, for we have no righteousness of our own. They shall receive
   the reward of their righteousness (so some), the crown of righteousness
   which the righteous Judge shall give, 2 Tim. iv. 8. (3.) They shall be
   saved; for God himself will be the God of their salvation. Note, Where
   God gives righteousness he certainly designs salvation. Those that are
   made meet for heaven shall be brought safely to heaven, and then they
   will find what they have been seeking, to their endless satisfaction.

The King of Glory.

   7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting
   doors; and the King of glory shall come in.   8 Who is this King of
   glory? The Lord strong and mighty, the Lord mighty in battle.   9 Lift
   up your heads, O ye gates; even lift them up, ye everlasting doors; and
   the King of glory shall come in.   10 Who is this King of glory? The
   Lord of hosts, he is the King of glory. Selah.

   What is spoken once is spoken a second time in these verses; such
   repetitions are usual in songs, and have much beauty in them. Here is,
   1. Entrance once and again demanded for the King of glory; the doors
   and gates are to be thrown open, thrown wide open, to give him
   admission, for behold he stands at the door and knocks, ready to come
   in. 2. Enquiry once and again made concerning this mighty prince, in
   whose name entrance is demanded: Who is this King of glory? As, when
   any knock at our door, it is common to ask, Who is there? 3.
   Satisfaction once and again given concerning the royal person that
   makes the demand: It is the Lord, strong and mighty, the Lord, mighty
   in battle, the Lord of hosts, v. 8, 10. Now,

   I. This splendid entry here described it is probable refers to the
   solemn bringing in of the ark into the tent David pitched for it or the
   temple Solomon built for it; for, when David prepared materials for the
   building of it, it was proper for him to prepare a psalm for the
   dedication of it. The porters are called upon to open the doors, and
   they are called everlasting doors, because much more durable than the
   door of the tabernacle, which was but a curtain. They are taught to
   ask, Who is this King of glory? And those that bore the ark are taught
   to answer in the language before us, and very fitly, because the ark
   was a symbol or token of God's presence, Josh. iii. 11. Or it may be
   taken as a poetical figure designed to represent the subject more
   affectingly. God, in his word and ordinances, is thus to be welcomed by
   us, 1. With great readiness: the doors and gates must be thrown open to
   him. Let the word of the Lord come into the innermost and uppermost
   place in our souls; and, if we had 600 necks, we should bow them all to
   the authority of it. 2. With all reverence, remembering how great a God
   he is with whom we have to do, in all our approaches to him.

   II. Doubtless it points at Christ, of whom the ark, with the
   mercy-seat, was a type. 1. We may apply it to the ascension of Christ
   into heaven and the welcome given to him there. When he had finished
   his work on earth he ascended in the clouds of heaven, Dan. vii. 13,
   14. The gates of heaven must then be opened to him, those doors that
   may be truly called everlasting, which had been shut against us, to
   keep the way of the tree of life, Gen. iii. 24. Our Redeemer found them
   shut, but, having by his blood made atonement for sin and gained a
   title to enter into the holy place (Heb. ix. 12), as one having
   authority, he demanded entrance, not for himself only, but for us; for,
   as the forerunner, he has for us entered and opened the kingdom of
   heaven to all believers. The keys not only of hell and death, but of
   heaven and life, must be put into his hand. His approach being very
   magnificent, the angels are brought in asking, Who is this King of
   glory? For angels keep the gates of the New Jerusalem, Rev. xxi. 12.
   When the first-begotten was brought into the upper world the angels
   were to worship him (Heb. i. 6); and accordingly, they here ask with
   wonder, "Who is he?--this that cometh with dyed garments from Bozrah?
   (Isa. lxiii. 1-3), for he appears in that world as a Lamb that had been
   slain." It is answered that he is strong and mighty, mighty in battle,
   to save his people and subdue his and their enemies. 2. We may apply it
   to Christ's entrance into the souls of men by his word and Spirit, that
   they may be his temples. Christ's presence in them is like that of the
   ark in the temple; it sanctifies them. Behold, he stands at the door
   and knocks, Rev. iii. 20. It is required that the gates and doors of
   the heart be opened to him, not only as admission is given to a guest,
   but as possession is delivered to the rightful owner, after the title
   has been contested. This is the gospel call and demand, that we let
   Jesus Christ, the King of glory, come into our souls, and welcome him
   with hosannas, Blessed is he that cometh. That we may do this aright we
   are concerned to ask, Who is this King of glory?--to acquaint ourselves
   with him, whom we are to believe in, and to love above all. And the
   answer is ready: He is Jehovah, and will be Jehovah our righteousness,
   an all-sufficient Saviour to us, if we give him entrance and
   entertainment. He is strong and mighty, and the Lord of hosts; and
   therefore it is at our peril if we deny him entrance; for he is able to
   avenge the affront; he can force his way, and can break those in pieces
   with his iron rod that will not submit to his golden sceptre.

   In singing this let our hearts cheerfully answer to this call, as it is
   in the first words of the next psalm, Unto thee, O Lord! do I lift up
   my soul.
     __________________________________________________________________

P S A L M S

  PSALM XXV.

   This psalm is full of devout affection to God, the out-goings of holy
   desires towards his favour and grace and the lively actings of faith in
   his promises. We may learn out of it, I. What it is to pray, ver. 1,
   15. II. What we must pray for, the pardon of sin (ver. 6, 7, 18),
   direction in the way of duty (ver. 4, 5), the favour of God (ver. 16),
   deliverance out of our troubles (ver. 17, 18), preservation from our
   enemies (ver. 20, 21), and the salvation of the church of God, ver. 22.
   III. What we may plead in prayer, our confidence in God (ver. 2, 3, 5,
   20, 21), our distress and the malice of our enemies (ver. 17, 19), our
   sincerity, ver. 21. IV. What precious promises we have to encourage us
   in prayer, of guidance and instruction (ver. 8, 9, 12), the benefit of
   the covenant (ver. 10), and the pleasure of communion with God, ver.
   13, 14. It is easy to apply the several passages of this psalm to
   ourselves in the singing of it; for we have often troubles, and always
   sins, to complain of at the throne of grace.

Earnest Supplications.

   A psalm of David.

   1 Unto thee, O Lord, do I lift up my soul.   2 O my God, I trust in
   thee: let me not be ashamed, let not mine enemies triumph over me.   3
   Yea, let none that wait on thee be ashamed: let them be ashamed which
   transgress without cause.   4 show me thy ways, O Lord; teach me thy
   paths.   5 Lead me in thy truth, and teach me: for thou art the God of
   my salvation; on thee do I wait all the day.   6 Remember, O Lord, thy
   tender mercies and thy lovingkindnesses; for they have been ever of
   old.   7 Remember not the sins of my youth, nor my transgressions:
   according to thy mercy remember thou me for thy goodness' sake, O Lord.

   Here we have David's professions of desire towards God and dependence
   on him. He often begins his psalms with such professions, not to move
   God, but to move himself, and to engage himself to answer those
   professions.

   I. He professes his desire towards God: Unto thee, O Lord! do I lift up
   my soul, v. 1. In the foregoing psalm (v. 4) it was made the character
   of a good man that he has not lifted up his soul to vanity; and a call
   was given to the everlasting gates to lift up their heads for the King
   of glory to come in, v. 1. To this character, to this call, David here
   answers, "Lord, I lift up my soul, not to vanity, but to thee." Note,
   In worshipping God we must lift up our souls to him. Prayer is the
   ascent of the soul to God; God must be eyed and the soul employed.
   Sursum corda--Up with you hearts, was anciently used as a call to
   devotion. With a holy contempt of the world and the things of it, by a
   fixed thought and active faith, we must set God before us, and let out
   our desires towards him as the fountain of our happiness.

   II. He professes his dependence upon God and begs for the benefit and
   comfort of that dependence (v. 2): O my God! I trust in thee. His
   conscience witnessed for him that he had no confidence in himself nor
   in any creature, and that he had no diffidence of God or of his power
   or promise. He pleases himself with this profession of faith in God.
   Having put his trust in God, he is easy, is well satisfied, and quiet
   from the fear of evil; and he pleads it with God whose honour it is to
   help those that honour him by trusting in him. What men put a
   confidence in is either their joy or their shame, according as it
   proves. Now David here, under the direction of faith, prays earnestly,
   1. That shame might not be his lot: "Let me not be ashamed of my
   confidence in thee; let me not be shaken from it by any prevailing
   fears, and let me not be, in the issue, disappointed of what I depend
   upon thee for; but, Lord, keep what I have committed unto thee." Note,
   If we make our confidence in God our stay, it shall not be our shame;
   and, if we triumph in him, our enemies shall not triumph over us, as
   they would if we should now sink under our fears, or should, in the
   issue, come short of our hopes. 2. That it might not be the lot of any
   that trusted in God. All the saints have obtained a like precious
   faith; and therefore, doubtless, it will be alike successful in the
   issue. Thus the communion of saints is kept up, even by their praying
   one for another. True saints will make supplication for all saints. It
   is certain that none who, by a believing attendance, wait on God, and,
   by a believing hope, wait for him, shall be made ashamed of it. 3. That
   it might be the lot of the transgressors; Let those be ashamed that
   transgress without cause, or vainly, as the word is. (1.) Upon no
   provocation. They revolt from God and their duty, from David and his
   government (so some), without any occasion given them, not being able
   to pretend any iniquity they have found in God, or that in any thing he
   has wearied them. The weaker the temptation is by which men are drawn
   to sin the stronger the corruption is by which they are driven by it.
   Those are the worst transgressors that sin for sinning-sake. (2.) To no
   purpose. They know their attempts against God are fruitless; they
   imagine a vain thing, and therefore they will soon be ashamed of it.

   III. He begs direction from God in the way of his duty, v. 4, 5. Once
   and again he here prays to God to teach him. He was a knowing man
   himself, but the most intelligent, the most observant, both need and
   desire to be taught of God; from him we must be ever learning. Observe,

   1. What he desired to learn: "Teach me, not fine words or fine notions,
   but thy ways, thy paths, thy truth, the ways in which thou walkest
   towards men, which are all mercy and truth (v. 10), and the ways in
   which thou wouldst have me to walk towards thee." Those are best taught
   who understand their duty, and know the good things they should do,
   Eccl. ii. 3. God's paths and his truth are the same; divine laws are
   all founded upon divine truths. The way of God's precepts is the way of
   truth, Ps. cxix. 30. Christ is both the way and the truth, and
   therefore we must learn Christ.

   2. What he desired of God, in order to this. (1.) That he would
   enlighten his understanding concerning his duty: "Show me thy way, and
   so teach me." In doubtful cases we should pray earnestly that God would
   make it plain to us what he would have us to do. (2.) That he would
   incline his will to do it, and strengthen him in it: "Lead me, and so
   teach me." Not only as we lead one that is dimsighted, to keep him from
   missing his way, but as we lead one that is sick, and feeble, and
   faint, to help him forward in the way and to keep him from fainting and
   falling. We go no further in the way to heaven than God is pleased to
   lead us and to hold us up.

   3. What he pleads, (1.) His great expectation from God: Thou art the
   God of my salvation. Note, Those that choose salvation of God as their
   end, and make him the God of their salvation, may come boldly to him
   for direction in the way that leads to that end. If God save us, he
   will teach us and lead us. He that gives salvation will give
   instruction. (2.) His constant attendance on God: On thee do I wait all
   the day. Whence should a servant expect direction what to do but from
   his own master, on whom he waits all the day? If we sincerely desire to
   know our duty, with a resolution to do it, we need not question but
   that God will direct us in it.

   IV. He appeals to God's infinite mercy, and casts himself upon that,
   not pretending to any merit of his own (v. 6): "Remember, O Lord! thy
   tender mercies, and, for the sake of those mercies, lead me, and teach
   me; for they have been ever of old." 1. "Thou always wast a merciful
   God; it is thy name, it is thy nature and property, to show mercy." 2.
   "Thy counsels and designs of mercy were from everlasting; the vessels
   of mercy were, before all worlds, ordained to glory." 3. "The instances
   of thy mercy to the church in general, and to me in particular, were
   early and ancient, and constant hitherto; they began of old, and never
   ceased. Thou hast taught me from my youth up, teach me now."

   V. He is in a special manner earnest for the pardon of his sins (v. 7):
   "O remember not the sins of my youth. Lord, remember thy mercies (v.
   6), which speak for me, and not my sins, which speak against me." Here
   is, 1. An implicit confession of sin; he specifies particularly the
   sins of his youth. Note, Our youthful faults and follies should be
   matter of our repentance and humiliation long after, because time does
   not wear out the guilt of sin. Old people should mourn for the sinful
   mirth and be in pain for the sinful pleasures of their youth. He
   aggravates his sins, calling them his transgressions; and the more
   holy, just, and good the law is, which sin is the transgression of, the
   more exceedingly sinful it ought to appear to us. 2. An express
   petition for mercy, (1.) That he might be acquitted from guilt:
   "Remember not the sins of my youth; that is, remember them not against
   me, lay them not to my charge, enter not into judgment with me for
   them." When God pardons sin he is said to remember it no more, which
   denotes a plenary remission; he forgives and forgets. (2.) That he
   might be accepted in God's sight: "Remember thou me; think on me for
   good, and come in seasonably for my succour." We need desire no more to
   make us happy than for God to remember us with favour. His plea is,
   "according to thy mercy, and for thy goodness-sake." Note, It is God's
   goodness and not ours, his mercy and not our own merit, that must be
   our plea for the pardon of sin and all the good we stand in need of.
   This plea we must always rely upon, as those that are sensible of our
   poverty and unworthiness and as those that are satisfied of the riches
   of God's mercy and grace.

Divine Goodness and Mercy.

   8 Good and upright is the Lord: therefore will he teach sinners in the
   way.   9 The meek will he guide in judgment: and the meek will he teach
   his way.   10 All the paths of the Lord are mercy and truth unto such
   as keep his covenant and his testimonies.   11 For thy name's sake, O
   Lord, pardon mine iniquity; for it is great.   12 What man is he that
   feareth the Lord? him shall he teach in the way that he shall choose.
   13 His soul shall dwell at ease; and his seed shall inherit the earth.
     14 The secret of the Lord is with them that fear him; and he will
   show them his covenant.

   God's promises are here mixed with David's prayers. Many petitions
   there were in the former part of the psalm, and many we shall find in
   the latter; and here, in the middle of the psalm, he meditates upon the
   promises, and by a lively faith sucks and is satisfied from these
   breasts of consolation; for the promises of God are not only the best
   foundation of prayer, telling us what to pray for and encouraging our
   faith and hope in prayer, but they are a present answer to prayer. Let
   the prayer be made according to the promise, and then the promise may
   be read as a return to the prayer; and we are to believe the prayer is
   heard because the promise will be performed. But, in the midst of the
   promises, we fine one petition which seems to come in somewhat
   abruptly, and should have followed upon v. 7. It is that (v. 11),
   Pardon my iniquity. But prayers for the pardon of sin are never
   impertinent; we mingle sin with all our actions, and therefore should
   mingle such prayers with all our devotions. He enforces this petition
   with a double plea. The former is very natural: "For thy name's sake
   pardon my iniquity, because thou hast proclaimed thy name gracious and
   merciful, pardoning iniquity, for thy glory-sake, for thy promise-sake,
   for thy own sake," Isa. xliii. 25. But the latter is very surprising:
   "Pardon my iniquity, for it is great, and the greater it is the more
   will divine mercy be magnified in the forgiveness of it." It is the
   glory of a great God to forgive great sins, to forgive iniquity,
   transgression, and sin, Exod. xxxiv. 7. "It is great, and therefore I
   am undone, for ever undone, if infinite mercy do not interpose for the
   pardon of it. It is great; I see it to be so." The more we see of the
   heinousness of our sins the better qualified we are to find mercy with
   God. When we confess sin we must aggravate it.

   Let us now take a view of the great and precious promises which we have
   in these verses, and observe,

   I. To whom these promises belong and who may expect the benefit of
   them. We are all sinners; and can we hope for any advantage by them?
   Yes (v. 8), He will teach sinners, though they be sinners; for Christ
   came into the world to save sinners, and, in order to that, to teach
   sinners, to call sinners to repentance. These promises are sure to
   those who though they have been sinners, have gone astray, yet now keep
   God's word, 1. To such as keep his covenant and his testimonies (v.
   10), such as take his precepts for their rule and his promises for
   their portion, such as, having taken God to be to them a God, live upon
   that, and, having given up themselves to be him a people, live up to
   that. Though, through the infirmity of the flesh, they sometimes break
   the command, yet by a sincere repentance when at any time they do
   amiss, and a constant adherence by faith to God as their God, they keep
   the covenant and do not break that. 2. To such as fear him (v. 12 and
   again v. 14), such as stand in awe of his majesty and worship him with
   reverence, submit to his authority and obey him with cheerfulness,
   dread his wrath and are afraid of offending him.

   II. Upon what these promises are grounded, and what encouragement we
   have to build upon them. Here are two things which ratify and confirm
   all the promises:--1. The perfections of God's nature. We value the
   promise by the character of him that makes its. We may therefore depend
   upon God's promises; for good and upright is the Lord, and therefore he
   will be as good as his word. He is so kind that he cannot deceive us,
   so true that he cannot break his promise. Faithful is he who hath
   promised, who also will do it. He was good in making the promise, and
   therefore will be upright in performing it. 2. The agreeableness of all
   he says and does with the perfections of his nature (v. 10): All the
   paths of the Lord (that is, all his promises and all his providences)
   are mercy and truth; they are, like himself, good and upright. All
   God's dealings with his people are according to the mercy of his
   purposes and the truth of his promises; all he does comes from love,
   covenant-love; and they may see in it his mercy displayed and his word
   fulfilled. What a rich satisfaction may this be to good people, that,
   whatever afflictions they are exercised with, All the paths of the Lord
   are mercy and truth, and so it will appear when they come to their
   journey's end.

   III. What these promises are.

   1. That God will instruct and direct them in the way of their duty.
   This is most insisted upon, because it is an answer to David's prayers
   (v. 4, 5), Show me thy ways and lead me. We should fix our thoughts,
   and act our faith, most on those promises which suit our present case.
   (1.) He will teach sinners in the way, because they are sinners, and
   therefore need teaching. When they see themselves sinners, and desire
   teaching, then he will teach them the way of reconciliation to God, the
   way to a well-grounded peace of conscience, and the way to eternal
   life. He does, by his gospel, make this way known to all, and, by his
   Spirit, open the understanding and guide penitent sinners that enquire
   after it. The devil leads men blindfold to hell, but God enlightens
   men's eyes, sets things before them in a true light, and so leads them
   to heaven. (2.) The meek will he guide, the meek will he teach, that
   is, those that are humble and low in their own eyes, that are
   distrustful of themselves, desirous to be taught, and honestly resolved
   to follow the divine guidance. Speak, Lord, for thy servant hears.
   These he will guide in judgment, that is, by the rule of the written
   word; he will guide them in that which is practical, which relates to
   sin and duty, so that they may keep conscience void of offence; and he
   will do it judiciously (so some), that is, he will suit his conduct to
   their case; he will teach sinners with wisdom, tenderness, and
   compassion, and as they are able to bear. He will teach them his way.
   All good people make God's way their way, and desire to be taught that;
   and those that do so shall be taught and led in that way. (3.) Him that
   feareth the Lord he will teach in the way that he shall choose, either
   in the way that God shall choose or that the good man shall choose. It
   comes all to one, for he that fears the Lord chooses the things that
   please him. If we choose the right way, he that directed our choice
   will direct our steps, and will lead us in it. If we choose wisely, God
   will give us grace to walk wisely.

   2. That God will make them easy (v. 13): His soul shall dwell at ease,
   shall lodge in goodness, marg. Those that devote themselves to the fear
   of God, and give themselves to be taught of God, will be easy, if it be
   not their own fault. The soul that is sanctified by the grace of God,
   and, much more, that is comforted by the peace of God, dwells at ease.
   Even when the body is sick and lies in pain, yet the soul may dwell at
   ease in God, may return to him, and repose in him as its rest. Many
   things occur to make us uneasy, but there is enough in the covenant of
   grace to counterbalance them all and to make us easy.

   3. That he will give to them and theirs as much of this world as is
   good for them: His seed shall inherit the earth. Next to our care
   concerning our souls is our care concerning our seed, and God has a
   blessing in store for the generation of the upright. Those that fear
   God shall inherit the earth, shall have a competency in it and the
   comfort of it, and their children shall fare the better for their
   prayers when they are gone.

   4. That God will admit them into the secret of communion with himself
   (v. 14): The secret of the Lord is with those that fear him. They
   understand his word; for, if any man do his will, he shall know of the
   doctrine whether it be of God, John vii. 17. Those that receive the
   truth in the love of it, and experience the power of it, best
   understand the mystery of it. They know the meaning of his providence,
   and what God is doing with them, better than others. Shall I hide from
   Abraham the things that I do? Gen. xviii. 17. He call them not
   servants, but friends, as he called Abraham. They know by experience
   the blessings of the covenant and the pleasure of that fellowship which
   gracious souls have with the Father and with his Son Jesus Christ. This
   honour have all his saints.

Precious Promises; Petitions.

   15 Mine eyes are ever toward the Lord; for he shall pluck my feet out
   of the net.   16 Turn thee unto me, and have mercy upon me; for I am
   desolate and afflicted.   17 The troubles of my heart are enlarged: O
   bring thou me out of my distresses.   18 Look upon mine affliction and
   my pain; and forgive all my sins.   19 Consider mine enemies; for they
   are many; and they hate me with cruel hatred.   20 O keep my soul, and
   deliver me: let me not be ashamed; for I put my trust in thee.   21 Let
   integrity and uprightness preserve me; for I wait on thee.   22 Redeem
   Israel, O God, out of all his troubles.

   David, encouraged by the promises he had been meditating upon, here
   renews his addresses to God, and concludes the psalm, as he began, with
   professions of dependence upon God and desire towards him.

   I. He lays open before God the calamitous condition he was in. His feet
   were in the net, held fast and entangled, so that he could not
   extricate himself out of his difficulties, v. 15. He was desolate and
   afflicted, v. 16. It is common for those that are afflicted to be
   desolate; their friends desert them then, and they are themselves
   disposed to sit alone and keep silence, Lam. iii. 28. David calls
   himself desolate and solitary because he depended not upon his servants
   and soldiers, but relied as entirely upon God as if he had no prospect
   at all of help and succour from any creature. Being in distress, in
   many distresses, the troubles of his heart were enlarged (v. 17), he
   grew more and more melancholy and troubled in mind. Sense of sin
   afflicted him more than any thing else: this it was that broke and
   wounded his spirit, and made his outward troubles lie heavily upon him.
   He was in affliction and pain, v. 18. His enemies that persecuted him
   were many and malicious (they hated him), and very barbarous; it was
   with a cruel hatred that they hated him, v. 19. Such were Christ's
   enemies and the persecutors of his church.

   II. He expresses the dependence he had upon God in these distresses (v.
   15): My eyes are ever towards the Lord. Idolaters were for gods that
   they could see with their bodily eyes, and they had their eyes ever
   towards their idols, Isa. xvii. 7, 8. But it is an eye of faith that we
   must have towards God, who is a Spirit, Zech. ix. 1. Our meditation of
   him must be sweet, and we must always set him before us: in all our
   ways we must acknowledge him and do all to his glory. Thus we must live
   a life of communion with God, not only in ordinances, but in
   providences, not only in acts of devotion, but in the whole course of
   our conversation. David had the comfort of this in his affliction; for,
   because his eyes were ever towards the Lord, he doubted not but he
   would pluck his feet out of the net, that he would deliver him from the
   corruptions of his own heart (so some), from the designs of his enemies
   against him, so others. Those that have their eye ever towards God
   shall not have their feet long in the net. He repeats his profession of
   dependence upon God (v. 20)--Let me not be ashamed, for I put my trust
   in thee; and of expectation from him--I wait on thee, v. 21. It is good
   thus to hope and quietly wait for the salvation of the Lord.

   III. He prays earnestly to God for relief and succour,

   1. For himself.

   (1.) See how he begs, [1.] For the remission of sin (v. 18): Forgive
   all my sins. Those were his heaviest burdens, and which brought upon
   him all other burdens. He had begged (v. 7) for the pardon of the sins
   of his youth, and (v. 11) for the pardon of some one particular
   iniquity that was remarkably great, which some think, was his sin in
   the matter of Uriah. But here he prays, Lord, forgive all, take away
   all iniquity. It is observable that, as to his affliction, he asks for
   no more than God's regard to it: "Look upon my affliction and my pain,
   and do with it as thou pleasest." But, as to his sin, he asks for no
   less than a full pardon: Forgive all my sins. When at any time we are
   in trouble we should be more concerned about our sins, to get them
   pardoned, than about our afflictions, to get them removed. Yet he
   prays, [2.] For the redress of his grievances. His mind was troubled
   for God's withdrawings from him and under the sense he had of his
   displeasure against him for his sins; and therefore he prays (v. 16),
   Turn thou unto me. And, if God turn to us, no matter who turns from us.
   His condition was troubled, and, in reference to that, he prays, "O
   bring thou me out of my distresses. I see no way of deliverance open;
   but thou canst either find one or make one." His enemies were spiteful;
   and in reference to that, he prays, "O keep my soul from falling into
   their hands, or else deliver me out of their hands."

   (2.) Four things he mentions by way of plea to enforce these petitions,
   and refers himself and them to God's consideration:--[1.] He pleads
   God's mercy: Have mercy upon me. Men of the greatest merits would be
   undone if they had not to do with a God of infinite mercies. [2.] He
   pleads his own misery, the distress he was in, his affliction and pain,
   especially the troubles of his heart, all which made him the proper
   object of divine mercy. [3.] He pleads the iniquity of his enemies:
   "Lord, consider them, how cruel they are, and deliver me out of their
   hands." [4.] He pleads his own integrity, v. 12. Though he had owned
   himself guilty before God, and had confessed his sins against him, yet,
   as to his enemies, he had the testimony of his conscience that he had
   done them no wrong, which was his comfort when they hated him with
   cruel hatred; and he prays that this might preserve him, This intimates
   that he did not expect to be safe any longer than he continued in his
   integrity and uprightness, and that, while he did continue in it, he
   did not doubt of being safe. Sincerity will be our best security in the
   worst of times. Integrity and uprightness will be a man's preservation
   more than the wealth and honour of the world can be. These will
   preserve us to the heavenly kingdom. We should therefore pray to God to
   preserve us in our integrity and then be assured that that will
   preserve us.

   2. For the church of God (v. 22): Redeem Israel, O God! out of all his
   troubles. David was now in trouble himself, but he thinks it not
   strange, since trouble is the lot of all God's Israel. Why should any
   one member fare better than the whole body? David's troubles were
   enlarged, and very earnest he was with God to deliver him, yet he
   forgets not the distresses of God's church; for, when we have ever so
   much business of our own at the throne of grace, we must still remember
   to pray for the public. Good men have little comfort in their own
   safety while the church is in distress and danger. This prayer is a
   prophecy that God would, at length, give David rest, and therewith give
   Israel rest from all their enemies round about. It is a prophecy of the
   sending of the Messiah in due time to redeem Israel from his iniquities
   (Ps. cxxx. 8) and so to redeem them from their troubles. It refers also
   to the happiness of the future state. In heaven, and in heaven only,
   will God's Israel be perfectly redeemed from all troubles.
     __________________________________________________________________

P S A L M S

  PSALM XXVI.

   Holy David is in this psalm putting himself upon a solemn trial, not by
   God and his country, but by God and his own conscience, to both which
   he appeals touching his integrity (ver. 1, 2), for the proof of which
   he alleges, I. His constant regard to God and his grace, ver. 3. II.
   His rooted antipathy to sin and sinners, ver. 4, 5. III. His sincere
   affection to the ordinances of God, and his care about them, ver. 6-8.
   Having thus proved his integrity, 1. He deprecates the doom of the
   wicked, ver. 9, 10. 2. He casts himself upon the mercy and grace of
   God, with a resolution to hold fast his integrity, and his hope in God,
   ver. 11, 12. In singing this psalm we must teach and admonish
   ourselves, and one another, what we must be and do that we may have the
   favour of God, and comfort in our own consciences, and comfort
   ourselves with it, as David does, if we can say that in any measure we
   have, through grace, answered to these characters. The learned
   Amyraldus, in his argument of his psalm, suggests that David is here,
   by the spirit of prophecy, carried out to speak of himself as a type of
   Christ, of whom what he here says of his spotless innocence, was fully
   and eminently true, and of him only, and to him we may apply it in
   singing this psalm. "We are complete in him."

Devout Appeals.

   A psalm of David.

   1 Judge me, O Lord; for I have walked in mine integrity: I have trusted
   also in the Lord; therefore I shall not slide.   2 Examine me, O Lord,
   and prove me; try my reins and my heart.   3 For thy lovingkindness is
   before mine eyes: and I have walked in thy truth.   4 I have not sat
   with vain persons, neither will I go in with dissemblers.   5 I have
   hated the congregation of evil doers; and will not sit with the wicked.

   It is probable that David penned this psalm when he was persecuted by
   Saul and his party, who, to give some colour to their unjust rage,
   represented him as a very bad man, and falsely accused him of many high
   crimes and misdemeanors, dressed him up in the skins of wild beasts
   that they might bait him. Innocency itself is no fence to the name,
   though it is to the bosom, against the darts of calumny. Herein he was
   a type of Christ, who was made a reproach of men, and foretold to his
   followers that they also must have all manner of evil said against them
   falsely. Now see what David does in this case.

   I. He appeals to God's righteous sentence (v. 1): "Judge me, O God! be
   thou Judge between me and my accusers, between the persecutor and the
   poor prisoner; bring me off with honour, and put those to shame that
   falsely accuse me." Saul, who was himself supreme judge in Israel, was
   his adversary, so that in a controversy with him he could appeal to no
   other then to God himself. As to his offences against God, he prays,
   Lord, enter not into judgment with me (Ps. cxliii. 2), remember not my
   transgressions (Ps. xxv. 7), in which he appeals to God's mercy; but,
   as to his offences against Saul, he appeals to God's justice and begs
   of him to judge for him, as Ps. xliii. 1. Or thus: he cannot justify
   himself against the charge of sin; he owns his iniquity is great and he
   is undone if God, in his infinite mercy, do not forgive him; but he can
   justify himself against the charge of hypocrisy, and has reason to hope
   that, according to the tenour of the covenant of grace, he is one of
   those that may expect to find favour with God. Thus holy Job often owns
   he has sinned and yet he holds fast his integrity. Note, It is a
   comfort to those who are falsely accused that there is a righteous God,
   who, sooner or later, will clear up their innocency, and a comfort to
   all who are sincere in religion that God himself is a witness to their
   sincerity.

   II. He submits to his unerring search (v. 2): Examine me, O Lord! and
   prove me, as gold is proved, whether it be standard. God knows every
   man's true character, for he knows the thoughts and intents of the
   heart, as sees through every disguise. David prays, Lord, examine me,
   which intimates that he was well pleased that God did know him and
   truly desirous that he would discover him to himself and discover him
   to all the world. So sincere was he in his devotion to his God and his
   loyalty to his prince (in both which he was suspected to be a
   pretender) that he wished he had a window in his bosom, that whoever
   would might look into his heart.

   III. He solemnly protests his sincerity (v. 1): "I have walked in my
   integrity; my conversation had agreed with my profession, and one part
   of it has been of a piece with another." It is vain to boast of our
   integrity unless we can make it out that by the grace of God we have
   walked in our integrity, and that our conversation in the world has
   been in simplicity and godly sincerity. He produces here several proofs
   of his integrity, which encouraged him to trust in the Lord as his
   righteous Judge, who would patronise and plead his righteous cause,
   with an assurance that he should come off with reputation (therefore I
   shall not slide), and that those should not prevail who consulted to
   cast him down from his excellency, to shake his faith, blemish his
   name, and prevent his coming to the crown, Ps. lxii. 4. Those that are
   sincere in religion may trust in God that they shall not slide, that
   is, that they shall not apostasize from their religion.

   1. He had a constant regard to God and to his grace, v. 3. (1.) He
   aimed at God's good favour as his end and chief good: Thy
   loving-kindness is before my eyes. This will be a good evidence of our
   sincerity, if what we do in religion we do from a principle of love to
   God, and good thoughts of him as the best of beings and the best of
   friends and benefactors, and from a grateful sense of God's goodness to
   us in particular, which we have had the experience of all our days. If
   we set God's loving-kindness before us as our pattern, to which we
   endeavour to conform ourselves, being followers of him that is good, in
   his goodness (1 Pet. iii. 13),--if we set it before us as our great
   engagement and encouragement to our duty, and are afraid of doing any
   thing to forfeit God's favour and in care by all means to keep
   ourselves in his love,--this will not only be a good evidence of our
   integrity, but will have a great influence upon our perseverance in it.
   (2.) He governed himself by the word of God as his rule: "I have walked
   in thy truth, that is, according to thy law, for thy law is truth."
   Note, Those only may expect the benefit of God's loving-kindness that
   live up to his truths, and his laws that are grounded upon them. Some
   understand it of his conforming himself to God's example in truth and
   faithfulness, as well as in goodness and loving-kindness. Those
   certainly walk well that are followers of God as dear children.

   2. He had no fellowship with the unfruitful works of darkness, nor with
   the workers of those works, v. 4, 5. By this it appeared he was truly
   loyal to his prince that he never associated with those that were
   disaffected to his government, with any of those sons of Belial that
   despised him, 1 Sam. x. 27. He was in none of their cabals, nor joined
   with them in any of their intrigues; he cursed not the king, no, not in
   his heart. And this also was an evidence of his faithfulness to his
   God, that he never associated with those who he had any reason to think
   were disaffected to religion, or were open enemies, or false friends,
   to its interests. Note, Great care to avoid bad company is both a good
   evidence of our integrity and a good means to preserve us in it. Now
   observe here, (1.) That this part of his protestation looks both
   backward upon the care he had hitherto taken in this matter, and
   forward upon the care he would still take: "I have not sat with them,
   and I will not go in with them." Note, Our good practices hitherto are
   then evidence of our integrity when they are accompanied with
   resolutions, in God's strength, to persevere in them to the end, and
   not to draw back; and our good resolutions for the future we may then
   take the comfort of when they are the continuation of our good
   practices hitherto. (2.) That David shunned the company, not only of
   wicked persons, but of vain persons, that were wholly addicted to mirth
   and gaiety and had nothing solid or serious in them. The company of
   such may perhaps be the more pernicious of the two to a good man
   because he will not be so ready to stand upon his guard against the
   contagion of vanity as against that of downright wickedness. (3.) That
   the company of dissemblers is as dangerous company as any, and as much
   to be shunned, in prudence as well as piety. Evil-doers pretend
   friendship to those whom they would decoy into their snares, but they
   dissemble. When they speak fair, believe them not. (4.) Though
   sometimes he could not avoid being in the company of bad people, yet he
   would not go in with them, he would not choose such for his companions
   nor seek an opportunity of acquaintance and converse with them. He
   might fall in with them, but he would not, by appointment and
   assignation, go in with them. Or, if he happened to be with them, he
   would not sit with them, he would not continue with them; he would be
   in their company no longer than his business made it necessary: he
   would not concur with them, not say as they said, nor do as they did,
   as those that sit in the seat of the scornful, Ps. i. 1. He would not
   sit in counsel with them upon ways and means to do mischief, nor sit in
   judgment with them to condemn the generation of the righteous. (5.) We
   must not only in our practice avoid bad company, but in our principles
   and affections we must have an aversion to it. David here says, not
   only "I have shunned it," but, "I have hated it," Ps. cxxxix. 21. (6.)
   The congregation of evil-doers, the club, the confederacy of them, is
   in a special manner hateful to good people. I have hated ecclesiam
   malignantium--the church of the malignant; so the vulgar Latin reads
   its. As good men, in concert, make one another better, and are enabled
   to do so much the more good, so bad men, in combination, make one
   another worse, and do so much the more mischief. In all this David was
   a type of Christ, who, though he received sinners and ate with them, to
   instruct them and do them good, yet, otherwise, was holy, harmless,
   undefiled, and separate from sinners, particularly from the Pharisees,
   those dissemblers. He was also an example to Christians, when they join
   themselves to Christ, to save themselves from this untoward generation,
   Acts ii. 40.

Delight in Divine Ordinances.

   6 I will wash mine hands in innocency: so will I compass thine altar, O
   Lord:   7 That I may publish with the voice of thanksgiving, and tell
   of all thy wondrous works.   8 Lord, I have loved the habitation of thy
   house, and the place where thine honour dwelleth.   9 Gather not my
   soul with sinners, nor my life with bloody men:   10 In whose hands is
   mischief, and their right hand is full of bribes.   11 But as for me, I
   will walk in mine integrity: redeem me, and be merciful unto me.   12
   My foot standeth in an even place: in the congregations will I bless
   the Lord.

   In these verses,

   I. David mentions, as further evidence of his integrity, the sincere
   affection he had to the ordinances of God, the constant care he took
   about them, and the pleasure he took in them. Hypocrites and
   dissemblers may indeed be found attending on God's ordinances, as the
   proud Pharisee went up to the temple to pray with the penitent
   publican; but it is a good sign of sincerity if we attend upon them as
   David here tells us he did, v. 6-8.

   1. He was very careful and conscientious in his preparation for holy
   ordinances: I will wash my hands in innocency. He not only refrained
   from the society of sinners, but kept himself clean from the pollutions
   of sin, and this with an eye to the place he had among those that
   compassed God's altar. "I will wash, and so will I compass the altar,
   knowing that otherwise I shall not be welcome." This is like that (1
   Cor. xi. 28), Let a man examine himself, and so let him eat, so
   prepared. This denotes, (1.) Habitual preparation: "I will wash my
   hands in innocency; I will carefully watch against all sin, and keep my
   conscience pure from those dead works which defile it and forbid my
   drawing nigh to God." See Ps. xxiv. 3, 4. (2.) Actual preparation. It
   alludes to the ceremony of the priests' washing when they went in to
   minister, Exod. xxx. 20, 21. Though David was no priest, yet, as every
   worshipper ought, he would look to the substance of that which the
   priests were enjoined the shadow of. In our preparation for solemn
   ordinances we must not only be able to clear ourselves from the charge
   of reigning infidelity or hypocrisy, and to protest our innocency of
   that (which was signified by washing the hands, Deut. xxi. 6), but we
   must take pains to cleanse ourselves from the spots of remaining
   iniquity by renewing our repentance, and making fresh application of
   the blood of Christ to our consciences for the purifying and pacifying
   of them. He that is washed (that is, in a justified state) has need
   thus to wash his feet (John xiii. 10), to wash his hands, to wash them
   in innocency; he that is penitent is pene innocens--almost innocent;
   and he that is pardoned is so far innocent that his sins shall not be
   mentioned against him.

   2. He was very diligent and serious in his attendance upon them: I will
   compass thy altar, alluding to the custom of the priests, who, while
   the sacrifice was in offering, walked round the altar, and probably the
   offerers likewise did so at some distance, denoting a diligent regard
   to what was done and a dutiful attendance in the service. "I will
   compass it; I will be among the crowds that do compass it, among the
   thickest of them." David, a man of honour, a man of business, a man of
   war, thought it not below him to attend with the multitude on God's
   altars and could find time for that attendance. Note, (1.) All God's
   people will be sure to wait on God's altar, in obedience to his
   commands and in pursuance of his favour. Christ is our altar, not as
   the altar in the Jewish church, which was fed by them, but an altar
   that we eat of and live upon, Heb. xiii. 10. (2.) It is a pleasant
   sight to see God's altar compassed and to see ourselves among those
   that compass it.

   3. In all his attendance on God's ordinances he aimed at the glory of
   God and was much in the thankful praise and adoration of him. He had an
   eye to the place of worship as the place where God's honor dwelt (v.
   8), and therefore made it his business there to honour God and to give
   him the glory due to his name, to publish with the voice of
   thanksgiving all God's wondrous works. God's gracious works, which call
   for thanksgiving, are all wondrous works, which call for our
   admiration. We ought to publish them, and tell of them, for his glory,
   and the excitement of others to praise him; and we ought to do it with
   the voice of thanksgiving, as those that are sensible of our
   obligations, by all ways possible, to acknowledge with gratitude the
   favours we have received from God.

   4. He did this with delight and from a principle of true affection to
   God and his institutions. Touching this he appeals to God: "Lord, thou
   knowest how dearly I have loved the habitation of thy house (v. 8), the
   tabernacle where thou art pleased to manifest thy residence among thy
   people and receive their homage, the place where thy honour dwells."
   David was sometimes forced by persecution into the countries of
   idolaters and was hindered from attending God's altars, which perhaps
   his persecutors, that laid him under that restraint, did themselves
   upbraid him with as his crime. See 1 Sam. xx. 27. "But, Lord," says he,
   "though I cannot come to the habitation of thy house, I love it; my
   heart is there, and it is my greatest trouble that I am not there."
   Note, All that truly love God truly love the ordinances of God, and
   therefore love them because in them he manifests his honour and they
   have an opportunity of honoring him. Our Lord Jesus loved his Father's
   honour, and made it his business to glorify him; he loved the
   habitation of his house, his church among men, loved it and gave
   himself for it, that he might build and consecrate it. Those who love
   communion with God, and delight in approaching him, find it to be a
   constant pleasure, a comfortable evidence of their integrity, and a
   comfortable earnest of their endless felicity.

   II. David, having given proofs of his integrity, earnestly prays, with
   a humble confidence towards God (such as those have whose hearts
   condemn them not), that he might not fall under the doom of the wicked
   (v. 9, 10). Gather not my soul with sinners, Here, 1. David describes
   these sinners, whom he looked upon to be in a miserable condition, so
   miserable that he could not wish the worst enemy he had in the world to
   be in a worse. "They are bloody men, that thirst after blood and lie
   under a great deal of the guilt of blood. They do mischief, and
   mischief is always in their hands. Though they get by their wickedness
   (for their right hand is full of bribes which they have taken to
   pervert justice), yet that will make their case never the better; for
   what is a man profited if he gain the world and lose his soul?" 2. He
   dread having his lot with them. He never loved them, nor associated
   with them, in this world, and therefore could in faith pray that he
   might not have his lot with them in the other world. Our souls must
   shortly be gathered, to return to God that gave them and will call for
   them again. See Job xxxiv. 14. It concerns us to consider whether our
   souls will then be gathered with saints or with sinners, whether bound
   in the bundle of life with the Lord for ever, as the souls of the
   faithful are (1 Sam. xxv. 29), or bound in the bundle of tares for the
   fire, Matt. xiii. 30. Death gathers us to our people, to those that are
   our people while we live, whom we choose to associate with, and with
   whom we cast in our lot, to those death will gather us, and with them
   we must take our lot, to eternity. Balaam desired to die the death of
   the righteous; David dreaded dying the death of the wicked; so that
   both sides were of that mind, which if we be of, and will live up to
   it, we are happy for ever. Those that will not be companions with
   sinners in their mirth, nor eat of their dainties, may in faith pray
   not to be companions with them in their misery, nor to drink of their
   cup, their cup of trembling.

   III. David, with a holy humble confidence, commits himself to the grace
   of God, v. 11, 12. 1. He promises that by the grace of God he would
   persevere in his duty: "As for me, whatever others do, I will walk in
   my integrity." Note, When the testimony of our consciences for us that
   we have walked in our integrity is comfortable to us this should
   confirm our resolutions to continue therein. 2. He prays for the divine
   grace both to enable him to do so and to give him the comfort of it:
   "Redeem me out of the hands of my enemies, and be merciful to me,
   living and dying." Be we ever so confident of our integrity, yet still
   we must rely upon God's mercy and the great redemption Christ has
   wrought out, and pray for the benefit of them. 3. He pleases himself
   with his steadiness: "My foot stands in an even place, where I shall
   not stumble and whence I shall not fall." This he speaks as one that
   found his resolutions fixed for God and godliness, not to be shaken by
   the temptations of the world, and his comforts firm in God and his
   grace, not to be disturbed by the crosses and troubles of the world. 4.
   He promises himself that he should yet have occasion to praise the
   Lord, that he should be furnished with matter for praise, that he
   should have a heart for praises, and that, though he was now perhaps
   banished from public ordinances, yet he should again have an
   opportunity of blessing God in the congregation of his people. Those
   that hate the congregation of evil-doers shall be joined to the
   congregation of the righteous and join with them in praising God; and
   it is pleasant doing that in good company; the more the better; it is
   the more like heaven.
     __________________________________________________________________

P S A L M S

  PSALM XXVII.

   Some think David penned this psalm before his coming to the throne,
   when he was in the midst of his troubles, and perhaps upon occasion of
   the death of his parents; but the Jews think he penned it when he was
   old, upon occasion of the wonderful deliverance he had from the sword
   of the giant, when Abishai succoured him (2 Sam. xxi. 16, 17) and his
   people thereupon resolved he should never venture his life again in
   battle, lest he should quench the light of Israel. Perhaps it was not
   penned upon any particular occasion; but it is very expressive of the
   pious and devout affections with which gracious souls are carried out
   towards God at all times, especially in times of trouble. Here is, I.
   The courage and holy bravery of his faith, ver. 1-3. II. The
   complacency he took in communion with God and the benefit he
   experienced by it, ver. 4-6. III. His desire towards God, and his
   favour and grace, ver. 7-9, 11, 12. IV. His expectations from God, and
   the encouragement he gives to others to hope in him, ver. 10, 13, 14.
   And let our hearts be thus affected in singing this psalm.

Devout Confidence; Encouragement in Prayers.

   A psalm of David.

   1 The Lord is my light and my salvation; whom shall I fear? the Lord is
   the strength of my life; of whom shall I be afraid?   2 When the
   wicked, even mine enemies and my foes, came upon me to eat up my flesh,
   they stumbled and fell.   3 Though a host should encamp against me, my
   heart shall not fear: though war should rise against me, in this will I
   be confident.   4 One thing have I desired of the Lord, that will I
   seek after; that I may dwell in the house of the Lord all the days of
   my life, to behold the beauty of the Lord, and to enquire in his
   temple.   5 For in the time of trouble he shall hide me in his
   pavilion: in the secret of his tabernacle shall he hide me; he shall
   set me up upon a rock.   6 And now shall mine head be lifted up above
   mine enemies round about me: therefore will I offer in his tabernacle
   sacrifices of joy; I will sing, yea, I will sing praises unto the Lord.

   We may observe here,

   I. With what a lively faith David triumphs in God, glories in his holy
   name, and in the interest he had in him. 1. The Lord is my light.
   David's subjects called him the light of Israel, 2 Sam. xxi. 17. And he
   was indeed a burning and a shining light: but he owns that he shone, as
   the moon does, with a borrowed light; what light God darted upon him
   reflected upon them: The Lord is my light. God is a light to his
   people, to show them the way when they are in doubt, to comfort and
   rejoice their hearts when they are in sorrow. It is in his light that
   they now walk on in their way, and in his light they hope to see light
   for ever. 2. "He is my salvation, in whom I am safe and by whom I shall
   be saved." 3. "He is the strength of my life, not only the protector of
   my exposed life, who keeps me from being slain, but the strength of my
   frail weak life, who keeps me from fainting, sinking, and dying away."
   God, who is a believer's light, is the strength of his life, not only
   by whom, but in whom, he lives and moves. In God therefore let us
   strengthen ourselves.

   II. With what an undaunted courage he triumphs over his enemies; no
   fortitude like that of faith. If God be for him, who can be against
   him? Whom shall I fear? Of whom shall I be afraid? If Omnipotence be
   his guard, he has no cause to fear; if he knows it to be so, he has no
   disposition to fear. If God be his light, he fears no shades; if God be
   his salvation, he fears no colours. He triumphs over his enemies that
   were already routed, v. 2. His enemies came upon him, to eat up his
   flesh, aiming at no less and assured of that, but they fell; not, "He
   smote them and they fell," but, "They stumbled and fell;" they were so
   confounded and weakened that they could not go on with their
   enterprise. Thus those that came to take Christ with a word's speaking
   were made to stagger and fall to the ground, John xviii. 6. The ruin of
   some of the enemies of God's people is an earnest of the complete
   conquest of them all. And therefore, these having fallen, he is
   fearless of the rest: "Though they be numerous, a host of them,--though
   they be daring and their attempts threatening,--though they encamp
   against me, an army against one man,--though they wage war upon me, yet
   my heart shall not fear." Hosts cannot hurt us if the Lord of hosts
   protect us. Nay, in this assurance that God is for me "I will be
   confident." Two things he will be confident of:--1. That he shall be
   safe. "If God is my salvation, in the time of trouble he shall hide me;
   he shall set me out of danger and above the fear of it." God will not
   only find out a shelter for his people in distress (as he did Jer.
   xxxvi. 26), but he will himself be their hiding-place, Ps. xxxii. 7.
   His providence will, it may be, keep them safe; at least his grace will
   make them easy. His name is the strong tower into which by faith they
   run, Prov. xviii. 10. "He shall hide me, not in the strongholds of
   En-gedi (1 Sam. xxiii. 29), but in the secret of his tabernacle." The
   gracious presence of God, his power, his promise, his readiness to hear
   prayer, the witness of his Spirit in the hearts of his people--these
   are the secret of his tabernacle, and in these the saints find cause
   for that holy security and serenity of mind in which they dwell at
   ease. This sets them upon a rock which will not sink under them, but on
   which they find firm footing for their hopes; nay, it sets them up upon
   a rock on high, where the raging threatening billows of a stormy sea
   cannot touch them; it is a rock that is higher than we, Ps. lxi. 2. 2.
   That he shall be victorious (v. 6): "Now shall my head be lifted up
   above my enemies, not only so as that they cannot reach it with their
   darts, but so as that I shall be exalted to bear rule over them." David
   here, by faith in the promise of God, triumphs before the victory, and
   is as sure, not only of the laurel, but of the crown, as if it were
   already upon his head.

   III. With what a gracious earnestness he prays for a constant communion
   with God in holy ordinances, v. 4. It greatly encouraged his confidence
   in God that he was conscious to himself of an entire affection to God
   and to his ordinances, and that he was in his element when in the way
   of his duty and in the way of increasing his acquaintance with him. If
   our hearts can witness for us that we delight in God above any
   creature, that may encourage us to depend upon him; for it is a sign we
   are of those whom he protects as his own. Or it may be taken thus: He
   desired to dwell in the house of the Lord that there he might be safe
   from the enemies that surrounded him. Finding himself surrounded by
   threatening hosts, he does not say, "One thing have I desired, in order
   to my safety, that I may have my army augmented to such a number," or
   that I may be master of such a city or such a castle, but "that I may
   dwell in the house of the Lord, and then I am well." Observe,

   1. What it is he desires--to dwell in the house of the Lord. In the
   courts of God's house the priests had their lodgings, and David wished
   he had been one of them. Disdainfully as some look upon God's
   ministers, one of the greatest and best of kings that ever was would
   gladly have taken his lot, have taken his lodging, among them. Or,
   rather, he desires that he might duly and constantly attend on the
   public service of God, with other faithful Israelites, according as the
   duty of every day required. He longed to see an end of the wars in
   which he was now engaged, not that he might live at ease in his own
   palace, but that he might have leisure and liberty for a constant
   attendance in God's courts. Thus Hezekiah, a genuine son of David,
   wished for the recovery of his health, not that he might go up to the
   thrones of judgment, but that he might go up to the house of the Lord,
   Isa. xxxviii. 22. Note, All God's children desire to dwell in God's
   house; where should they dwell else? Not to sojourn there as a
   wayfaring man, that turns aside to tarry but for a night, nor to dwell
   there for a time only, as the servant that abides not in the house for
   ever, but to dwell there all the days of their life; for there the Son
   abides ever. Do we hope that praising God will be the blessedness of
   our eternity? Surely them we ought to make it the business of our time.

   2. How earnestly he covets this: "This is the one thing I have desired
   of the Lord and which I will seek after." If he were to ask but one
   thing of God, this should be it; for this he had at heart more than any
   thing. He desired it as a good thing; he desired it of the Lord as his
   gift and a token of his favour. And, having fixed his desire upon this
   as the one thing needful, he sought after it; he continued to pray for
   it, and contrived his affairs so as that he might have this liberty and
   opportunity. Note, Those that truly desire communion with God will set
   themselves with all diligence to seek after it, Prov. xviii. 1.

   3. What he had in his eye in it. He would dwell in God's house, not for
   the plenty of good entertainment that was there, in the feasts upon the
   sacrifices, nor for the music and good singing that were there, but to
   behold the beauty of the Lord and to enquire in his temple. He desired
   to attend in God's courts, (1.) That he might have the pleasure of
   meditating upon God. He knew something of the beauty of the Lord, the
   infinite and transcendent amiableness of the divine being and
   perfections; his holiness is his beauty (Ps. cx. 3), his goodness is
   his beauty, Zech. ix. 17. The harmony of all his attributes is the
   beauty of his nature. With an eye of faith and holy love we with
   pleasure behold this beauty, and observe more and more in it that is
   amiable, that is admirable. When with fixedness of thought, and a holy
   flame of devout affections, we contemplate God's glorious excellencies,
   and entertain ourselves with the tokens of his peculiar favour to us,
   this is that view of the beauty of the Lord which David here covets,
   and it is to be had in his ordinances, for there he manifests himself.
   (2.) That he might have the satisfaction of being instructed in his
   duty; for concerning this he would enquire in God's temple. Lord, what
   wilt thou have me to do? For the sake of these two things he desired
   that one thing, to dwell in the house of the Lord all the days of his
   life; for blessed are those that do so; they will be still praising him
   (Ps. lxxxiv. 4), both in speaking to him and in hearing from him.
   Mary's sitting at Christ's feet to hear his word Christ calls the one
   thing needful, and the good part.

   4. What advantage he promised himself by it. Could he but have a place
   in God's house, (1.) There he should be quiet and easy: there troubles
   would not find him, for he should be hid in secret; there troubles
   would not reach him, for he should be set on high, v. 5. Joash, one of
   David's seed, was hidden in the house of the Lord six years, and there
   not only preserved from the sword, but reserved to the crown, 2 Kings
   xi. 3. The temple was thought a safe place for Nehemiah to abscond in,
   Neh. vi. 10. The safety of believers however is not in the walls of the
   temple, but in the God of the temple and their comfort in communion
   with him. (2.) There he should be pleasant and cheerful: there he would
   offer sacrifices of joy, v. 6. For God's work is its own wages. There
   he would sing, yea, he would sing praises to the Lord. Note, Whatever
   is the matter of our joy ought to be the matter of our praise; and,
   when we attend upon God in holy ordinances, we ought to be much in joy
   and praise. It is for the glory of our God that we should sing in his
   ways; and, whenever God lifts us up above our enemies, we ought to
   exalt him in our praises. Thanks be to God, who always causeth us to
   triumph, 2 Cor. ii. 14.

Confidence in Divine Goodness.

   7 Hear, O Lord, when I cry with my voice: have mercy also upon me, and
   answer me.   8 When thou saidst, Seek ye my face; my heart said unto
   thee, Thy face, Lord, will I seek.   9 Hide not thy face far from me;
   put not thy servant away in anger: thou hast been my help; leave me
   not, neither forsake me, O God of my salvation.   10 When my father and
   my mother forsake me, then the Lord will take me up.   11 Teach me thy
   way, O Lord, and lead me in a plain path, because of mine enemies.   12
   Deliver me not over unto the will of mine enemies: for false witnesses
   are risen up against me, and such as breathe out cruelty.   13 I had
   fainted, unless I had believed to see the goodness of the Lord in the
   land of the living.   14 Wait on the Lord: be of good courage, and he
   shall strengthen thine heart: wait, I say, on the Lord.

   David in these verses expresses,

   I. His desire towards God, in many petitions. If he cannot now go up to
   the house of the Lord, yet, wherever he is, he can find a way to the
   throne of grace by prayer.

   1. He humbly bespeaks, because he firmly believes he shall have, a
   gracious audience: "Hear, O Lord, when I cry, not only with my heart,
   but, as one in earnest, with my voice too." He bespeaks also an answer
   of peace, which he expects, not from his own merit, but God's goodness:
   Have mercy upon me, and answer me, v. 7. If we pray and believe, God
   will graciously hear and answer.

   2. He takes hold of the kind invitation God had given him to this duty,
   v. 8. It is presumption for us to come into the presence of the King of
   kings uncalled, nor can we draw near with any assurance unless he hold
   forth to us the golden sceptre. David therefore going to pray fastens,
   in his thoughts, upon the call God had given him to the throne of his
   grace, and reverently touches, as it were, the top of the golden
   sceptre which was thereby held out to him. My heart said unto thee (so
   it begins in the original) or of thee, Seek you my face; he first
   revolved that, and preached that over again to himself (and that is the
   best preaching: it is hearing twice what God speaks once)--Thou saidst
   (so it may be supplied), Seek you my face; and then he returns what he
   had so meditated upon, in this pious resolution, Thy face, Lord, will I
   seek. Observe here, (1.) The true nature of religious worship; it is
   seeking the face of God. This it is in God's precept: Seek you my face;
   he would have us seek him for himself, and make his favour our chief
   good; and this it is in the saint's purpose and desire: "Thy face,
   Lord, will I seek, and nothing less will I take up with." The opening
   of his hand will satisfy the desire of other living things (Ps. cxlv.
   16), but it is only the shining of his face that will satisfy the
   desire of a living soul, Ps. iv. 6, 7. (2.) The kind of invitation of a
   gracious God to this duty: Thou saidst, Seek you my face; it is not
   only permission, but a precept; and his commanding us to seek implies a
   promise of finding; for he is too kind to say, Seek you me in vain. God
   calls us to seek his face in our conversion to him and in our converse
   with him. He calls us, by the whispers of his Spirit to and with our
   spirits, to seek his face; he calls us by his word, by the stated
   returns of opportunities for his worship, and by special providences,
   merciful and afflictive. When we are foolishly making our court to
   lying vanities God is, in love to us, calling us in him to seek our own
   mercies. (3.) The ready compliance of a gracious soul with this
   invitation. The call is immediately returned: My heart answered, Thy
   face, Lord, will I seek. The call was general; "Seek you my face;" but,
   like David, we must apply it to ourselves, "I will seek it." The word
   does us no good when we transfer it to others, and do not ourselves
   accept the exhortation. The call was, Seek you my face; the answer is
   express, Thy face, Lord, will I seek; like that (Jer. iii. 22), Behold,
   we come unto thee. A gracious heart readily echoes to the call of a
   gracious God, being made willing in the day of his power.

   3. He is very particular in his requests. (1.) For the favour of God,
   that he might not be shut out from that (v. 9): "Thy face, Lord, will I
   seek, in obedience to thy command; therefore hide not thy face from me;
   let me never want the reviving sense of the favour; love me, and let me
   know that thou lovest me; put not thy servant away in anger." He owns
   he had deserved God's displeasure, but begs that, however God might
   correct him, he would not cast him away from his presence; for what is
   hell but that? (2.) For the continuance of his presence with him: "Thou
   hast been my help formerly, and thou are the God of my salvation; and
   therefore whither shall I go but to thee? O leave me not, neither
   forsake me; withdraw not the operations of thy power from me, for then
   I am helpless; withdraw not the tokens of thy good-will to me, for then
   I am comfortless." (3.) For the benefit of divine guidance (v. 11):
   "Teach me thy way, O Lord! give me to understand the meaning of thy
   providences towards me and make them plain to me; and give me to know
   my duty in every doubtful case, that I may not mistake it, but may walk
   rightly, and that I may not do it with hesitation, but may walk
   surely." It is not policy, but plainness (that is, downright honesty)
   that will direct us into and keep us in the way of our duty. He begs to
   be guided in a plain path, because of his enemies, or (as the margin
   reads it) his observers. His enemies watched for his halting, that they
   may find occasion against him. Saul eyed David, 1 Sam. xviii. 9. This
   quickened him to pray, "Lord, lead me in a plain path, that they may
   have nothing ill, or nothing that looks ill, to lay to my charge." (4.)
   For the benefit of a divine protection (v. 12): "Deliver me not over to
   the will of my enemies. Lord, let them not gain their point, for it
   aims at my life, and no less, and in such a way as that I have no fence
   against them, but thy power over their consciences; for false witnesses
   have risen up against me, that aim further than to take away my
   reputation or estate, for they breathe out cruelty; it is the blood,
   the precious blood, they thirst after." Herein David was a type of
   Christ; for false witnesses rose up against him, and such as breathed
   out cruelty; but though he was delivered into their wicked hands, he
   was not delivered over to their will, for they could not prevent his
   exaltation.

   II. He expresses his dependence upon God,

   1. That he would help and succour him when all other helps and succours
   failed him (v. 10): "When my father and my mother forsake me, the
   nearest and dearest friends I have in the world, from whom I may expect
   most relief and with most reason, when they die, or are at a distance
   from me, or are disabled to help me in time of need, or are unkind to
   me or unmindful of me, and will not help me, when I am as helpless as
   ever poor orphan was that was left fatherless and motherless, then I
   know the Lord will take me up, as a poor wandering sheep is taken up,
   and saved from perishing." His time to help those that trust in him is
   when all other helpers fail, when it is most for his honour and their
   comfort. With him the fatherless find mercy. This promise has often
   been fulfilled in the letter of it. Forsaken orphans have been taken
   under the special care of the divine Providence, which has raised up
   relief and friends for them in a way that one would not have expected.
   God is a surer and better friend than our earthly parents are or can
   be.

   2. That in due time he should see the displays of his goodness, v. 13.
   He believed he should see the goodness of the Lord in the land of the
   living; and, if he had not done so, he would have fainted under his
   afflictions. Even the best saints are subject to faint when their
   troubles become grievous and tedious, their spirits are overwhelmed,
   and their flesh and heart fail. But then faith is a sovereign cordial;
   it keeps them from desponding under their burden and from despairing of
   relief, keeps them hoping, and praying, and waiting, and keeps up in
   them good thoughts of God, and the comfortable enjoyment of themselves.
   But what was it the belief of which kept David from fainting?--that he
   should see the goodness of the Lord, which now seemed at a distance.
   Those that walk by faith in the goodness of the Lord shall in due time
   walk in the sight of that goodness. This he hopes to see in the land of
   the living, that is, (1.) In this world, that he should outlive his
   troubles and not perish under them. It is his comfort, not so much that
   he shall see the land of the living as that he shall see the goodness
   of God in it; for that is the comfort of all creature-comforts to a
   gracious soul. (2.) In the land of Canaan, and in Jerusalem where the
   lively oracles were. In comparison with the heathen, that were dead in
   sin, the land of Israel might fitly be called the land of the living;
   there God was known, and there David hoped to see his goodness; see 2
   Sam. xv. 25, 26. Or, (3.), In heaven. It is that alone that may truly
   be called the land of the living, where there is no more death. This
   earth is the land of the dying. There is nothing like the believing
   hope of eternal life, the foresights of that glory, and foretastes of
   those pleasures, to keep us from fainting under all the calamities of
   this present time.

   3. That in the mean time he should be strengthened to bear up under his
   burdens (v. 14); whether he says it to himself, or to his friends, it
   comes all to one; this is that which encourages him: He shall
   strengthen thy heart, shall sustain thy spirit, and then the spirit
   shall sustain the infirmity. In that strength, (1.) Keep close to God
   and to your duty. Wait on the Lord by faith, and prayer, and a humble
   resignation to his will; wait, I say, on the Lord; whatever you do,
   grow not remiss in your attendance upon God. (2.) Keep up your spirits
   in the midst of the greatest dangers and difficulties: Be of good
   courage; let your hearts be fixed, trusting in God, and your minds
   stayed upon him, and then let none of these things move you. Those that
   wait upon the Lord have reason to be of good courage.
     __________________________________________________________________

P S A L M S

  PSALM XXVIII.

   The former part of this psalm is the prayer of a saint militan and now
   in distress (ver. 1-3), to which is added the doom of God's implacable
   enemies, ver. 4, 5. The latter part of the psalm is the thanksgiving of
   a saint triumphant, and delivered out of his distresses (ver. 6-8), to
   which is added a prophetical prayer for all God's faithful loyal
   subjects, ver. 9. So that it is hard to say which of these two
   conditions David was in when he penned it. Some think he was now in
   trouble seeking God, but at the same time preparing to praise him for
   his deliverance, and by faith giving him thanks for it, before it was
   wrought. Others think he was now in triumph, but remembered, and
   recorded for his own and others' benefit, the prayers he made when he
   was in affliction, that the mercy might relish the better, when it
   appeared to be an answer to them.

Prayer for Deliverance.

   A psalm of David.

   1 Unto thee will I cry, O Lord my rock; be not silent to me: lest, if
   thou be silent to me, I become like them that go down into the pit.   2
   Hear the voice of my supplications, when I cry unto thee, when I lift
   up my hands toward thy holy oracle.   3 Draw me not away with the
   wicked, and with the workers of iniquity, which speak peace to their
   neighbours, but mischief is in their hearts.   4 Give them according to
   their deeds, and according to the wickedness of their endeavours: give
   them after the work of their hands; render to them their desert.   5
   Because they regard not the works of the Lord, nor the operation of his
   hands, he shall destroy them, and not build them up.

   In these verses David is very earnest in prayer.

   I. He prays that God would graciously hear and answer him, now that, in
   his distress, he called upon him, v. 1, 2. Observe his faith in prayer:
   O Lord, my rock, denoting his belief of God's power (he is a rock) and
   his dependence upon that power--"He is my rock, on whom I build my
   hope." Observe his fervency in prayer: "To thee will I cry, as one in
   earnest, being ready to sink, unless thou come in with seasonable
   succour." And observe how solicitous he is to obtain an answer: "Be not
   silent to me, as one angry at my prayers, Ps. lxxx. 4. Lord, speak to
   me, answer me with good words and comfortable words (Zech. i. 13);
   though the thing I pray for has not been given me, yet let God speak to
   me joy and gladness, and make me to hear them. Lord, speak for me, in
   answer to my prayers, plead my cause, command deliverances for me, and
   thus hear and answer the voice of my supplications." Two things he
   pleads:--1. The sad despair he should be in if God slighted him: "If
   thou be silent to me, and I have not the tokens of thy favour, I am
   like those that go down into the pit (that is, I am a dead man, lost
   and undone); if God be not my friend, appear not to me and appear not
   for me, my hope and my help will have perished." Nothing can be so
   cutting, so killing, to a gracious soul, as the want of God's favour
   and the sense of his displeasure. I shall be like those that go down to
   hell (so some understand it); for what is the misery of the damned but
   this, that God is ever silent to them and deaf to their cry? Those are
   in some measure qualified for God's favour, and may expect it, who are
   thus possessed with a dread of his wrath, and to whom his frowns are
   worse than death. 2. The good hopes he had that God would favour him: I
   lift up my hands towards thy holy oracle, which denotes, not only an
   earnest desire, but an earnest expectation, thence to receive an answer
   of peace. The most holy place within the veil is here, as elsewhere,
   called the oracle; there the ark and the mercy-seat were, there God was
   said to dwell between the cherubim, and thence he spoke to his people,
   Num. vii. 89. That was a type of Christ, and it is to him that we must
   lift up our eyes and hands, for through him all good comes from God to
   us. It was also a figure of heaven (Heb. ix. 24); and from God as our
   Father in heaven we are taught to expect an answer to our prayers. The
   scriptures are called the oracles of God, and to them we must have an
   eye in our prayers and expectations. There is the word on which God
   hath caused and encouraged us to hope.

   II. He deprecates the doom of wicked people, as before (Ps. xxvi. 9,
   "Gather not my soul with sinners): Lord, I attend thy holy oracle, draw
   me not away from that with the wicked, and with the workers of
   iniquity," v. 3. 1. "Save me from being entangled in the snares they
   have laid for me. They flatter and cajole me, and speak peace to me;
   but they have a design upon me, for mischief is in their heart; they
   aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn
   away and ruined by their cursed plots; for they have, can have, no
   power, no success, against me, except it be given them from above." 2.
   "Save me from being infected with their sins and from doing as they do.
   Let me not be drawn away by their fallacious arguments, or their
   allurements, from the holy oracle (where I desire to dwell all the days
   of my life), to practise any wicked works;" see Ps. cxli. 4. "Lord,
   never leave me to myself, to use such arts of deceit and treachery for
   my safety as they use to my ruin. Let no event of Providence be an
   invincible temptation to me, to draw me either into the imitation or
   into the interest of wicked people." Good men dread the way of sinners;
   the best are sensible of the danger they are in of being drawn aside
   into it; and therefore we should all pray earnestly to God for his
   grace to keep us in our integrity. 3. "Save me from being involved in
   their doom; let me not be led forth with the workers of iniquity, for I
   am not one of those that speak peace while war is in their hearts."
   Note, Those that are careful not to partake with sinners in their sins
   have reason to hope that they shall not partake with them in their
   plagues, Rev. xviii. 4.

   III. He imprecates the just judgments of God upon the workers of
   iniquity (v. 4): Give them according to their deeds. This is not the
   language of passion or revenge, nor is it inconsistent with the duty of
   praying for our enemies. But, 1. Thus he would show how far he was from
   complying with the workers of iniquity, and with what good reason he
   had begged not to be drawn away with them, because he was convinced
   that they could not be made more miserable then to be dealt with
   according to their deeds. 2. Thus he would express his zeal for the
   honour of God's justice in the governing world. "Lord, they think all
   well that they do, and justify themselves in their wicked practices.
   Lord, give them after the work of their hands, and so undeceive those
   about them, who think there is no harm in what they do because it goes
   unpunished," Ps. xciv. 1, 2. 3. This prayer is a prophecy that God
   will, sooner or later, render to all impenitent sinners according to
   their deserts. If what has been done amiss be not undone by repentance,
   there will certainly come a reckoning day, when God will render to
   every man who persists in his evil deeds according to them. It is a
   prophecy particularly of the destruction of destroyers: "They speak
   peace to their neighbours, but mischief is in their hearts; Lord, give
   them according to their deeds, let the spoilers be spoiled, and let
   those be treacherously dealt with who have thus dealt treacherously;"
   see Isa. xxxiii. 1; Rev. xviii. 6; xiii. 10. Observe, He foretels that
   God will reward them, not only according to their deed, but according
   to the wickedness of their endeavours; for sinners shall be reckoned
   with, not only for the mischief they have done, but for the mischief
   they would have done, which they designed, and did what they could to
   effect. And, if God go by this rule in dealing with the wicked, surely
   he will do so in dealing with the righteous, and will reward them, not
   only for the good they have done, but for the good they have
   endeavoured to do, though they could not accomplish it.

   IV. He foretels their destruction for their contempt of God and his
   hand (v. 5): "Because they regard not the works of the Lord and the
   operations of his hands, by which he manifests himself and speaks to
   the children of men, he will destroy them in this world and in the
   other, and not build them up." Note, A stupid regardlessness of the
   works of God is the cause of their ruin. Why do men question the being
   or attributes of God, but because they do not duly regard his
   handiworks, which declare his glory, and in which the invisible things
   of him are clearly seen? Why do men forget God, and live without him,
   nay, affront God, and live in rebellion against him, but because they
   consider not the instances of that wrath of his which is revealed from
   heaven against all ungodliness and unrighteousness of men? Why do the
   enemies of God's people hate and persecute them, and devise mischief
   against them, but because they regard not the works God has wrought for
   his church, by which he has made it appear how dear it is to him? See
   Isa. v. 12.

   In singing this we must arm ourselves against all temptations to join
   with the workers of iniquity, and animate ourselves against all the
   troubles we may be threatened with by the workers of iniquity.

Devout Thanksgiving and Praise.

   6 Blessed be the Lord, because he hath heard the voice of my
   supplications.   7 The Lord is my strength and my shield; my heart
   trusted in him, and I am helped: therefore my heart greatly rejoiceth;
   and with my song will I praise him.   8 The Lord is their strength, and
   he is the saving strength of his anointed.   9 Save thy people, and
   bless thine inheritance: feed them also, and lift them up for ever.

   In these verses,

   I. David gives God thanks for the audience of his prayers as
   affectionately as a few verses before he had begged it: Blessed be the
   Lord, v. 6. How soon are the saints' sorrows turned into songs and
   their prayers into praises! It was in faith that David prayed (v. 2),
   Hear the voice of my supplications; and by the same faith he gives
   thanks (v. 6) that God has heard the voice of his supplications. Note,
   1. Those that pray in faith may rejoice in hope. "He hath heard me
   (graciously accepted me) and I am as sure of a real answer as if I had
   it already." 2. What we win by prayer we must wear by praise. Has God
   heard our supplications? Let us then bless his name.

   II. He encourages himself to hope in God for the perfecting of every
   thing that concerned him. Having given to God the glory of his grace
   (v. 6), he is humbly bold to take the comfort of it, v. 7. This is the
   method of attaining peace: let us begin with praise that is attainable.
   Let us first bless God and then bless ourselves. Observe, 1. His
   dependence upon God: "The Lord is my strength, to support me, and carry
   me on, through all my services and sufferings. He is my shield, to
   protect me from all the malicious designs of my enemies against me. I
   have chosen him to be so, I have always found him so, and I expect he
   will still be so." 2. His experience of the benefits of that
   dependence: "My heart trusted in him, and in his power and promise; and
   it has not been in vain to do so, for I am helped, I have been often
   helped; not only God has given to me, in his due time, the help I
   trusted to him for, but my very trusting in him has helped me, in the
   mean time, and kept me from fainting." Ps. xxvii. 13. The very actings
   of faith are present aids to a dropping spirit, and often help it at a
   dead lift. 3. His improvement of this experience. (1.) He had the
   pleasure of it: Therefore my heart greatly rejoices. The joy of a
   believer is seated in the heart, while, in the laughter of the fool,
   the heart is sorrowful. It is great joy, joy unspeakable and full of
   glory. The heart that truly believes shall in due time greatly rejoice;
   it is joy and peace in believing that we are to expect. (2.) God shall
   have the praise of it: when my heart greatly rejoices, with my song
   will I praise him. This must we express our gratitude; it is the least
   we can do; and others will hereby be invited and encouraged to trust in
   him too.

   III. He pleases himself with the interest which all good people,
   through Christ, have in God (v. 8): "The Lord is their strength; not
   mine only, but the strength of every believer." Note, The saints
   rejoice in their friends' comforts as well as their own; for, as we
   have not the less benefit from the light of the sun, so neither from
   the light of Gods' countenance, for others' sharing therein; for we are
   sure there is enough for all and enough for each. This is our communion
   with all saints, that God is their strength and ours, Christ their Lord
   and ours, 1 Cor. i. 2. He is their strength, the strength of all
   Israel, because he is the saving strength of his anointed, that is, 1.
   Of David in the type. God, in strengthening him that was their king and
   fought their battles, strengthened the whole kingdom. He calls himself
   God's anointed because it was the unction he had received that exposed
   him to the envy of his enemies, and therefore entitled him to the
   divine protection. 2. Of Christ, his anointed, his Messiah, in the
   anti-type. God was his saving strength, qualified him for his
   undertaking and carried him through it; see Ps. lxxxix. 21; Isa. xlix.
   5; l. 7, 9. And so he becomes their strength, the strength of all the
   saints; he strengthened him that is the church's head, and from him
   diffuses strength to all the members, has commanded his strength, and
   so strengthens what he has wrought for us; Ps. lxviii. 28; lxxx. 17,
   18.

   IV. He concludes with a short but comprehensive prayer for the church
   of God, v. 9. He prays for Israel, not as his people ("save my people,
   and bless my inheritance"), though they were so, but, "thine." God's
   interest in them lay nearer his heart than his own. We are thy people
   is a good plea, Isa. lxiv. 9; lxiii. 19. I am thine, save me. God's
   people are his inheritance, dear to him, and precious in his eyes; what
   little glory he has from this world he has from them. The Lord's
   portion is his people. That which he begs of God for them is, 1. That
   he would save them from their enemies and the dangers they were exposed
   to. 2. That he would bless them with all good, flowing from his favour,
   in performance of his promise, and amounting to a happiness for them.
   3. That he would feed them, bless them with plenty, and especially the
   plenty of his ordinances, which are food to the soul. Rule them; so the
   margin. "Direct their counsels and actions aright, and overrule their
   affairs for good. Feed them, and rule them; sets pastors, set rulers,
   over them, that shall do their office with wisdom and understanding."
   4. That he would lift them up for ever, lift them up out of their
   troubles and distresses, and do this, not only for those of that age,
   but for his people in every age to come, even to the end. "Lift them up
   into thy glorious kingdom, lift them up as high as heaven." There, and
   there only, will the saints be lifted up for ever, never more to sink
   or be depressed. Observe, Those, and those only, whom God feeds and
   rules, who are willing to be taught, and guided, and governed, by him,
   shall be saved, and blessed, and lifted up for ever.
     __________________________________________________________________

P S A L M S

  PSALM XXIX.

   It is the probable conjecture of some very good interpreters that David
   penned this psalm upon occasion, and just at the time, of a great storm
   of thunder, lightning, and rain, as the eighth psalm was his meditation
   in a moon-light night and the nineteenth in a sunny morning. It is good
   to take occasion from the sensible operations of God's power in the
   kingdom of nature to give glory to him. So composed was David, and so
   cheerful, even in a dreadful tempest, when others trembled, that then
   he penned this psalm; for, "though the earth be removed, yet will we
   not fear." I. He calls upon the great ones of the world to give glory
   to God, ver. 1, 2. II. To convince them of the goodness of that God
   whom they were to adore, he takes notice of his power and terror in the
   thunder, and lightning, and thunder-showers (ver. 3-9), his sovereign
   dominion over the world (ver. 10), and his special favour to his
   church, ver. 11. Great and high thoughts of God should fill us in
   singing this psalm.

The Glory of the Lord.

   A psalm of David.

   1 Give unto the Lord, O ye mighty, give unto the Lord glory and
   strength.   2 Give unto the Lord the glory due unto his name; worship
   the Lord in the beauty of holiness.   3 The voice of the Lord is upon
   the waters: the God of glory thundereth: the Lord is upon many waters.
     4 The voice of the Lord is powerful; the voice of the Lord is full of
   majesty.   5 The voice of the Lord breaketh the cedars; yea, the Lord
   breaketh the cedars of Lebanon.   6 He maketh them also to skip like a
   calf; Lebanon and Sirion like a young unicorn.   7 The voice of the
   Lord divideth the flames of fire.   8 The voice of the Lord shaketh the
   wilderness; the Lord shaketh the wilderness of Kadesh.   9 The voice of
   the Lord maketh the hinds to calve, and discovereth the forests: and in
   his temple doth every one speak of his glory.   10 The Lord sitteth
   upon the flood; yea, the Lord sitteth King for ever.   11 The Lord will
   give strength unto his people; the Lord will bless his people with
   peace.

   In this psalm we have,

   I. A demand of the homage of the great men of the earth to be paid to
   the great God. Every clap of thunder David interpreted as a call to
   himself and other princes to give glory to the great God. Observe, 1.
   Who they are that are called to this duty: "O you mighty (v. 1), you
   sons of the mighty, who have power, and on whom that power is devolved
   by succession and inheritance, who have royal blood running in your
   veins!" It is much for the honour of the great God that the men of this
   world should pay their homage to him; and they are bound to do it, not
   only because, high as they are, he is infinitely above them, and
   therefore they must bow to him, but because they have their power from
   him, and are to use it for him, and this tribute of acknowledgment they
   owe to him for it. 2. How often this call is repeated; Give unto the
   Lord, and again, and a third time, Give unto the Lord. This intimates
   that the mighty men are backward to this duty and are with difficulty
   persuaded to it, but that it is of great consequence to the interests
   of God's kingdom among men that princes should heartily espouse them.
   Jerusalem flourishes when the kings of the earth bring their glory and
   honour into it, Rev. xxi. 24. 3. What they are called to do--to give
   unto the Lord, not as if he needed any thing, or could be benefited by
   any gifts of ours, nor as if we had any thing to give him that is not
   his own already (Who hath first given to him?), but the recognition of
   his glory, and of his dominion over us, he is pleased to interpret as a
   gift to him: "Give unto the Lord your own selves, in the first place,
   and then your services. Give unto the Lord glory and strength;
   acknowledge his glory and strength, and give praise to him as a God of
   infinite majesty and irresistible power; and whatever glory or strength
   he has by his providence entrusted you with offer it to him, to be used
   for his honour, in his service. Give him your crowns; let them be laid
   at his feet; give him your sceptres, your swords, your keys, put all
   into his hand, that you, in the use of them, may be to him for a name
   and a praise." Princes value themselves by their glory and strength;
   these they must ascribe to God, owning him to be infinitely more
   glorious and powerful than they. This demand of homage from the mighty
   must be looked upon as directed either to the grandees of David's own
   kingdom, the peers of the realm, the princes of the tribes (and it is
   to excite them to a more diligent and constant attendance at God's
   altars, in which he had observed them very remiss), or to the
   neighbouring kings whom he by his sword had made tributaries to Israel
   and now would persuade to become tributaries to the God of Israel.
   Crowned heads must bow before the King of kings. What is here said to
   the mighty is said to all: Worship God; it is the sum and substance of
   the everlasting gospel, Rev. xiv. 6, 7. Now we have here, (1.) The
   nature of religious worship; it is giving to the Lord the glory due to
   his name, v. 2. God's name is that whereby he has made himself known.
   There is a glory due to his name. It is impossible that we should give
   him all the glory due to his name; when we have said and done our best
   for the honour of God's name, still we come infinitely short of the
   merit of the subject; but when we answer that revelation which he has
   made of himself, with suitable affections and adorations, then we give
   him some of that glory which is due to his name. If we would, in
   hearing and praying, and other acts of devotion, receive grace from
   God, we must make it our business to give glory to God. (2.) The rule
   of the performance of religious exercises; Worship the Lord in the
   beauty of holiness, which denotes, [1.] The object of our worship; the
   glorious majesty of God is called the beauty of holiness, 2 Chron. xx.
   21. In the worship of God we must have an eye to his beauty, and adore
   him, not only as infinitely awful and therefore to be feared above all,
   but as infinitely amiable and therefore to be loved and delighted in
   above all; especially we must have an eye to the beauty of his
   holiness; this the angels fasten upon in their praises, Rev. iv. 8. Or,
   [2.] The place of worship. The sanctuary then was the beauty of
   holiness, Ps. xlviii. 1, 2; Jer. xvii. 12. The beauty of the sanctuary
   was the exact agreement of the worship there performed with the divine
   appointment--the pattern in the mount. Now, under the gospel, solemn
   assemblies of Christians (which purity is the beauty of) are the places
   where God is to be worshipped. Or, [3.] The manner of worship. We must
   be holy in all our religious performances, devoted to God, and to his
   will and glory. There is a beauty in holiness, and it is that which
   puts an acceptable beauty upon all the acts of worship.

   II. Good reason given for this demand. We shall see ourselves bound to
   give glory to God if we consider,

   1. His sufficiency in himself, intimated in his name Jehovah--I am that
   I am, which is repeated here no fewer than eighteen times in this short
   psalm, twice in every verse but three, and once in two of those three;
   I do not recollect that there is the like in all the book of psalms.
   Let the mighty ones of the earth know him by this name and give him the
   glory due to it.

   2. His sovereignty over all things. Let those that rule over men know
   there is a God that rules over them, that rules over all. The psalmist
   here sets forth God's dominion,

   (1.) In the kingdom of nature. In the wonderful effects of natural
   causes, and the operations of the powers of nature, we ought to take
   notice of God's glory and strength, which we are called upon to ascribe
   to him; in the thunder, and lightning, and rain, we may see, [1.] His
   glory. It is the God of glory that thunders (thunders is the noise of
   his voice, Job xxxvii. 2), and it declares him a God of glory, so awful
   is the sound of the thunder, and so bright the flash of its companion,
   the lightning; to the hearing and to the sight nothing is more
   affecting than these, as if by those two learning senses God would have
   such proofs of his glory to the minds of men as should leave the most
   stupid inexcusable. Some observe that there were then some particular
   reasons why thunder should be called the voice of the Lord, not only
   because it comes from above, is not under the direction or foresight of
   any man, speaks aloud, and reaches far, but because God often spoke in
   thunder, particularly at Mount Sinai, and by thunder discomfited the
   enemies of Israel. To speak it the voice of the God of glory, it is
   here said to be upon the water, upon many waters (v. 3); it reaches
   over the vast ocean, the waters under the firmament; it rattles among
   the thick clouds, the waters above the firmament. Every one that hears
   the thunder (his ear being made to tingle with it) will own that the
   voice of the Lord is full of majesty (Ps. xxix. 4), enough to make the
   highest humble (for none can thunder with a voice like him) and the
   proudest tremble--for, if his voice be so terrible, what is his arm?
   Every time we hear it thunder, let our hearts be thereby filled with
   great, and high, and honourable thoughts of God, in the holy adorings
   and admirings of whom the power of godliness does so much consist. O
   Lord our God! thou art very great. [2.] His power (v. 4): The voice of
   the Lord is powerful, as appears by the effects of it; for it works
   wonders. Those that write natural histories relate the prodigious
   effects of thunder and lightning, even out of the ordinary course of
   natural causes, which must be resolved into the omnipotence of the God
   of nature. First, Trees have been rent and split by thunderbolts, v. 5,
   6. The voice of the Lord, in the thunder, often broke the cedars, even
   those of Lebanon, the strongest, the stateliest. Some understand it of
   the violent winds which shook the cedars, and sometimes tore off their
   aspiring tops. Earthquakes also shook the ground itself on which the
   trees grew, and made Lebanon and Sirion to dance; the wilderness of
   Kadesh also was in like manner shaken (v. 8), the trees by winds, the
   ground by earthquakes, and both by thunders, of which I incline rather
   to understand it. The learned Dr. Hammond understands it of the
   consternations and conquest of neighbouring kingdoms that warred with
   Israel and opposed David, as the Syrians, whose country lay near the
   forest of Lebanon, the Amorites that bordered on Mount Hermon, and the
   Moabites and Ammonites that lay about the wilderness of Kadesh.
   Secondly. Fires have been kindled by lightnings and houses and churches
   thereby consumed; hence we read of hot thunderbolts (Ps. lxxviii. 48);
   accordingly the voice of the Lord, in the thunder, is here said to
   divide the flames of fire (v. 7), that is, to scatter them upon the
   earth, as God sees fit to direct them and do execution by them.
   Thirdly, The terror of thunder makes the hinds to calve sooner, and
   some think more easily, than otherwise they would. The hind is a
   timourous creature, and much affected with the noise of thunder; and no
   marvel, when sometimes proud and stout men have been made to tremble at
   it. The emperor Caligula would hide himself under his bed when it
   thundered. Horace, the poet, owns that he was reclaimed from atheism by
   the terror of thunder and lightning, which he describes somewhat like
   this of David, lib. 1, ode 34. The thunder is said here to discover the
   forest, that is, it so terrifies the wild beasts of the forest that
   they quit the dens and thickets in which they hid themselves are so are
   discovered. Or it throws down the trees, and so discovers the ground
   that was shaded by them. Whenever it thunders let us think of this
   psalm; and, whenever we sing this psalm, let us think of the dreadful
   thunder-claps we have sometimes heard, and thus bring God's words and
   his works together, that by both we may be directed and quickened to
   give unto him the glory due unto his name; and let us bless him that
   there is another voice of his besides this dreadful one, by which God
   now speaks to us, even the still small voice of his gospel, the terror
   of which shall not make us afraid.

   (2.) In the kingdom of providence, v. 10. God is to be praised as the
   governor of the world of mankind. He sits upon the flood; he sits King
   for ever. He not only sits at rest in the enjoyment of himself, but he
   sits as King in the throne which he has prepared in the heavens (Ps.
   ciii. 19), where he takes cognizance of, and gives orders about, all
   the affairs of the children of men, and does all according to his will,
   according to the counsel of his will. Observe, [1.] The power of his
   kingdom: He sits upon the flood. As he has founded the earth, so he has
   founded his own throne, upon the floods, Ps. xxiv. 2. The ebbings and
   flowings of this lower world, and the agitations and revolutions of the
   affairs in it, give not the least shake to the repose nor to the
   counsels of the Eternal Mind. The opposition of his enemies is compared
   to the flood (Ps. xciii. 3, 4); but the Lord sits upon it; he crushes
   it, conquers it, and completes his own purposes in despite of all the
   devices that are in men's hearts. The word here translated the flood is
   never used but concerning Noah's flood; and therefore some think it is
   that which is here spoken of. God did sit upon that flood as a Judge
   executing the sentence of his justice upon the world of the ungodly
   that was swept away by it. And he still sits upon the flood,
   restraining the waters of Noah, that they turn not again to cover the
   earth, according to his promise never to destroy the earth any more by
   a flood, Gen. ix. 11; Isa. liv. 9. [2.] The perpetuity of his kingdom;
   He sits King for ever; no period can, or shall, be put to his
   government. The administration of his kingdom is consonant to his
   counsels from eternity and pursuant to his designs for eternity.

   (3.) In the kingdom of grace. Here his glory shines most brightly, [1.]
   In the adorations he receives from the subjects of that kingdom (v. 9).
   In his temple, where people attend his discoveries of himself and his
   mind and attend him with their praises, every one speaks of his glory.
   In the world every man sees it, or at least may behold it afar off (Job
   xxxvi. 25); but it is only in the temple, in the church, that it is
   spoken of to his honour. All his works do praise him (that is, they
   minister matter for praise), but his saints only do bless him, and
   speak of his glory of his works, Ps. cxlv. 10. [2.] In the favours he
   bestows upon the subjects of that kingdom, v. 11. First, He will
   qualify them for his service: He will give strength to his people, to
   fortify them against every evil work and to furnish them for every good
   work; out of weakness they shall be made strong; nay, he will perfect
   strength in weakness. Secondly, He will encourage them in his service:
   He will bless his people with peace. Peace is a blessing of inestimable
   value, which God designs for all his people. The work of righteousness
   is peace (great peace have those that love thy law); but much more the
   crown of righteousness: the end of righteousness is peace; it is
   endless peace. When the thunder of God's wrath shall make sinners
   tremble the saints shall lift up their heads with joy.
     __________________________________________________________________

P S A L M S

  PSALM XXX.

   This is a psalm of thanksgiving for the great deliverances which God
   had wrought for David, penned upon occasion of the dedicating of his
   house of cedar, and sung in that pious solemnity, though there is not
   any thing in it that has particular reference to that occasion. Some
   collect from divers passages in the psalm itself that it was penned
   upon his recovery from a dangerous fit of sickness, which might happen
   to be about the time of the dedication of his house. I. He here praises
   God for the deliverances he had wrought for him, ver. 1-3. II. He calls
   upon others to praise him too, and encourages them to trust in him,
   ver. 4, 5. III. He blames himself for his former security, ver. 6, 7.
   IV. He recollects the prayers and complaints he had made in his
   distress, ver. 8-10. With them he stirs up himself to be very thankful
   to God for the present comfortable change, ver. 11, 12. In singing this
   psalm we ought to remember with thankfulness any like deliverances
   wrought for us, for which we must stir up our selves to praise him and
   by which we must be engaged to depend upon him.

Thanksgiving and Praise.

   A psalm and song at the dedication of the house of David.

   1 I will extol thee, O Lord; for thou hast lifted me up, and hast not
   made my foes to rejoice over me.   2 O Lord my God, I cried unto thee,
   and thou hast healed me.   3 O Lord, thou hast brought up my soul from
   the grave: thou hast kept me alive, that I should not go down to the
   pit.   4 Sing unto the Lord, O ye saints of his, and give thanks at the
   remembrance of his holiness.   5 For his anger endureth but a moment;
   in his favour is life: weeping may endure for a night, but joy cometh
   in the morning.

   It was the laudable practice of the pious Jews, and, though not
   expressly appointed, yet allowed and accepted, when they had built a
   new house, to dedicate it to God, Deut. xx. 5. David did so when his
   house was built, and he took possession of it (2 Sam. v. 11); for royal
   palaces do as much need God's protection, and are as much bound to be
   at his service, as ordinary houses. Note, The houses we dwell in
   should, at our first entrance upon them, be dedicated to God, as little
   sanctuaries. We must solemnly commit ourselves, our families, and all
   our family affairs, to God's guidance and care, must pray for his
   presence and blessing, must devote ourselves and all ours to his glory,
   and must resolve both that we put away iniquity far from our
   tabernacles and that we and our houses will serve the Lord both in the
   duties of family worship and in all instances of gospel obedience. Some
   conjecture that this psalm was sung at the re-dedication of David's
   house, after he had been driven out of it by Absalom, who had defiled
   it with his incest, and that it is a thanksgiving for the crushing of
   that dangerous rebellion. In these verses,

   I. David does himself give God thanks for the great deliverances he had
   wrought for him (v. 1): "I will extol thee, O Lord! I will exalt thy
   name, will praise thee as one high and lifted up, I will do what I can
   to advance the interest of thy kingdom among men. I will extol thee,
   for thou hast lifted me up, not only up out of the pit in which I was
   sinking, but up to the throne of Israel." He raiseth up the poor out of
   the dust. In consideration of the great things God has done to exalt
   us, both by his providence and by his grace, we are bound, in
   gratitude, to do all we can to extol his name, though the most we can
   do is but little. Three thing magnify David's deliverance:--1. That it
   was the defeat of his enemies. They were not suffered to triumph over
   him, as they would have done (though it is a barbarous thing) if he had
   died of this sickness or perished in this distress: see Ps. xli. 11. 2.
   That it was an answer to his prayers (v. 2): I cried unto thee. All the
   expressions of the sense we have of our troubles should be directed to
   God, and every cry be a cry to him; and giving way, in this manner, to
   our grief, will ease a burdened spirit. "I cried to thee, and thou hast
   not only heard me, but healed me, healed the distempered body, healed
   the disturbed and disquieted mind, healed the disordered distracted
   affairs of the kingdom." This is what God glories in, I am the Lord
   that healeth thee (Exod. xv. 26), and we must give him the glory of it.
   3. That it was the saving of his life; for he was brought to the last
   extremity, dropping into the grave, and ready to go down into the pit,
   and yet rescued and kept alive, v. 3. The more imminent our dangers
   have been, the more eminent our deliverances have been, the more
   comfortable are they to ourselves and the more illustrious proofs of
   the power and goodness of God. A life from the dead ought to be spent
   in extolling the God of our life.

   II. He calls upon others to join with him in praise, not only for the
   particular favours God has bestowed upon him, but for the general
   tokens of his good-will to all his saints (v. 4): Sing unto the Lord, O
   you saints of his! All that are truly saints he owns for his. There is
   a remnant of such in this world, and from them it is expected that they
   sing unto him; for they are created and sanctified, made and made
   saints, that they may be to him for a name and a praise. His saints in
   heaven sing to him; why should not those on earth be doing the same
   work, as well as they can, in concert with them? 1. They believe him to
   be a God of unspotted purity; and therefore let them sing to him; "Let
   them give thanks at the remembrance of his holiness; let them praise
   his holy name, for holiness is his memorial throughout all
   generations." God is a holy God; his holiness is his glory; that is the
   attribute which the holy angels, in their praises, fasten most upon,
   Isa. vi. 3; Rev. iv. 8. We ought to be much in the mention and
   remembrance of God's holiness. It is a matter of joy to the saints that
   God is a holy God; for then they hope he will make them holy, more
   holy. None of all God's perfections carries in it more terror to the
   wicked, nor more comfort to the godly, than his holiness. It is a good
   sign that we are in some measure partakers of his holiness if we can
   heartily rejoice and give thanks at the remembrance of it. 2. They have
   experienced him to be a God gracious and merciful; and therefore let
   them sing to him. (1.) We have found his frowns very short. Though we
   have deserved that they should be everlasting, and that he should be
   angry with us till he had consumed us, and should never be reconciled,
   yet his anger endureth but for a moment, v. 5. When we offend him he is
   angry; but, as he is slow to anger and not soon provoked, so when he is
   angry, upon our repentance and humiliation his anger is soon turned
   away and he is willing to be at peace with us. If he hide his face from
   his own children, and suspend the wonted tokens of his favour, it is
   but in a little wrath, and for a small moment; but he will gather them
   with everlasting kindness, Isa. liv. 7, 8. If weeping endureth for a
   night, and it be a wearisome night, yet as sure as the light of the
   morning returns after the darkness of the night, so sure will joy and
   comfort return in a short time, in due time, to the people of God; for
   the covenant of grace is as firm as the covenant of the day. This word
   has often been fulfilled to us in the letter. Weeping has endured for a
   night, but the grief has been soon over and the grievance gone.
   Observe, As long as God's anger continues so long the saints' weeping
   continues; but, if that be but for a moment, the affliction is but for
   a moment, and when the light of God's countenance is restored the
   affliction is easily pronounced light and momentary. (2.) We have found
   his smiles very sweet; In his favour is life, that is, all good. The
   return of his favour to an afflicted soul is as life from the dead;
   nothing can be more reviving. Our happiness is bound up in God's
   favour; if we have that, we have enough, whatever else we want. It is
   the life of the soul, it is spiritual life, the earnest of life
   eternal.

Prayer and Praise.

   6 And in my prosperity I said, I shall never be moved.   7 Lord, by thy
   favour thou hast made my mountain to stand strong: thou didst hide thy
   face, and I was troubled.   8 I cried to thee, O Lord; and unto the
   Lord I made supplication.   9 What profit is there in my blood, when I
   go down to the pit? Shall the dust praise thee? shall it declare thy
   truth?   10 Hear, O Lord, and have mercy upon me: Lord, be thou my
   helper.   11 Thou hast turned for me my mourning into dancing: thou
   hast put off my sackcloth, and girded me with gladness;   12 To the end
   that my glory may sing praise to thee, and not be silent. O Lord my
   God, I will give thanks unto thee for ever.

   We have, in these verses, an account of three several states that David
   was in successively, and of the workings of his heart towards God in
   each of those states--what he said and did, and how his heart stood
   affected; in the first of these we may see what we are too apt to be,
   and in the other two what we should be.

   I. He had long enjoyed prosperity, and then he grew secure and
   over-confident of the continuance of it (v. 6, 7): "In my prosperity,
   when I was in health of body and God had given me rest from all my
   enemies, I said I shall never be moved; I never thought either of
   having my body distempered or my government disturbed, not had any
   apprehensions of danger upon any account." Such complete victories had
   he obtained over those that opposed him, and such a confirmed interest
   had he in the hearts of his people, such a firmness of mind and such a
   strong constitution of body, that he thought his prosperity fixed like
   a mountain; yet this he ascribes, not to his own wisdom or fortitude,
   but to the divine goodness. Thou, through thy favour, hast made my
   mountain to stand strong, v. 7. He does not look upon it as his heaven
   (as worldly people do, who make their prosperity their felicity), only
   his mountain; it is earth still, only raised a little higher than the
   common level. This he thought, by the favour of God, would be
   perpetuated to him, imagining perhaps that, having had so many troubles
   in the beginning of his days, he had had his whole share and should
   have none in his latter end, or that God, who had given him such tokens
   of his favour, would never frown upon him. Note, 1. We are very apt to
   dream, when things are well with us, that they will always be so, and
   never otherwise. To-morrow shall be as this day. As if we should think,
   when the weather is once fair, that it will be ever fair; whereas
   nothing is more certain than that it will change. 2. When we see
   ourselves deceived in our expectations, it becomes us to reflect, with
   shame, upon our security, as our folly, as David does here, that we may
   be wiser another time and may rejoice in our prosperity as though we
   rejoiced not, because the fashion of it passes away.

   II. On a sudden he fell into trouble, and then he prayed to God, and
   pleaded earnestly for relief and succour.

   1. His mountain was shaken and he with it; it proved, when he grew
   secure, that he was least safe: "Thou didst hide thy face and I was
   troubled, in mind, body, or estate." In every change of his condition
   he still kept his eye upon God, and, as he ascribed his prosperity to
   God's favour, so in his adversity he observed the hiding of God's face,
   to be the cause of it. If God hide his face, a good man is certainly
   troubled, though no other calamity befal him; when the sun sets night
   certainly follows, and the moon and all the stars cannot make day.

   2. When his mountain was shaken he lifted up his eyes above the hills.
   Prayer is a salve for every sore; he made use of it accordingly. Is any
   afflicted? Is any troubled? Let him pray. Though God hid his face from
   him, yet he prayed. If God, in wisdom and justice, turn from us, yet it
   will be in us the greatest folly and injustice imaginable if we turn
   from him. No; let us learn to pray in the dark (v. 8): I cried to thee,
   O Lord! It seems God's withdrawings made his prayers the more vehement.
   We are here told, for it seems he kept account of it,

   (1.) What he pleaded, v. 9. [1.] That God would be no gainer by his
   death: What profit is there in my blood? implying that he would
   willingly die if he could thereby do any real service to God or his
   country (Phil. ii. 17), but he saw not what good could be done by his
   dying in the bed of sickness, as might be if he had died in the bed of
   honour. "Lord," says he, "wilt thou sell one of thy own people for
   nought and not increase thy wealth by the price?" Ps. xliv. 12. Nay
   [2.] That, in his honour, God would seem to be a loser by his death:
   Shall the dust praise thee? The sanctified spirit, which returns to
   God, shall praise him, shall be still praising him; but the dust, which
   returns to the earth, shall not praise him, nor declare his truth. The
   services of God's house cannot be performed by the dust; it cannot
   praise him; there is none of that device or working in the grave, for
   it is the land of silence. The promises of God's covenant cannot be
   performed to the dust. "Lord," says David, "if I die now, what will
   become of the promise made to me? Who shall declare the truth of that?"
   The best pleas in prayer are those that are taken from God's honour;
   and then we ask aright for life when we have that in view, that we may
   live and praise him.

   (2.) What he prayed for, v. 10. He prayed for mercy to pardon (Have
   mercy upon me), and for grace to help in time of need--Lord, be thou my
   helper. On these two errands we also may come boldly to the throne of
   grace, Heb. iv. 16.

   III. In due time God delivered him out of his troubles and restored him
   to his former prosperity. His prayers were answered and his mourning
   was turned into dancing, v. 11. God's anger now endured but for a
   moment, and David's weeping but for a night. The sackcloth with which,
   in a humble compliance with the divine Providence, he had clad himself,
   was loosed; his griefs were balanced; his fears were silenced; his
   comforts returned; and he was girded with gladness: joy was made his
   ornament, was made his strength, and seemed to cleave to him, as the
   girdle cleaves to the loins of a man. As David's plunge into trouble
   from the height of prosperity, and then when he least expected it,
   teaches us to rejoice as though we rejoiced not, because we know not
   how near trouble may be, so his sudden return to a prosperous condition
   teaches us to weep as though we wept not, because we know not how soon
   the storm may become a calm and the formidable blast may become a
   favourable gale. But what temper of mind was he in upon this happy
   change of the face of his affairs? What does he say now? He tells us,
   v. 12. 1. His complaints were turned into praises. He looked upon it
   that God girded him with gladness to the end that he might be the sweet
   psalmist of Israel (2 Sam. xxiii. 1), that his glory might sing praise
   to God, that is, his tongue (for our tongue is our glory, and never
   more so than when it is employed in praising God) or his soul, for that
   is our glory above the beasts, that must be employed in blessing the
   Lord, and with that we must make melody to him in singing psalms. Those
   that are kept from being silent in the pit must not be silent in the
   land of the living, but fervent, and constant, and public, in praising
   God. 2. These praises were likely to be everlasting: I will give thanks
   unto thee for ever. This bespeaks a gracious resolution that he would
   persevere to the end in praising God and a gracious hope that he should
   never want fresh matter for praise and that he should shortly be where
   this would be the everlasting work. Blessed are those that dwell in
   God's house; they will be still praising him. Thus must we learn to
   accommodate ourselves to the various providences of God that concern
   us, to want and to abound, to sing of mercy and judgment, and to sing
   unto God for both.
     __________________________________________________________________

P S A L M S

  PSALM XXXI.

   It is probable that David penned this psalm when he was persecuted by
   Saul; some passages in it agree particularly to the narrow escapes he
   had, at Keilah (1 Sam. xxiii. 13), then in the wilderness of Maon, when
   Saul marched on one side of the hill and he on the other, and, soon
   after, in the cave in the wilderness of En-gedi; but that it was penned
   upon any of those occasions we are not told. It is a mixture of
   prayers, and praises, and professions of confidence in God, all which
   do well together and are helpful to one another. I. David professes his
   cheerful confidence in God, and, in that confidence, prays for
   deliverance out of his present troubles, ver. 1-8. II. He complains of
   the very deplorable condition he was in, and, in the sense of his
   calamities, still prays that God would graciously appear for him
   against his persecutors, ver. 9-18. III. He concludes the psalm with
   praise and triumph, giving glory to God, and encouraging himself and
   others to trust in him, ver. 19-24.

Prayer for Deliverance; Profession of Confidence in God.

   To the chief musician. A psalm of David.

   1 In thee, O Lord, do I put my trust; let me never be ashamed: deliver
   me in thy righteousness.   2 Bow down thine ear to me; deliver me
   speedily: be thou my strong rock, for a house of defence to save me.
   3 For thou art my rock and my fortress; therefore for thy name's sake
   lead me, and guide me.   4 Pull me out of the net that they have laid
   privily for me: for thou art my strength.   5 Into thine hand I commit
   my spirit: thou hast redeemed me, O Lord God of truth.   6 I have hated
   them that regard lying vanities: but I trust in the Lord.   7 I will be
   glad and rejoice in thy mercy: for thou hast considered my trouble;
   thou hast known my soul in adversities;   8 And hast not shut me up
   into the hand of the enemy: thou hast set my feet in a large room.

   Faith and prayer must go together. He that believes, let him pray--I
   believe, therefore I have spoken: and he that prays, let him believe,
   for the prayer of faith is the prevailing prayer. We have both here.

   I. David, in distress, is very earnest with God in prayer for succour
   and relief. This eases a burdened spirit, fetches in promised mercies,
   and wonderfully supports and comforts the soul in the expectation of
   them. He prays, 1. That God would deliver him (v. 1), that his life
   might be preserved from the malice of his enemies, and that an end
   might be put to their persecutions of him, that God, not only in his
   mercy, but in righteousness, would deliver him, as a righteous Judge
   betwixt him and his unrighteous persecutors, that he would bow down his
   ear to his petitions, to his appeals, and deliver him, v. 2. It is
   condescension in God to take cognizance of the case of the greatest and
   best of men; he humbles himself to do it. The psalmist prays also that
   he would deliver him speedily, lest, if the deliverance were long
   deferred, his faith should fail. 2. That if he did not immediately
   deliver him out of his troubles, yet he would protect and shelter him
   in his troubles; "Be thou my strong rock, immovable, impregnable, as a
   fastness framed by nature, and my house of defence, a fortress framed
   by art, and all to save me." Thus we may pray that God's providence
   would secure to us our lives and comforts, and that by his grace we may
   be enabled to think ourselves safe in him, Prov. xviii. 10. 3. That his
   case having much in it of difficulty, both in respect of duty and in
   respect of prudence, he might be under the divine guidance: "Lord, lead
   me and guide me (v. 3), so order my steps, so order my spirit, that I
   may never do any thing unlawful and unjustifiable--against my
   conscience, nor unwise and indiscreet--against my interest." Those that
   resolve to follow God's direction may in faith pray for it. 4. That his
   enemies being very crafty, as well as very spiteful, God would
   frustrate and baffle their designs against him (v. 4): "Pull me out of
   the net that they have laid privily for me, and keep me from the sin,
   the trouble, the death, they aim to entrap me in."

   II. In this prayer he gives glory to God by a repeated profession of
   his confidence in him and dependence on him. This encouraged his
   prayers and qualified him for the mercies he prayed for (v. 1): "In
   thee, O Lord! do I put my trust, and not in myself, or any sufficiency
   of my own, or in any creature; let me never be ashamed, let me not be
   disappointed of any of that good which thou hast promised me and which
   therefore I have promised myself in thee." 1. He had chosen God for his
   protector, and God had, by his promise, undertaken to be so (v. 3):
   "Thou art my rock and my fortress, by thy covenant with me and my
   believing consent to that covenant; therefore be my strong rock," v. 2.
   Those that have in sincerity avouched the Lord for theirs may expect
   the benefit of his being so; for God's relations to us carry with them
   both name and thing. Thou art my strength, v. 4. If God be our
   strength, we may hope that he will both put his strength in us and put
   forth his strength for us. 2. He gave up his soul in a special manner
   to him (v. 5): Into thy hands I commit my spirit. (1.) If David here
   looks upon himself as a dying man, by these words he resigns his
   departing soul to God who gave it, and to whom, at death, the spirit
   returns. "Men can but kill the body, but I trust in God to redeem my
   soul from the power of the grave," Ps. xlix. 15. He is willing to die
   if God will have it so; but let my soul fall into the hands of the
   Lord, for his mercies are great. With these words our Lord Jesus
   yielded up the ghost upon the cross, and made his soul an offering, a
   free-will offering for sin, voluntarily laying down his life a ransom.
   By Stephen's example we are taught in, our dying moment, to eye Christ
   at God's right hand, and to commit our spirits to him: Lord Jesus,
   receive my spirit. But, 2. David is here to be looked upon as a man in
   distress and trouble. And, [1.] His great care is about his soul, his
   spirit, his better part. Note, Our outward afflictions should increase
   our concern for our souls. Many think that while they are perplexed
   about their worldly affairs, and Providence multiplies their cares
   about them, they may be excused if they neglect their souls; whereas
   the greater hazard our lives and secular interests lie at the more we
   are concerned to look to our souls, that, though the outward man
   perish, the inward man may suffer no damage (2 Cor. iv. 16), and that
   we may keep possession of our souls when we can keep possession of
   nothing else, Luke xxi. 19. [2.] He thinks the best he can do for the
   soul is to commit it into the hand of God, and lodge that great trust
   with him. He had prayed (v. 4) to be plucked out of the net of outward
   trouble, but, as not insisting upon that (God's will be done), he
   immediately lets fall that petition, and commits the spirit, the inward
   man, into God's hand. "Lord, however it goes with me, as to my body,
   let it go well with my soul." Note, It is the wisdom and duty of every
   one of us solemnly to commit our spirits into the hands of God, to be
   sanctified by his grace, devoted to his honour, employed in his
   service, and fitted for his kingdom. That which encourages us to commit
   our spirits into the hand of God is that he has not only created, but
   redeemed, them; the particular redemptions of the Old-Testament church
   and the Old-Testament saints were typical of our redemption by Jesus
   Christ, Gen. xlviii. 16. The redemption of the soul is so precious that
   it must have ceased for ever if Christ had not undertaken it; but, by
   redeeming our souls, he has not only acquired an additional right and
   title to them, which obliges us to commit them to him as his own, but
   has shown the extraordinary kindness and concern he has for them, which
   encourages us to commit them to him, to be preserved to his heavenly
   kingdom (2 Tim. i. 12): "Thou hast redeemed me, O Lord God of truth!
   redeem me according to a promise which thou wilt be true to."

   III. He disclaimed all confederacy with those that made an arm of flesh
   their confidence (v. 6): I have hated those that regard lying
   vanities--idolaters (to some), who expect aid from false gods, which
   are vanity and a lie--astrologers, and those that give heed to them, so
   others. David abhorred the use of enchantments and divinations; he
   consulted not, nor even took notice of, the flight of birds or entrails
   of beasts, good omens or bad omens; they are lying vanities, and he not
   only did not regard them himself, but hated the wickedness of those
   that did. He trusted in God only, and not in any creature. His interest
   in the court or country, his retreats or strongholds, even Goliath's
   sword itself--these were lying vanities, which he could not depend
   upon, but trusted in the Lord only. See Ps. xl. 4; Jer. xvii. 5.

   IV. He comforted himself with his hope in God, and made himself, not
   only easy, but cheerful, with it, v. 7. Having relied on God's mercy,
   he will be glad and rejoice in it; and those know not how to value
   their hope in God who cannot find joy enough in that hope to
   counterbalance their grievances and silence their griefs.

   V. He encouraged himself in this hope with the experiences he had had
   of late, and formerly, of God's goodness to him, which he mentions to
   the glory of God; he that has delivered doth and will. 1. God had taken
   notice of his afflictions and all the circumstances of them: "Thou hast
   considered my trouble, with wisdom to suit relief to it, with
   condescension and compassion regarding the low estate of they servant."
   2. He had observed the temper of his spirit and the workings of his
   heart under his afflictions: "Thou hast known my soul in adversities,
   with a tender concern and care for it." God's eye is upon our souls
   when we are in trouble, to see whether they be humbled for sin,
   submissive to the will of God, and bettered by the affliction. If the
   soul, when cast down under affliction, has been lifted up to him in
   true devotion, he knows it. 3. He had rescued him out of the hands of
   Saul when he had him safe enough in Keilah (1 Sam. xxiii. 7): "Thou
   hast not shut me up into the hand of the enemy, but set me at liberty,
   in a large room, where I may shift for my own safety," v. 8. Christ's
   using those words (v. 5) upon the cross may warrant us to apply all
   this to Christ, who trusted in his Father and was supported and
   delivered by him, and (because he humbled himself) highly exalted,
   which it is proper to think of when we sing these verses, as also
   therein to acknowledge the experience we have had of God's gracious
   presence with us in our troubles and to encourage ourselves to trust in
   him for the future.

Sorrowful Complaints; Humble and Believing Prayer.

   9 Have mercy upon me, O Lord, for I am in trouble: mine eye is consumed
   with grief, yea, my soul and my belly.   10 For my life is spent with
   grief, and my years with sighing: my strength faileth because of mine
   iniquity, and my bones are consumed.   11 I was a reproach among all
   mine enemies, but especially among my neighbours, and a fear to mine
   acquaintance: they that did see me without fled from me.   12 I am
   forgotten as a dead man out of mind: I am like a broken vessel.   13
   For I have heard the slander of many: fear was on every side: while
   they took counsel together against me, they devised to take away my
   life.   14 But I trusted in thee, O Lord: I said, Thou art my God.   15
   My times are in thy hand: deliver me from the hand of mine enemies, and
   from them that persecute me.   16 Make thy face to shine upon thy
   servant: save me for thy mercies' sake.   17 Let me not be ashamed, O
   Lord; for I have called upon thee: let the wicked be ashamed, and let
   them be silent in the grave.   18 Let the lying lips be put to silence;
   which speak grievous things proudly and contemptuously against the
   righteous.

   In the foregoing verses David had appealed to God's righteousness, and
   pleaded his relation to him and dependence on him; here he appeals to
   his mercy, and pleads the greatness of his own misery, which made his
   case the proper object of that mercy. Observe,

   I. The complaint he makes of his trouble and distress (v. 9): "Have
   mercy upon me, O Lord! for I am in trouble, and need thy mercy." The
   remembrance he makes of his condition is not much unlike some even of
   Job's complaints. 1. His troubles had fixed a very deep impression upon
   his mind and made him a man of sorrows. So great was his grief that his
   very soul was consumed with it, and his life spent with it, and he was
   continually sighing, v. 9, 10. Herein he was a type of Christ,--who was
   intimately acquainted with grief and often in tears. We may guess by
   David's complexion, which was ruddy and sanguine, by his genius for
   music, and by his daring enterprises in his early days, that his
   natural disposition was both cheerful and firm, that he was apt to be
   cheerful, and not to lay trouble to his heart; yet here we see what he
   is brought to: he has almost wept out his eyes, and sighed away his
   breath. Let those that are airy and gay take heed of running into
   extremes, and never set sorrow at defiance; God can find out ways to
   make them melancholy if they will not otherwise learn to be serious. 2.
   His body was afflicted with the sorrows of his mind (v. 10): My
   strength fails, my bones are consumed, and all because of my iniquity.
   As to Saul, and the quarrel he had with him, he could confidently
   insist upon his righteousness; but, as it was an affliction God laid
   upon him, he owns he had deserved it, and freely confesses his iniquity
   to have been the procuring cause of all his trouble; and the sense of
   sin touched him to the quick and wasted him more than all his
   calamities. 3. His friends were unkind and became shy of him. He was a
   fear to his acquaintance, when they saw him they fled from him, v. 11.
   They durst not harbour him nor give him any assistance, durst not show
   him any countenance, nor so much as be seen in his company, for fear of
   being brought into trouble by it, now that Saul had proclaimed him a
   traitor and outlawed him. They saw how dearly Ahimelech the priest had
   paid for aiding and abetting him, though ignorantly; and therefore,
   though they could not but own he had a great deal of wrong done him,
   yet they had not the courage to appear for him. He was forgotten by
   them, as a dead man out of mind (v. 12), and looked upon with contempt
   as a broken vessel. Those that showed him all possible respect when he
   was in honour at court, now that he had fallen into disgrace, though
   unjustly, were strange to him. Such swallow-friends the world is full
   of, that are gone in winter. Let those that fall on the losing side not
   think it strange if they be thus deserted, but make sure a friend in
   heaven, that will not fail them, and make use of him. 4. His enemies
   were unjust in their censures of him. They would not have persecuted
   him as they did if they had not first represented him as a bad man; he
   was a reproach among all his enemies, but especially among his
   neighbours, v. 11. Those that had been the witnesses of his integrity,
   and could not but be convinced in their consciences that he was an
   honest man, were the most forward to represent him quite otherwise,
   that they might curry favour with Saul. Thus he heard the slander of
   many; every one had a stone to throw at him, because fear was in every
   side; that is, they durst not do otherwise, for he that would not join
   with his neighbours to accuse David was looked upon as disaffected to
   Saul. Thus the best of men have been represented under the worst
   characters by those that resolved to give them the worst treatment. 5.
   His life was aimed at and he went in continual peril of it. Fear was on
   every side, and he knew that, whatever counsel his enemies took against
   him, the design was not to take away his liberty, but to take away his
   life (v. 13), a life so valuable, so useful, to the good services of
   which all Israel owed so much, and which was never forfeited. Thus, in
   all the plots of the Pharisees and Herodians against Christ, still the
   design was to take away his life, such are the enmity and cruelty of
   the serpent's seed.

   II. His confidence in God in the midst of these troubles. Every thing
   looked black and dismal round about him, and threatened to drive him to
   despair: "But I trusted in thee, O Lord! (v. 14) and was thereby kept
   from sinking." His enemies robbed him of his reputation among men, but
   they could not rob him of his comfort in God, because they could not
   drive him from his confidence in God. Two things he comforted himself
   with in his straits, and he went to God and pleaded them with him:--1.
   "Thou art my God; I have chosen thee for mine, and thou hast promised
   to be mine;" and, if he be ours and we can by faith call him so, it is
   enough, when we can call nothing else ours. "Thou art my God; and
   therefore to whom shall I go for relief but to thee?" Those need not be
   straitened in their prayers who can plead this; for, if God undertake
   to be our God, he will do that for us which will answer the compass and
   vast extent of the engagement. 2. My times are in thy hand. Join this
   with the former and it makes the comfort complete. If God have our
   times in his hand, he can help us; and, if he be our God, he will help
   us; and then what can discourage us? It is a great support to those who
   have God for their God that their times are in his hand and he will be
   sure to order and dispose of them for the best, to all those who commit
   their spirits also into his hand, to suit them to their times, as David
   here, v. 5. The time of life is in God's hands, to lengthen or shorten,
   embitter or sweeten, as he pleases, according to the counsel of his
   will. Our times (all events that concern us, and the timing of them)
   are at God's disposal; they are not in our own hands, for the way of
   man is not in himself, not in our friends' hands, nor in our enemies'
   hands, but in God's; every man's judgment proceedeth from him. David
   does not, in his prayers, prescribe to God, but subscribe to him.
   "Lord, my times are in thy hand, and I am well pleased that they are
   so; they could not be in a better hand. Thy will be done."

   III. His petitions to God, in this faith and confidence, 1. He prays
   that God would deliver him out of the hand of his enemies (v. 15), and
   save him (v. 16), and this for his mercies' sake, and not for any merit
   of his own. Our opportunities are in God's hand (so some read it), and
   therefore he knows how to choose the best and fittest time for our
   deliverance, and we must be willing to wait that time. When David had
   Saul at his mercy in the cave those about him said, "This is the time
   in which God will deliver thee," 1 Sam. xxiv. 4. "No," says David, "the
   time has not come for my deliverance till it can be wrought without
   sin; and I will wait for that time; for it is God's time, and that is
   the best time." 2. That God would give him the comfort of his favour in
   the mean time (v. 16): "Make thy face to shine upon thy servant; let me
   have the comfortable tokens and evidences of thy favour to me, and that
   shall put gladness in my heart in the midst of all my griefs." 3. That
   his prayers to God might be answered and his hopes in God accomplished
   (v. 17): "Let me not be ashamed of my hopes and prayers, for I have
   called upon thee, who never saidst to thy people, Seek in vain, and
   hope in vain." 4. That shame and silence might be the portion of wicked
   people, and particularly of his enemies. They were confident of their
   success against David, and that they should run him down and ruin him.
   "Lord," says he, "let them be made ashamed of that confidence by the
   disappointment of their expectations," as those that opposed the
   building of the wall about Jerusalem, when it was finished, were much
   cast down in their own eye, Neh. vi. 16. Let them be silent in the
   grave. Note, Death will silence the rage and clamour of cruel
   persecutors, whom reason would not silence. In the grave the wicked
   cease from troubling. Particularly, he prays for (that is, he
   prophesies) the silencing of those that reproach and calumniate the
   people of God (v. 18): Let lying lips be put to silence, that speak
   grievous things proudly and contemptuously against the righteous. This
   is a very good prayer which, (1.) We have often occasion to put up to
   God; for those that set their mouth against the heavens commonly revile
   the heirs of heaven. Religion, in the strict and serious professors of
   it, are every where spoken against, [1.] With a great deal of malice:
   They speak grievous things, on purpose to vex them, and hoping, with
   what they say, to do them a real mischief. They speak hard things (so
   the word is), which bear hard upon them, and by which they hope to
   fasten indelible characters of infamy upon them. [2.] With a great deal
   of falsehood: They are lying lips, taught by the father of lies and
   serving his interest. [3.] With a great deal of scorn and disdain: They
   speak proudly and contemptuously, as if the righteous, whom God has
   honoured, were the most despicable people in the world, and not worthy
   to be set with the dogs of their flock. One would think they thought it
   no sin to tell a deliberate lie if it might but serve to expose a good
   man either to hatred or contempt. Hear, O our God! for we are despised.
   (2.) We may pray in faith; for these lying lips shall be put to
   silence. God has many ways of doing it. Sometimes he convinces the
   consciences of those that reproach his people, and turns their hearts.
   Sometimes by his providence he visibly confutes their calumnies, and
   brings forth the righteousness of his people as the light. However,
   there is a day coming when God will convince ungodly sinners of the
   falsehood of all the hard speeches that have spoken against his people
   and will execute judgment upon them, Jude 14, 15. Then shall this
   prayer be fully answered, and to that day we should have an eye in the
   singing of it, engaging ourselves likewise by well-doing, if possible,
   to silence the ignorance of foolish men, 1 Pet. ii. 15.

Triumphant Praise.

   19 Oh how great is thy goodness, which thou hast laid up for them that
   fear thee; which thou hast wrought for them that trust in thee before
   the sons of men!   20 Thou shalt hide them in the secret of thy
   presence from the pride of man: thou shalt keep them secretly in a
   pavilion from the strife of tongues.   21 Blessed be the Lord: for he
   hath showed me his marvellous kindness in a strong city.   22 For I
   said in my haste, I am cut off from before thine eyes: nevertheless
   thou heardest the voice of my supplications when I cried unto thee.
   23 O love the Lord, all ye his saints: for the Lord preserveth the
   faithful, and plentifully rewardeth the proud doer.   24 Be of good
   courage, and he shall strengthen your heart, all ye that hope in the
   Lord.

   We have three things in these verses:--

   I. The believing acknowledgment which David makes of God's goodness to
   his people in general, v. 19, 20.

   1. God is good to all, but he is, in a special manner, good to Israel.
   His goodness to them is wonderful, and will be, to eternity, matter of
   admiration: O how great is thy goodness! How profound are the counsels
   of it! how rich are the treasures of it! how free and extensive are the
   communications of it! Those very persons whom men load with slanders
   God loads with benefits and honours. Those who are interested in this
   goodness are described to be such as fear God and trust in him, as
   stand in awe of his greatness and rely on his grace. This goodness is
   said to be laid up for them and wrought for them. (1.) There is a
   goodness laid up for them in the other world, an inheritance reserved
   in heaven (1 Pet. i. 4), and there is a goodness wrought for them in
   this world, goodness wrought in them. There is enough in God's goodness
   both for the portion and inheritance of all his children when they come
   to their full age, and for their maintenance and education during their
   minority. There is enough in bank and enough in hand. (2.) This
   goodness is laid up in his promise for all that fear God, to whom
   assurance is given that they shall want no good thing. But it is
   wrought, in the actual performance of the promise, for those that trust
   in him--that by faith take hold of the promise, put it in suit, and
   draw out to themselves the benefit and comfort of it. If what is laid
   up for us in the treasures of the everlasting covenant be not wrought
   for us, it is our own fault, because we do not believe. But those that
   trust in God, as they have the comfort of his goodness in their own
   bosoms, so they have the credit of it (and the credit of an estate goes
   far with some); it is wrought for them before the sons of men. God's
   goodness to them puts an honour upon them and rolls away their
   reproach; for all that see them shall acknowledge them, that they are
   the seed which the Lord hath blessed, Isa. lxi. 9.

   2. God preserves man and beast; but he is, in a special manner, the
   protector of his own people (v. 20): Thou shalt hide them. As his
   goodness is hid and reserved for them, so they are hid and preserved
   for it. The saints are God's hidden ones. See here, (1.) The danger
   they are in, which arises from the pride of man and from the strife of
   tongues; proud men insult over them and would trample on them and tread
   them down; contentious men pick quarrels with them; and, when tongues
   are at strife, good people often go by the worst. The pride of men
   endangers their liberty; the strife of tongues in perverse disputings
   endangers truth. But, (2.) See the defence they are under: Thou shalt
   hide them in the secret of thy presence, in a pavilion. God's
   providence shall keep them safe form the malice of their enemies. He
   has many ways of sheltering them. When Baruch and Jeremiah were sought
   for the Lord hid them, Jer. xxxvi. 26. God's grace shall keep them safe
   from the evil of the judgments that are abroad; to them they have no
   sting; and they shall be hidden in the day of the Lord's anger, for
   there is no anger at them. His comforts shall keep them easy and
   cheerful; his sanctuary, where they have communion with him, shelters
   them from the fiery darts of terror and temptation; and the mansions in
   his house above shall be shortly, shall be eternally, their
   hiding-place from all danger and fear.

   II. The thankful returns which David makes for God's goodness to him in
   particular, v. 21, 22. Having admired God's goodness to all the saints,
   he here owns how good he had found him. 1. Without were fightings; but
   God had wonderfully preserved his life: "He has shown me his marvellous
   loving-kindness, he has given me an instance of his care for me and
   favour to me, beyond what I could have expected." God's loving-kindness
   to his people, all things considered, is wonderful; but some instances
   of it, even in this world, are in a special manner marvelous in their
   eyes; as this here, when God preserved David from the sword of Saul, in
   caves and woods, as safe as if he had been in a strong city. In Keilah,
   that strong city, God showed him great mercy, both in making him an
   instrument to rescue the inhabitants out of the hands of the
   Philistines and then in rescuing him from the same men who would have
   ungratefully delivered him up into the hand of Saul, 1 Sam. xxiii. 5,
   12. This was marvellous loving-kindness indeed, upon which he writes,
   with wonder and thankfulness, Blessed be the Lord. Special
   preservations call for particular thanksgivings. 2. Within were fears;
   but God was better to him than his fears, v. 22. He here keeps an
   account, (1.) Of his own folly, in distrusting God, which he
   acknowledges, to his shame. Though he had express promises to build
   upon, and great experience of God's care concerning him in many
   straits, yet he had entertained this hard and jealous thought of God,
   and could not forbear telling it him to his face. "I am cut off before
   thy eyes; thou hast quite forsaken me, and I must not expect to be
   looked upon or regarded by thee any more. I shall one day perish by the
   hand of Saul, and so be cut off before thy eyes, be ruined while thou
   lookest on," 1 Sam. xxvii. 1. This he said in his flight (so some read
   it), which denotes the distress of his affairs. Saul was just at his
   back, and ready to seize him, which made the temptation strong. In my
   haste (so we read it), which denotes the disturbance and discomposure
   of his mind, which made the temptation surprising, so that it found him
   off his guard. Note, It is a common thing to speak amiss when we speak
   in haste and without consideration; but what we speak amiss in haste we
   must repent of at leisure, particularly that which we have spoken
   distrustfully of God. (2.) Of God's wonderful goodness to him
   notwithstanding. Though his faith failed, God's promise did not: Thou
   hearest the voice of my supplication, for all this. He mentions his own
   unbelief as a foil to God's fidelity, serving to make his
   loving-kindness the more marvellous, the more illustrious. When we have
   thus distrusted God he might justly take us at our word, and bring our
   fears upon us, as he did on Israel, Num. xiv. 28; Isa. lxvi. 4. But he
   has pitied and pardoned us, and our unbelief has not made his promise
   and grace of no effect; for he knows our frame.

   III. The exhortation and encouragement which he hereupon gives to all
   the saints, v. 23, 24. 1. He would have them set their love on God (v.
   23): O love the Lord! all you his saints. Those that have their own
   hearts full of love to God cannot but desire that others also may be in
   love with him; for in his favour there is no need to fear a rival. It
   is the character of the saints that they do love God; and yet they must
   still be called upon to love him, to love him more and love him better,
   and give proofs of their love. We must love him, not only for his
   goodness, because he preserves the faithful, but for his justice,
   because he plentifully rewards the proud doer (who would ruin those
   whom he preserves), according to their pride. Some take it in a good
   sense; he plentifully rewards the magnificent (or excellent) doer, that
   is daringly good, whose heart, like Jehoshaphat's, is lifted up in the
   ways of the Lord. He rewards him that does well, but plentifully
   rewards him that does excellently well. 2. He would have them set their
   hope in God ( v. 24): "Be of good courage; have a good heart on it;
   whatever difficulties or dangers you may meet with, the God you trust
   in shall by that trust strengthen your heart." Those that hope in God
   have reason to be of good courage, and let their hearts be strong, for,
   as nothing truly evil can befal them, so nothing truly good for them
   shall be wanting to them.

   In singing this we should animate ourselves and one another to proceed
   and persevere in our Christian course, whatever threatens us, and
   whoever frowns upon us.
     __________________________________________________________________

P S A L M S

  PSALM XXXII.

   This psalm, though it speaks not of Christ, as many of the psalms we
   have hitherto met with have done, has yet a great deal of gospel in it.
   The apostle tells us that David, in this psalm, describes "the
   blessedness of the man unto whom God imputes righteousness without
   words," Rom. iv. 6. We have here a summary, I. Of gospel grace in the
   pardon of sin (ver. 1, 2), in divine protection (ver. 7), and divine
   guidance, ver. 8. II. Of gospel duty. To confess sin (ver. 3-5), to
   pray (ver. 6), to govern ourselves well (ver. 9, 10), and to rejoice in
   God, ver. 11. The way to obtain these privileges is to make conscience
   of these duties, which we ought to think of--of the former for our
   comfort, of the latter for our quickening, when we sing this psalm.
   Grotius thinks it was designed to be sung on the day of atonement.

Who Are Blessed.

   A psalm of David, Maschil.

   1 Blessed is he whose transgression is forgiven, whose sin is covered.
     2 Blessed is the man unto whom the Lord imputeth not iniquity, and in
   whose spirit there is no guile.   3 When I kept silence, my bones waxed
   old through my roaring all the day long.   4 For day and night thy hand
   was heavy upon me: my moisture is turned into the drought of summer.
   Selah.   5 I acknowledged my sin unto thee, and mine iniquity have I
   not hid. I said, I will confess my transgressions unto the Lord; and
   thou forgavest the iniquity of my sin. Selah.   6 For this shall every
   one that is godly pray unto thee in a time when thou mayest be found:
   surely in the floods of great waters they shall not come nigh unto him.

   This psalm is entitled Maschil, which some take to be only the name of
   the tune to which it was set and was to be sung. But others think it is
   significant; our margin reads it, A psalm of David giving instruction,
   and there is nothing in which we have more need of instruction than in
   the nature of true blessedness, wherein it consists and the way that
   leads to it--what we must do that we may be happy. There are several
   things in which these verses instruct us. In general, we are here
   taught that our happiness consists in the favour of God, and not in the
   wealth of this world--in spiritual blessings, and not the good things
   of this world. When David says (Ps. i. 1), Blessed is the man that
   walks not in the counsel of the ungodly, and (Ps. cxix. 1), Blessed are
   the undefiled in the way, the meaning is, "This is the character of the
   blessed man; and he that has not this character cannot expect to be
   happy:" but when it is here said, Blessed is the man whose iniquity is
   forgiven, the meaning is, "This is the ground of his blessedness: this
   is that fundamental privilege from which all the other ingredients of
   his blessedness flow." In particular, we are here instructed,

   I. Concerning the nature of the pardon of sin. This is that which we
   all need and are undone without; we are therefore concerned to be very
   solicitous and inquisitive about it. 1. It is the forgiving of
   transgression. Sin is the transgression of the law. Upon our
   repentance, the transgression is forgiven; that is, the obligation to
   punishment which we lay under, by virtue of the sentence of the law, is
   vacated and cancelled; it is lifted off (so some read it), that by the
   pardon of it we may be eased of a burden, a heavy burden, like a load
   on the back, that makes us stoop, or a load on the stomach, that makes
   us sick, or a load on the spirits, that makes us sink. The remission of
   sins gives rest and relief to those that were weary and heavily laden,
   Matt. xi. 28. 2. It is the covering of sin, as nakedness is covered,
   that it may not appear to our shame, Rev. iii. 18. One of the first
   symptoms of guilt in our first parents was blushing at their own
   nakedness. Sin makes us loathsome in the sight of God and utterly unfit
   for communion with him, and, when conscience is awakened, it makes us
   loathsome to ourselves too; but, when sin is pardoned, it is covered
   with the robe of Christ's righteousness, like the coats of skins
   wherewith God clothed Adam and Eve (an emblem of the remission of
   sins), so that God is no longer displeased with us, but perfectly
   reconciled. They are not covered from us (no; My sin is ever before me)
   nor covered from God's omniscience, but from his vindictive justice.
   When he pardons sin he remembers it no more, he casts it behind his
   back, it shall be sought for and not found, and the sinner, being thus
   reconciled to God, begins to be reconciled to himself. 3. It is the not
   imputing of iniquity, not laying it to the sinner's charge, not
   proceeding against him for it according to the strictness of the law,
   not dealing with him as he deserves. The righteousness of Christ being
   imputed to us, and we being made the righteousness of God in him, our
   iniquity is not imputed, God having laid upon him the iniquity of us
   all and made him sin for us. Observe, Not to impute iniquity is God's
   act, for he is the Judge. It is God that justifies.

   II. Concerning the character of those whose sins are pardoned: in whose
   spirit there is no guile. He does not say, "There is no guilt" (for who
   is there that lives and sins not?), but no guile; the pardoned sinner
   is one that does not dissemble with God in his professions of
   repentance and faith, nor in his prayers for peace or pardon, but in
   all these is sincere and means as he says--that does not repent with a
   purpose to sin again, and then sin with a purpose to repent again, as a
   learned interpreter glosses upon it. Those that design honestly, that
   are really what they profess to be, are Israelites indeed, in whom is
   no guile.

   III. Concerning the happiness of a justified state: Blessednesses are
   to the man whose iniquity is forgiven, all manner of blessings,
   sufficient to make him completely blessed. That is taken away which
   incurred the curse and obstructed the blessing; and then God will pour
   out blessings till there be no room to receive them. The forgiveness of
   sin is that article of the covenant which is the reason and ground of
   all the rest. For I will be merciful to their unrighteousness, Heb.
   viii. 12.

   IV. Concerning the uncomfortable condition of an unhumbled sinner, that
   sees his guilt, but is not yet brought to make a penitent confession of
   it. This David describes very pathetically, from his own sad experience
   (v. 3, 4): While I kept silence my bones waxed old. Those may be said
   to keep silence who stifle their convictions, who, when they cannot but
   see the evil of sin and their danger by reason of it, ease themselves
   by not thinking of it and diverting their minds to something else, as
   Cain to the building of a city,--who cry not when God binds them,--who
   will not unburden their consciences by a penitent confession, nor seek
   for peace, as they ought, by faithful and fervent prayer,--and who
   choose rather to pine away in their iniquities than to take the method
   which God has appointed of finding rest for their souls. Let such
   expect that their smothered convictions will be a fire in their bones,
   and the wounds of sin, not opened, will fester, and grow intolerably
   painful. If conscience be seared, the case is so much the more
   dangerous; but if it be startled and awake, it will be heard. The hand
   of divine wrath will be felt lying heavily upon the soul, and the
   anguish of the spirit will affect the body; to the degree David
   experienced it, so that when he was young his bones waxed old; and even
   his silence made him roar all the day long, as if he had been under
   some grievous pain and distemper of body, when really the cause of all
   his uneasiness was the struggle he felt in his own bosom between his
   convictions and his corruptions. Note, He that covers his sin shall not
   prosper; some inward trouble is required in repentance, but there is
   much worse in impenitency.

   V. Concerning the true and only way to peace of conscience. We are here
   taught to confess our sins, that they may be forgiven, to declare them,
   that we may be justified. This course David took: I acknowledged my sin
   unto thee, and no longer hid my iniquity, v. 5. Note, Those that would
   have the comfort of the pardon of their sins must take shame to
   themselves by a penitent confession of them. We must confess the fact
   of sin, and be particular in it (Thus and thus have I done), confess
   the fault of sin, aggravate it, and lay a load upon ourselves for it (I
   have done very wickedly), confess the justice of the punishment we have
   been under for it (The Lord is just in all that is brought upon us),
   and that we deserve much worse--I am no more worthy to be called thy
   son. We must confess sin with shame and holy blushing, with fear and
   holy trembling.

   VI. Concerning God's readiness to pardon sin to those who truly repent
   of it: "I said, I will confess (I sincerely resolved upon it, hesitated
   no longer, but came to a point, that I would make a free and ingenuous
   confession of my sins) and immediately thou forgavest the iniquity of
   my sin, and gavest me the comfort of the pardon in my own conscience;
   immediately I found rest to my soul." Note, God is more ready to pardon
   sin, upon our repentance, than we are to repent in order to the
   obtaining of pardon. It was with much ado that David was here brought
   to confess his sins; he was put to the rack before he was brought to do
   it (v. 3, 4), he held out long, and would not surrender till it came to
   the last extremity; but, when he did offer to surrender, see how
   quickly, how easily, he obtained good terms: "I did but say, I will
   confess, and thou forgavest." Thus the father of the prodigal saw his
   returning son when he was yet afar off, and ran to meet him with the
   kiss that sealed his pardon. What an encouragement is this to poor
   penitents, and what an assurance does it give us that, if we confess
   our sins, we shall find God, not only faithful and just, but gracious
   and kind, to forgive us our sins!

   VII. Concerning the good use that we are to make of the experience
   David had had of God's readiness to forgive his sins (v. 6): For this
   shall every one that is godly pray unto thee. Note, 1. All godly people
   are praying people. As soon as ever Paul was converted, Behold, he
   prays, Acts ix. 11. You may as soon find a living man without breath as
   a living Christian without prayer. 2. The instructions given us
   concerning the happiness of those whose sins are pardoned, and the
   easiness of obtaining the pardon, should engage and encourage us to
   pray, and particularly to pray, God be merciful to us sinners. For this
   shall every one that is well inclined be earnest with God in prayer,
   and come boldly to the throne of grace, with hopes to obtain mercy,
   Heb. iv. 16. 3. Those that would speed in prayer must seek the Lord in
   a time when he will be found. When, by his providence, he calls them to
   seek him, and by his Spirit stirs them up to seek him, they must go
   speedily to seek the Lord (Zech. viii. 21) and lose no time, lest death
   cut them off, and then it will be too late to seek him, Isa. lv. 6.
   Behold, now is the accepted time, 2 Cor. vi. 2, 4. Those that are
   sincere and abundant in prayer will find the benefit of it when they
   are in trouble: Surely in the floods of great waters, which are very
   threatening, they shall not come nigh them, to terrify them, or create
   them any uneasiness, much less shall they overwhelm them. Those that
   have God nigh unto them in all that which they call upon him for, as
   all upright, penitent, praying people have, are so guarded, so
   advanced, that no waters--no, not great waters--no, not floods of them,
   can come nigh them, to hurt them. As the temptations of the wicked one
   touch them not (1 John v. 18), so neither do the troubles of this evil
   world; these fiery darts of both kinds, drop short of them.

Devout Confidence.

   7 Thou art my hiding place; thou shalt preserve me from trouble; thou
   shalt compass me about with songs of deliverance. Selah.   8 I will
   instruct thee and teach thee in the way which thou shalt go: I will
   guide thee with mine eye.   9 Be ye not as the horse, or as the mule,
   which have no understanding: whose mouth must be held in with bit and
   bridle, lest they come near unto thee.   10 Many sorrows shall be to
   the wicked: but he that trusteth in the Lord, mercy shall compass him
   about.   11 Be glad in the Lord, and rejoice, ye righteous: and shout
   for joy, all ye that are upright in heart.

   David is here improving the experience he had had of the comfort of
   pardoning mercy.

   I. He speaks to God, and professes his confidence in him and
   expectation from him, v. 7. Having tasted the sweetness of divine grace
   to a penitent sinner, he cannot doubt of the continuance of that grace
   to a praying saint, and that in that grace he should find both safety
   and joy. 1. Safety: "Thou art my hiding-place; when by faith I have
   recourse to thee I see all the reason in the world to be easy, and to
   think myself out of the reach of any real evil. Thou shalt preserve me
   from trouble, from the sting of it, and from the strokes of it as far
   as is good for me. Thou shalt preserve me from such trouble as I was in
   while I kept silence," v. 3. When God has pardoned our sins, if he
   leaves us to ourselves, we shall soon run as far in debt again as ever
   and plunge ourselves again into the same gulf; and therefore, when we
   have received the comfort of our remission, we must fly to the grace of
   God to be preserved from returning to folly again, and having our
   hearts again hardened through the deceitfulness of sin. God keeps his
   people from trouble by keeping them from sin. 2. Joy: "Thou shalt not
   only deliver me, but compass me about with songs of deliverance; which
   way soever I look I shall see occasion to rejoice and to praise God;
   and my friends also shall compass me about in the great congregation,
   to join with me in songs of praise: they shall join their songs of
   deliverance with mine. As every one that is godly shall pray with me,
   so they shall give thanks with me."

   II. He turns his speech to the children of men. Being himself
   converted, he does what he can to strengthen his brethren (Luke xxii.
   32): I will instruct thee, whoever thou art that desirest instruction,
   and teach thee in the way which thou shalt go, v. 8. This, in another
   of his penitential psalms, he resolves that when God should have
   restored to him the joy of his salvation he would teach transgressors
   his ways, and do what he could to convert sinners to God, as well as to
   comfort those that were converted, Ps. li. 12, 13. When Solomon became
   a penitent he immediately became a preacher, Eccl. i. 1. Those are best
   able to teach others the grace of God who have themselves had the
   experience of it: and those who are themselves taught of God ought to
   tell others what he has done for their souls (Ps. lxvi. 16) and so
   teach them. I will guide thee with my eye. Some apply this to God's
   conduct and direction. He teaches us by his word and guides us with his
   eye, by the secret intimations of his will in the hints and turns of
   Providence, which he enables his people to understand and take
   direction from, as a master makes a servant know his mind by a wink of
   his eye. When Christ turned and looked upon Peter he guided him with
   his eye. But it is rather to be taken as David's promise to those who
   sat under his instruction, his own children and family especially: "I
   will counsel thee; my eye shall be upon thee" (so the margin reads it);
   "I will give thee the best counsel I can and then observe whether thou
   takest it or no." Those that are taught in the word should be under the
   constant inspection of those that teach them; spiritual guides must be
   overseers. In this application of the foregoing doctrine concerning the
   blessedness of those whose sins are pardoned we have a word to sinners
   and a word to saints; and this is rightly dividing the word of truth
   and giving to each their portion.

   1. Here is a word of caution to sinners, and a good reason is given for
   it. (1.) The caution is, not to be unruly and ungovernable: Be you not
   as the horse and the mule, which have no understanding, v. 9. When the
   psalmist would reproach himself for the sins he repented of he compared
   himself to a beast before God (so foolish have I been and ignorant, Ps.
   lxxiii. 22) and therefore warns others not to be so. It is our honour
   and happiness that we have understanding, that we are capable of being
   governed by reason and of reasoning with ourselves. Let us therefore
   use the faculties we have, and act rationally. The horse and mule must
   be managed with bit and bridle, lest they come near us, to do us a
   mischief, or (as some read it) that they may come near to us, to do us
   service, that they may obey us, Jam. iii. 3. Let us not be like them;
   let us not be hurried by appetite and passion, at any time, to go
   contrary to the dictate of right reason and to our true interest. If
   sinners would be governed and determined by these, they would soon
   become saints and would not go a step further in their sinful courses;
   where there is renewing grace there is no need of the bit and bridle of
   restraining grace. (2.) The reason for this caution is because the way
   of sin which we would persuade you to forsake will certainly end in
   sorrow (v. 10): Many sorrows shall be to the wicked, which will not
   only spoil their vain and carnal mirth, and put an end to it, but will
   make them pay dearly for it. Sin will have sorrow, if not repented of,
   everlasting sorrow. It was part of the sentence, I will greatly
   multiply thy sorrows. "Be wise for yourselves therefore, and turn from
   your wickedness, that you may prevent those sorrows, those many
   sorrows."

   2. Here is a word of comfort to saints, and a good reason is given for
   that too. (1.) They are assured that if they will but trust in the
   Lord, and keep closely to him, mercy shall compass them about on every
   side (v. 10), so that they shall not depart from God, for that mercy
   shall keep them in, nor shall any real evil break in upon them, for
   that mercy shall keep it out. (2.) They are therefore commanded to be
   glad in the Lord, and to rejoice in him, to such a degree as even to
   shout for joy, v. 11. Let them be so transported with this holy joy as
   not to be able to contain themselves; and let them affect others with
   it, that they also may see that a life of communion with God is the
   most pleasant and comfortable life we can live in this world. This is
   that present bliss which the upright in heart, and they are only, are
   entitled to and qualified for.
     __________________________________________________________________

P S A L M S

  PSALM XXXIII.

   This is a psalm of praise; it is probable that David was the penman of
   it, but we are not told so, because God would have us look above the
   penmen of sacred writ, to that blessed Spirit that moved and guided
   them. The psalmist, in this psalm, I. Calls upon the righteous to
   praise God, ver. 1-3. II. Furnishes us with matter for praise. We must
   praise God, 1. For his justice, goodness, and truth, appearing in his
   word, and in all his works, ver. 4, 5. 2. For his power appearing in
   the work of creation, ver. 6-9. 3. For the sovereignty of his
   providence in the government of the world (ver. 10, 11) and again, ver.
   13-17. 4. For the peculiar favour which he bears to his own chosen
   people, which encourages them to trust in him (ver. 12) and again, ver.
   18-22. We need not be at a loss for proper thoughts in singing this
   psalm, which so naturally expresses the pious affections of a devout
   soul towards God.

An Exhortation to Praise God.

   1 Rejoice in the Lord, O ye righteous: for praise is comely for the
   upright.   2 Praise the Lord with harp: sing unto him with the psaltery
   and an instrument of ten strings.   3 Sing unto him a new song; play
   skilfully with a loud noise.   4 For the word of the Lord is right; and
   all his works are done in truth.   5 He loveth righteousness and
   judgment: the earth is full of the goodness of the Lord.   6 By the
   word of the Lord were the heavens made; and all the host of them by the
   breath of his mouth.   7 He gathereth the waters of the sea together as
   a heap: he layeth up the depth in storehouses.   8 Let all the earth
   fear the Lord: let all the inhabitants of the world stand in awe of
   him.   9 For he spake, and it was done; he commanded, and it stood
   fast.   10 The Lord bringeth the counsel of the heathen to nought: he
   maketh the devices of the people of none effect.   11 The counsel of
   the Lord standeth for ever, the thoughts of his heart to all
   generations.

   Four things the psalmist expresses in these verses:

   I. The great desire he had that God might be praised. He did not think
   he did it so well himself, but that he wished others also might be
   employed in this work; the more the better, in this concert: it is the
   more like heaven. 1. Holy joy is the heart and soul of praise, and that
   is here pressed upon all good people (v. 1): Rejoice in the Lord, you
   righteous; so the foregoing psalm concluded and so this begins; for all
   our religious exercises should both begin and end with a holy
   complacency and triumph in God as the best of being and best of
   friends. 2. Thankful praise is the breath and language of holy joy; and
   that also is here required of us (v. 2): "Praise the Lord; speak well
   of him, and give him the glory due to his name." 3. Religious songs are
   the proper expressions of thankful praise; those are here required (v.
   3): "Sing unto him a new song, the best you have, not that which by
   frequent use is worn, thread-bare, but that which, being new, is most
   likely to move the affections, a new song for new mercies and upon
   every new occasion, for those compassions which are new every morning."
   Music was then used, by the appointment of David, with the
   temple-songs, that they might be the better sung; and this also is here
   called for (v. 2): Sing unto him with the psaltery. Here is, (1.) A
   good rule for this duty: "Do it skilfully, and with a loud noise; let
   it have the best both of head and heart; let it be done intelligently
   and with a clear head, affectionately and with a warm heart." (2.) A
   good reason for this duty: For praise is comely for the upright. It is
   well pleasing to God (the garments of praise add much to the comeliness
   which God puts upon his people) and it is an excellent ornament to our
   profession. It becomes the upright, whom God has put so much honour
   upon, to give honour to him. The upright praise God in a comely manner,
   for they praise him with their hearts, that is praising him with their
   glory; whereas the praises of hypocrites are awkward and uncomely, like
   a parable in the mouth of fools, Prov. xxvi. 7.

   II. The high thoughts he had of God, and of his infinite perfections,
   v. 4, 5. God makes himself known to us, 1. In his word, here put for
   all divine revelation, all that which God at sundry times and in divers
   manners spoke to the children of men, and that is all right, there is
   nothing amiss in it; his commands exactly agree with the rules of
   equity and the eternal reasons of good and evil. His promises are all
   wise and good and inviolably sure, and there is no iniquity in his
   threatenings, but even those are designed for our good, by deterring us
   from evil. God's word is right, and therefore all our deviations from
   it are wrong, and we are then in the right when we agree with it. 2. In
   his works, and those are all done in truth, all according to his
   counsels, which are called the scriptures of truth, Dan. x. 21. The
   copy in all God's works agrees exactly with the great original, the
   plan laid in the Eternal Mind, and varies not in the least jot. God has
   made it to appear in his works, (1.) That he is a God of inflexible
   justice: He loveth righteousness and judgment. There is nothing but
   righteousness in the sentence he passes and judgment in the execution
   of it. He never did nor can do wrong to any of his creatures, but is
   always ready to give redress to those that are wronged, and does it
   with delight. He takes pleasure in those that are righteous. He is
   himself the righteous Lord, and therefore loveth righteousness. (2.)
   That he is a God of inexhaustible bounty: The earth is full of his
   goodness, that is, of the proofs and instances of it. The benign
   influences which the earth receives from above, and the fruits it is
   thereby enabled to produce, the provision that is made both for man and
   beast, and the common blessings with which all the nations of the earth
   are blessed, plainly declare that the earth is full of his
   goodness--the darkest, the coldest, the hottest, and the most dry and
   desert part of it not excepted. What a pity is it that this earth,
   which is so full of God's goodness, should be so empty of his praises,
   and that of the multitudes that live upon his bounty there are so few
   that live to his glory!

   III. The conviction he was under of the almighty power of God,
   evidenced in the creation of the world. We "believe in God," and
   therefore we praise him as "the Father Almighty, maker of heaven and
   earth," so we are here taught to praise him. Observe,

   1. How God made the world, and brought all things into being. (1.) How
   easily: All things were made by the word of the Lord and by the breath
   of his mouth. Christ is the Word, the Spirit is the breath, so that God
   the Father made the world, as he rules it and redeems it, by his Son
   and Spirit. He spoke, and he commanded (v. 9), and that was enough;
   there needed no more. With men saying and doing are two things, but it
   is not so with God. By the Word and Spirit of God as the world was
   made, so was man, that little world. God said, Let us make man, and he
   breathed into him the breath of life. By the Word and Spirit the church
   is built, that new world, and grace wrought in the soul, that new man,
   that new creation. What cannot that power do which with a word made a
   world! (2.) How effectually it was done: And it stood fast. What God
   does he does to purpose; he does it and it stands fast. Whatsoever God
   doeth, it shall be for ever, Eccl. iii. 14. It is by virtue of that
   command to stand fast that things continue to this day according to
   God's ordinance, Ps. cxix. 91.

   2. What he made. He made all things, but notice is here taken, (1.) of
   the heavens, and the host of them, v. 6. The visible heavens, and the
   sun, moon, and stars, their hosts--(2.) Of the waters, and the
   treasures of them, v. 7. The earth was at first covered with the water,
   and, being heavier, must of course subside and sink under it; but, to
   show from the very first that the God of nature is not tied to the
   ordinary method of nature, and the usual operations of his powers, with
   a word's speaking he gathered the waters together on a heap, that the
   dry land might appear, yet left them not to continue on a heap, but
   laid up the depth in store-houses, not only in the flats where the seas
   make their beds, and in which they are locked up by the sand on the
   shore as in storehouses, but in secret subterraneous caverns, where
   they are hidden from the eyes of all living, but were reserved as in a
   store-house for that day when those fountains of the great deep were to
   be broken up; and they are still laid up there in store, for which use
   the great Master of the house knows best.

   3. What use is to be made of this (v. 8): Let all the earth fear the
   Lord, and stand in awe of him; that is, let all the children of men
   worship him and give glory to him, Ps. xc. 5, 6. The everlasting gospel
   gives this as the reason why we must worship God, because he made the
   heaven, and the earth, and the sea, Rev. xiv. 6, 7. Let us all fear
   him, that is, dread his wrath and displeasure, and be afraid of having
   him our enemy and of standing it out against him. Let us not dare to
   offend him who having this power no doubt has all power in his hand. It
   is dangerous being at war with him who has the host of heaven for his
   armies and the depths of the sea for his magazines, and therefore it is
   wisdom to desire conditions of peace, see Jer. v. 22.

   IV. The satisfaction he had of God's sovereignty and dominion, v. 10,
   11. He over-rules all the counsels of men, and makes them, contrary to
   their intention, serviceable to his counsels. Come and see with an eye
   of faith God in the throne, 1. Frustrating the devices of his enemies:
   He bringeth the counsel of the heathen to nought, so that what they
   imagine against him and his kingdom proves a vain thing (Ps. ii. 1);
   the counsel of Ahithophel is turned into foolishness; Haman's plot is
   baffled. Though the design be laid ever so deep, and the hopes raised
   upon it ever so high, yet, if God says it shall not stand, neither
   shall it come to pass; it is all to no purpose. 2. Fulfilling his own
   decrees: The counsel of the Lord standeth for ever. It is immutable in
   itself, for he is in one mind, and who can turn him? The execution of
   it may be opposed, but cannot in the least be obstructed by any created
   power. Through all the revolutions of time God never changed his
   measures, but in every event, even that which to us is most surprising,
   the eternal counsel of God is fulfilled, nor can any thing prevent its
   being accomplished in its time. With what pleasure to ourselves may we
   in singing this give praise to God! How easy may this thought make us
   at all times, that God governs the world, that he did it in infinite
   wisdom before we were born, and will do it when we are silent in the
   dust!

God's Sovereign Power.

   12 Blessed is the nation whose God is the Lord; and the people whom he
   hath chosen for his own inheritance.   13 The Lord looketh from heaven;
   he beholdeth all the sons of men.   14 From the place of his habitation
   he looketh upon all the inhabitants of the earth.   15 He fashioneth
   their hearts alike; he considereth all their works.   16 There is no
   king saved by the multitude of a host: a mighty man is not delivered by
   much strength.   17 A horse is a vain thing for safety: neither shall
   he deliver any by his great strength.   18 Behold, the eye of the Lord
   is upon them that fear him, upon them that hope in his mercy;   19 To
   deliver their soul from death, and to keep them alive in famine.   20
   Our soul waiteth for the Lord: he is our help and our shield.   21 For
   our heart shall rejoice in him, because we have trusted in his holy
   name.   22 Let thy mercy, O Lord, be upon us, according as we hope in
   thee.

   We are here taught to give to God the glory,

   I. Of his common providence towards all the children of men. Though he
   has endued man with understanding and freedom of will, yet he reserves
   to himself the government of him, and even of those very faculties by
   which he is qualified to govern himself. 1. The children of men are all
   under his eye, even their hearts are so; and all the motions and
   operations of their souls, which none know but they themselves, he
   knows better than they themselves, v. 13, 14. Though the residence of
   God's glory is in the highest heavens, yet thence he not only has a
   prospect of all the earth, but a particular inspection of all the
   inhabitants of the earth. He not only beholds them, but he looks upon
   them; he looks narrowly upon them (so the word here used is sometimes
   rendered), so narrowly that not the least thought can escape his
   observation. Atheists think that, because he dwells above in heaven, he
   cannot, or will not, take notice of what is done here in this lower
   world; but thence, high as it is, he sees us all, and all persons and
   things are naked and open before him. 2. Their hearts, as well as their
   times, are all in his hand: He fashions their hearts. He made them at
   first, formed the spirit of each man within him, then when he brought
   him into being. Hence he is called the Father of spirits: and this is a
   good argument to prove that he perfectly knows them. The artist that
   made the clock, can account for the motions of every wheel. David uses
   this argument with application to himself, Ps. cxxxix. 1, 14. He still
   moulds the hearts of men, turns them as the rivers of water, which way
   soever he pleases, to serve his own purposes, darkens or enlightens
   men's understandings, stiffens or bows their wills, according as he is
   pleased to make use of them. He that fashions men's hearts fashions
   them alike. It is in hearts as in faces, though there is a great
   difference, and such a variety as that no two faces are exactly of the
   same features, nor any two hearts exactly of the same temper, yet there
   is such a similitude that, in some things, all faces and all hearts
   agree, as in water face answers to face, Prov. xxvii. 19. He fashions
   them together (so some read it); as the wheels of a watch, though of
   different shapes, sizes, and motions, are yet all put together, to
   serve one and the same purpose, so the hearts of men and their
   dispositions, however varying from each other and seeming to contradict
   one another, are yet all overruled to serve the divine purpose, which
   is one. 3. They, and all they do, are obnoxious to his judgment; for he
   considers all their works, not only knows them, but weighs them, that
   he may render to every man according to his works, in the day, in the
   world, of retribution, in the judgment, and to eternity. 4. All the
   powers of the creature have a dependence upon him, and are of no
   account, of no avail at all, without him, v. 16, 17. It is much for the
   honour of God that not only no force can prevail in opposition to him,
   but that no force can act but in dependence on him and by a power
   derived from him. (1.) The strength of a king is nothing without God.
   No king is sacred by his royal prerogatives, or the authority with
   which he is invested; for the powers that are, of that kind, are
   ordained of God, and are what he makes them, and no more. David was a
   king, and a man of war from his youth, and yet acknowledged God to be
   his only protector and Saviour. (2.) The strength of an army is nothing
   without God. The multitude of a host cannot secure those under whose
   command they act, unless God make them a security to them. A great army
   cannot be sure of victory; for, when God pleases, one shall chase a
   thousand. (3.) The strength of a giant is nothing without God. A mighty
   man, such as Goliath was, is not delivered by his much strength, when
   his day comes to fall. Neither the firmness and activity of his body
   nor the stoutness and resolution of his mind will stand him in any
   stead, any further than God is pleased to give him success. Let not the
   strong man then glory in his strength, but let us all strengthen
   ourselves in the Lord our God, go forth, and go on, in his strength.
   (4.) The strength of a horse is nothing without God (v. 17): A horse is
   a vain thing for safety. In war horses were then so highly accounted
   of, and so much depended on, that God forbade the kings of Israel to
   multiply horses (Deut. xvii. 16), lest they should be tempted to trust
   to them and their confidence should thereby be taken off from God.
   David houghed the horses of the Syrians (2 Sam. viii. 4); here he
   houghs all the horses in the world, by pronouncing a horse a vain thing
   for safety in the day of battle. If the war-horse be unruly and
   ill-managed, he may hurry his rider into danger instead of carrying him
   out of danger. If he be killed under him, he may be his death, instead
   of saving his life. It is therefore our interest to make sure God's
   favour towards us, and then we may be sure of his power engaged for us,
   and need not fear whatever is against us.

   II. We are to give God the glory of his special grace. In the midst of
   his acknowledgments of God's providence he pronounces those blessed
   that have Jehovah for their God, who governs the world, and has
   wherewithal to help them in every time of need, while those were
   miserable who had this and the other Baal for their god, which was so
   far from being able to hear and help them that is was itself senseless
   and helpless (v. 12): Blessed is the nation whose God is the Lord, even
   Israel, who had the knowledge of the true God and were taken into
   covenant with him, and all others who own God for theirs and are owned
   by him; for they also, whatever nation they are of, are of the
   spiritual seed of Abraham. 1. It is their wisdom that they take the
   Lord for their God, that they direct their homage and adoration there
   where it is due and where the payment of it will not be in vain. 2. It
   is their happiness that they are the people whom God has chosen for his
   own inheritance, whom he is pleased with, and honoured in, and whom he
   protects and takes care of, whom he cultivates and improves as a man
   does his inheritance, Deut. xxxii. 9. Now let us observe here, to the
   honour of divine grace, (1.) The regard which God has to his people, v.
   18, 19. God beholds all the sons of men with an eye of observation, but
   his eye of favour and complacency is upon those that fear him. He looks
   upon them with delight, as the father on his children, as the
   bridegroom on his spouse, Isa. lxii. 5. While those that depend on arms
   and armies, on chariots and horses, perish in the disappointment of
   their expectations, God's people, under his protection, are safe, for
   he shall deliver their soul from death when there seems to be but a
   step between them and it. If he do not deliver the body from temporal
   death, yet he will deliver the soul from spiritual and eternal death.
   Their souls, whatever happens, shall live and praise him, either in
   this world or in a better. From his bounty they shall be supplied with
   all necessaries. He shall keep them alive in famine; when others die
   for want, they shall live, which shall make it a distinguishing mercy.
   When visible means fail, God will find out some way or other to supply
   them. He does not say that he will give them abundance (they have no
   reason either to desire it or to expect it), but he will keep them
   alive; they shall not starve; and, when destroying judgments are
   abroad, it ought to be reckoned a great favour, for it is a very
   striking one, and lays us under peculiar obligations, to have our lives
   given us for a prey. Those that have the Lord for their God shall find
   him their help and their shield, v. 20. In their difficulties he will
   assist them; they shall be helped over them, helped through them. In
   their dangers he will secure them; they shall be helped over them,
   helped through them. In their dangers he will secure them, so that they
   shall not receive any real damage. (2.) The regard which God's people
   have to him and which we ought to have in consideration of this. [1.]
   We must wait for God. We must attend the motions of his providence, and
   accommodate ourselves to them, and patiently accommodate ourselves to
   them, and patiently expect the issue of them. Our souls must wait for
   him, v. 20. We must not only in word and tongue profess a believing
   regard to God, but it must be inward and sincere, a secret and silent
   attendance on him. [2.] We must rely on God, hope in his mercy, in the
   goodness of his nature, though we have not an express promise to depend
   upon. Those that fear God and his wrath must hope in God and his mercy;
   for there is no flying from God, but by flying to him. These pious
   dispositions will not only consist together, but befriend each other, a
   holy fear of God and yet at the same time a hope in his mercy. This is
   trusting in his holy name (v. 21), in all that whereby he has made
   known himself to us, for our encouragement to serve him. [3.] We must
   rejoice in God, v. 21. Those do not truly rest in God, or do not know
   the unspeakable advantage they have by so doing, who do not rejoice in
   him at all times; because those that hope in God hope for an eternal
   fulness of joy in his presence. [4.] We must seek to him for that mercy
   which we hope in, v. 22. Our expectations from God are not to
   supersede, but to quicken and encourage, our applications to him; he
   will be sought unto for that which he has promised, and therefore the
   psalm concludes with a short but comprehensive prayer, "Let thy mercy,
   O Lord! be upon us; let us always have the comfort and benefit of it,
   not according as we merit from thee, but according as we hope in thee,
   that is, according to the promise which thou hast in thy word given to
   us and according to the faith which thou hast by thy Spirit and grace
   wrought in us." If, in singing these verses, we put forth a dependence
   upon God, and let out our desires towards him, we make melody with our
   hearts to the Lord.
     __________________________________________________________________

P S A L M S

  PSALM XXXIV.

   This psalm was penned upon a particular occasion, as appears by the
   title, and yet there is little in it peculiar to that occasion, but
   that which is general, both by way of thanksgiving to God an
   instruction to us. I. He praises God for the experience which he and
   others had had of his goodness, ver. 1-6. II. He encourages all good
   people to trust in God and to seek to him, ver. 7-10. III. He gives
   good counsel to us all, as unto children, to take heed of sin, and to
   make conscience of our duty both to God and man, ver. 11-14. IV. To
   enforce this good counsel he shows God's favour to the righteous and
   his displeasure against the wicked, in which he sets before us good and
   evil, the blessing and the curse, ver. 15-22. So that, in singing this
   psalm, we are both to give glory to God and to teach and admonish
   ourselves and one another.

Praise and Thanksgiving.

   A psalm of David when he changed his behaviour
   before Abimelech, who drove him away, and he departed.

   1 I will bless the Lord at all times: his praise shall continually be
   in my mouth.   2 My soul shall make her boast in the Lord: the humble
   shall hear thereof, and be glad.   3 O magnify the Lord with me, and
   let us exalt his name together.   4 I sought the Lord, and he heard me,
   and delivered me from all my fears.   5 They looked unto him, and were
   lightened: and their faces were not ashamed.   6 This poor man cried,
   and the Lord heard him, and saved him out of all his troubles.   7 The
   angel of the Lord encampeth round about them that fear him, and
   delivereth them.   8 O taste and see that the Lord is good: blessed is
   the man that trusteth in him.   9 O fear the Lord, ye his saints: for
   there is no want to them that fear him.   10 The young lions do lack,
   and suffer hunger: but they that seek the Lord shall not want any good
   thing.

   The title of this psalm tells us both who penned it and upon what
   occasion it was penned. David, being forced to flee from his country,
   which was made too hot for him by the rage of Saul, sought shelter as
   near it as he could, in the land of the Philistines. There it was soon
   discovered who he was, and he was brought before the king, who, in the
   narrative, is called Achish (his proper name), here Abimelech (his
   title); and lest he should be treated as a spy, or one that came
   thither upon design, he feigned himself to be a madman (such there have
   been in every age, that even by idiots men might be taught to give God
   thanks for the use of their reason), that Achish might dismiss him as a
   contemptible man, rather than take cognizance of him as a dangerous
   man. And it had the effect he desired; by this stratagem he escaped the
   hand that otherwise would have handled him roughly. Now, 1. We cannot
   justify David in this dissimulation. It ill became an honest man to
   feign himself to be what he was not, and a man of honour to feign
   himself to be a fool and a mad-man. If, in sport, we mimic those who
   have not so good an understanding as we think we have, we forget that
   God might have made their case ours. 2. Yet we cannot but wonder at the
   composure of his spirit, and how far he was from any change of that,
   when he changed his behaviour. Even when he was in that fright, or
   rather in that danger only, his heart was so fixed, trusting in God,
   that even then he penned this excellent psalm, which has as much in it
   of the marks of a calm sedate spirit as any psalm in all the book; and
   there is something curious too in the composition, for it is what is
   called an alphabetical psalm, that is, a psalm in which every verse
   begins with each letter in its order as it stands in the Hebrew
   alphabet. Happy are those who can thus keep their temper, and keep
   their graces in exercise, even when they are tempted to change their
   behaviour. In this former part of the psalm,

   I. David engages and excites himself to praise God. Though it was his
   fault that he changed his behaviour, yet it was God's mercy that he
   escaped, and the mercy was so much the greater in that God did not deal
   with him according to the desert of his dissimulation, and we must in
   every thing give thanks. He resolves, 1. That he will praise God
   constantly: I will bless the Lord at all times, upon all occasions. He
   resolves to keep up stated times for this duty, to lay hold of all
   opportunities for it, and to renew his praises upon every fresh
   occurrence that furnished him with matter. If we hope to spend our
   eternity in praising God, it is fit that we should spend as much as may
   be of our time in this work. 2. That he will praise him openly: His
   praise shall continually be in my mouth. Thus he would show how forward
   he was to own his obligations to the mercy of God and how desirous to
   make others also sensible of theirs. 3. That he will praise him
   heartily: "My soul shall make her boast in the Lord, in my relation to
   him, my interest in him, and expectations from him." It is not
   vainglory to glory in the Lord.

   II. He calls upon others to join with him herein. He expects they will
   (v. 2): "The humble shall hear thereof, both of my deliverance and of
   my thankfulness, and be glad that a good man has so much favour shown
   him and a good God so much honour done him." Those have most comfort in
   God's mercies, both to others and to themselves, that are humble, and
   have the least confidence in their own merit and sufficiency. It
   pleased David to think that God's favours to him would rejoice the
   heart of every Israelite. Three things he would have us all to concur
   with him in:--

   1. In great and high thoughts of God, which we should express in
   magnifying him and exalting his name, v. 3. We cannot make God greater
   or higher than he is; but if we adore him as infinitely great, and
   higher than the highest, he is pleased to reckon this magnifying and
   exalting him. This we must do together. God's praises sound best in
   concert, for so we praise him as the angels do in heaven. Those that
   share in God's favour, as all the saints do, should concur in his
   praises; and we should be as desirous of the assistance of our friends
   in returning thanks for mercies as in praying for them. We have reason
   to join in thanksgiving to God,

   (1.) For his readiness to hear prayer, which all the saints have had
   the comfort of; for he never said to any of them, Seek you me in vain.
   [1.] David, for his part, will give it under his hand that he has found
   him a prayer-hearing God (v. 4): "I sought the Lord, in my distress,
   entreated his favour, begged his help, and he heard me, answered my
   request immediately, and delivered me from all my fears, both from the
   death I feared and from the disquietude and disturbance produced by
   fear of it." The former he does by his providence working for us, the
   latter by his grace working in us, to silence our fears and still the
   tumult of the spirits; this latter is the greater mercy of the two,
   because the thing we fear is our trouble only, but our unbelieving
   distrustful fear of it is our sin; nay, it is often more our torment
   too than the thing itself would be, which perhaps would only touch the
   bone and the flesh, while the fear would prey upon the spirits and put
   us out of the possession of our own soul. David's prayers helped to
   silence his fears; having sought the Lord, and left his case with him,
   he could wait the event with great composure. "But David was a great
   and eminent man, we may not expect to be favoured as he was; have any
   others ever experienced the like benefit by prayer?" Yes, [2.] Many
   besides him have looked unto God by faith and prayer, and have been
   lightened by it, v. 5. It has wonderfully revived and comforted them;
   witness Hannah, who, when she had prayed, went her way, and did eat,
   and her countenance was no more sad. When we look to the world we are
   darkened, we are perplexed, and at a loss; but, when we look to God,
   from him we have the light both of direction and joy, and our way is
   made both plain and pleasant. These here spoken of, that looked unto
   God, had their expectations raised, and the event did not frustrate
   them: Their faces were not ashamed of their confidence. "But perhaps
   these also were persons of great eminence, like David himself, and upon
   that account were highly favoured, or their numbers made them
   considerable;" nay, [3.] This poor man cried, a single person, mean and
   inconsiderable, whom no man looked upon with any respect or looked
   after with any concern; yet he was as welcome to the throne of grace as
   David or any of his worthies: The Lord heard him, took cognizance of
   his case and of his prayers, and saved him out of all his troubles, v.
   6. God will regard the prayer of the destitute, Ps. cii. 17. See Isa.
   lvii. 15.

   (2.) For the ministration of the good angels about us (v. 7): The angel
   of the Lord, a guard of angels (so some), but as unanimous in their
   service as if they were but one, or a guardian angel, encamps round
   about those that fear God, as the life-guard about the prince, and
   delivers them. God makes use of the attendance of the good spirits for
   the protection of his people from the malice and power of evil spirits;
   and the holy angels do us more good offices every day than we are aware
   of. Though in dignity and in capacity of nature they are very much
   superior to us,--though they retain their primitive rectitude, which we
   have lost;--though they have constant employment in the upper world,
   the employment of praising God, and are entitled to a constant rest and
   bliss there,--yet in obedience to their Maker, and in love to those
   that bear his image, they condescend to minister to the saints, and
   stand up for them against the powers of darkness; they not only visit
   them, but encamp round about them, acting for their good as really,
   though not as sensibly, as for Jacob's (Gen. xxxii. 1), and Elisha's, 2
   Kings vi. 17. All the glory be to the God of the angels.

   2. He would have us to join with him in kind and good thoughts of God
   (v. 8): O taste and see that the Lord is good! The goodness of God
   includes both the beauty and amiableness of his being and the bounty
   and beneficence of his providence and grace; and accordingly, (1.) We
   must taste that he is a bountiful benefactor, relish the goodness of
   God in all his gifts to us, and reckon that the savour and sweetness of
   them. Let God's goodness be rolled under the tongue as a sweet morsel.
   (2.) We must see that he is a beautiful being, and delight in the
   contemplation of his infinite perfections. By taste and sight we both
   make discoveries and take complacency. Taste and see God's goodness,
   that is, take notice of it and take the comfort of it, 1 Pet. ii. 3. He
   is good, for he makes all those that trust in him truly blessed; let us
   therefore be so convinced of his goodness as thereby to be encouraged
   in the worst of times to trust in him.

   3. He would have us join with him in a resolution to seek God and serve
   him, and continue in his fear (v. 9): O fear the Lord! you his saints.
   When we taste and see that he is good we must not forget that he is
   great and greatly to be feared; nay, even his goodness is the proper
   object of a filial reverence and awe. They shall fear the Lord and his
   goodness, Hos. iii. 5. Fear the Lord; that is, worship him, and make
   conscience of your duty to him in every thing, not fear him and shun
   him, but fear him and seek him (v. 10) as a people seek unto their God;
   address yourselves to him and portion yourselves in him. To encourage
   us to fear God and seek him, it is here promised that those that do so,
   even in this wanting world, shall want no good thing (Heb. They shall
   not want all good things); they shall so have all good things that they
   shall have no reason to complain of the want of any. As to the things
   of the other world, they shall have grace sufficient for the support of
   the spiritual life (2 Cor. xii. 9; Ps. lxxxiv. 11); and, as to this
   life, they shall have what is necessary to the support of it from the
   hand of God: as a Father, he will feed them with food convenient. What
   further comforts they desire they shall have, as far as Infinite Wisdom
   sees good, and what they want in one thing shall be made up in another.
   What God denies them he will give them grace to be content without and
   then they do not want it, Deut. iii. 26. Paul had all and abounded,
   because he was content, Phil. iv. 11, 18. Those that live by faith in
   God's all-sufficiency want nothing; for in him they have enough. The
   young lions. often lack and suffer hunger--those that live upon common
   providence, as the lions do, shall want that satisfaction which those
   have that live by faith in the promise; those that trust to themselves,
   and think their own hands sufficient for them, shall want (for bread is
   not always to the wise)--but verily those shall be fed that trust in
   God and desire to be at his finding. Those that are ravenous, and prey
   upon all about them, shall want; but the meek shall inherit the earth.
   Those shall not want who with quietness work and mind their own
   business; plain-hearted Jacob has pottage enough, when Esau, the
   cunning hunter, is ready to perish for hunger.

An Exhortation to Fear God; The Privileges of the Righteous.

   11 Come, ye children, hearken unto me: I will teach you the fear of the
   Lord.   12 What man is he that desireth life, and loveth many days,
   that he may see good?   13 Keep thy tongue from evil, and thy lips from
   speaking guile.   14 Depart from evil, and do good; seek peace, and
   pursue it.   15 The eyes of the Lord are upon the righteous, and his
   ears are open unto their cry.   16 The face of the Lord is against them
   that do evil, to cut off the remembrance of them from the earth.   17
   The righteous cry, and the Lord heareth, and delivereth them out of all
   their troubles.   18 The Lord is nigh unto them that are of a broken
   heart; and saveth such as be of a contrite spirit.   19 Many are the
   afflictions of the righteous: but the Lord delivereth him out of them
   all.   20 He keepeth all his bones: not one of them is broken.   21
   Evil shall slay the wicked: and they that hate the righteous shall be
   desolate.   22 The Lord redeemeth the soul of his servants: and none of
   them that trust in him shall be desolate.

   David, in this latter part of the psalm, undertakes to teach children.
   Though a man of war, and anointed to be king, he did not think it below
   him; though now he had his head so full of cares and his hands of
   business, yet he could find heart and time to give good counsel to
   young people, from his own experience. It does not appear that he had
   now any children of his own, at least any that were grown up to a
   capacity of being taught; but, by divine inspiration, he instructs the
   children of his people. Those that were in years would not be taught by
   him, though he had offered them his service (Ps. xxxii. 8); but he had
   hopes that the tender branches will be more easily bent and that
   children and young people will be more tractable, and therefore he
   calls together a congregation of them (v. 11): "Come, you children,
   that are now in your learning age, and are now to lay up a stock of
   knowledge which you must live upon all your days, you children that are
   foolish and ignorant, and need to be taught." Perhaps he intends
   especially those children whose parents neglected to instruct and
   catechise them; and it is as great a piece of charity to put those
   children to school whose parents are not in a capacity to teach them as
   to feed those children whose parents have not bread for them. Observe,
   1. What he expects from them: "Hearken unto me, leave your play, lay by
   your toys, and hear what I have to say to you; not only give me the
   hearing, but observe and obey me." 2. What he undertakes to teach
   them--the fear of the Lord, inclusive of all the duties of religion.
   David was a famous musician, a statesman, a soldier; but he does not
   say to the children, "I will teach you to play on the harp, or to
   handle the sword or spear, or to draw the bow, or I will teach you the
   maxims of state policy;" but I will teach you the fear of the Lord,
   which is better than all arts and sciences, better than all
   burnt-offerings and sacrifices. That is it which we should be
   solicitous both to learn ourselves and to teach our children.

   I. He supposes that we all aim to be happy (v. 12): What man is he that
   desireth life? that is, as it follows, not only to see many days, but
   to see good comfortable days. Non est vivere, sed valere, vita--It is
   not being, but well being, that constitutes life. It is asked, "Who
   wishes to live a long and pleasant life?" and it is easily answered,
   Who does not? Surely this must look further than time and this present
   world; for man's life on earth at best consists but of few days and
   those full of trouble. What man is he that would be eternally happy,
   that would see many days, as many as the days of heaven, that would see
   good in that world where all bliss is in perfection, without the least
   alloy? Who would see the good before him now, by faith and hope, and
   enjoy it shortly? Who would? Alas! very few have that in their
   thoughts. Most ask, Who will show us any good? But few ask, What shall
   we do to inherit eternal life? This question implies that there are
   some such.

   II. He prescribes the true and only way to happiness both in this world
   and that to come, v. 13, 14. Would we pass comfortably through this
   world, and out of the world, our constant care must be to keep a good
   conscience; and, in order to that, 1. We must learn to bridle our
   tongues, and be careful what we say, that we never speak amiss, to
   God's dishonour or our neighbours prejudice: Keep thy tongue from evil
   speaking, lying, and slandering. So great a way does this go in
   religion that, if any offend not in word, the same is a perfect man;
   and so little a way does religion go without this that of him who
   bridles not his tongue it is declared, His religion is vain. 2. We must
   be upright and sincere in every thing we say, and not double-tongued.
   Our words must be the indications of our minds; our lips must be kept
   from speaking guile either to God or man. 3. We must leave all our
   sins, and resolve we will have no more to do with them. We must depart
   from evil, from evil works and evil workers; from the sins others
   commit and which we have formerly allowed ourselves in. 4. It is not
   enough not to do hurt in the world, but we must study to be useful, and
   live to some purpose. We must not only depart from evil, but we must do
   good, good for ourselves, especially for our own souls, employing them
   well, furnishing them with a good treasure, and fitting them for
   another world; and, as we have ability and opportunity, we must do good
   to others also. 5. Since nothing is more contrary to that love which
   never fails (which is the summary both of law and gospel, both of grace
   and glory) than strife and contention, which bring confusion and every
   evil work, we must seek peace and pursue it; we must show a peaceable
   disposition, study the things that make for peace, do nothing to break
   the peace and to make mischief. If peace seem to flee from us, we must
   pursue it; follow peace with all men, spare no pains, no expense, to
   preserve and recover peace; be willing to deny ourselves a great deal,
   both in honour and interest, for peace' sake. These excellent
   directions in a way to life and good are transcribed into the New
   Testament and made part of our gospel duty, 1 Pet. iii. 10, 11. And,
   perhaps David, in warning us that we speak no guile, reflects upon his
   own sin in changing his behaviour. Those that truly repent of what they
   have done amiss will warn others to take heed of doing likewise.

   III. He enforces these directions by setting before us the happiness of
   the godly in the love and favour of God and the miserable state of the
   wicked under his displeasure. Here are life and death, good and evil,
   the blessing and the curse, plainly stated before us, that we may
   choose life and live. See Isa. iii. 10, 11.

   1. Woe to the wicked, it shall be ill with them, however they may bless
   themselves in their own way. (1.) God is against them, and then they
   cannot but be miserable. Sad is the case of that man who by his sin has
   made his Maker his enemy, his destroyer. The face of the Lord is
   against those that do evil, v. 16. Sometimes God is said to turn his
   face from them (Jer. xviii. 17), because they have forsaken him; here
   he is said to set his face against them, because they have fought
   against him; and most certainly God is able to out-face the most proud
   and daring sinners and can frown them into hell. (2.) Ruin is before
   them; this will follow of course if God be against them, for he is able
   both to kill and to cast into hell. [1.] The land of the living shall
   be no place for them nor theirs. When God sets his face against them he
   will not only cut them off, but cut off the remembrance of them; when
   they are alive he will bury them in obscurity, when they are dead he
   will bury them in oblivion. He will root out their posterity, by whom
   they would be remembered. He will pour disgrace upon their
   achievements, which they gloried in and for which they thought they
   should be remembered. It is certain that there is no lasting honour but
   that which comes from God. [2.] There shall be a sting in their death:
   Evil shall slay the wicked, v. 21. Their death shall be miserable; and
   so it will certainly be, though they die on a bed of down or on the bed
   of honour. Death, to them, has a curse in it, and is the king of
   terrors; to them it is evil, only evil. It is very well observed by Dr.
   Hammond that the evil here, which slays the wicked, is the same word,
   in the singular number, that is used (v. 19) for the afflictions of the
   righteous, to intimate that godly people have many troubles, and yet
   they do them no hurt, but are made to work for good to them, for God
   will deliver them out of them all; whereas wicked people have fewer
   troubles, fewer evils befal them, perhaps but one, and yet that one may
   prove their utter ruin. One trouble with a curse in it kills and slays,
   and does execution; but many, with a blessing in them, are harmless,
   nay, gainful. [3.] Desolation will be their everlasting portion. Those
   that are wicked themselves often hate the righteous, name and thing,
   have an implacable enmity to them and their righteousness; but they
   shall be desolate, shall be condemned as guilty, and laid waste for
   ever, shall be for ever forsaken and abandoned of God and all good
   angels and men; and those that are so are desolate indeed.

   2. Yet say to the righteous, It shall be well with them. All good
   people are under God's special favour and protection. We are here
   assured of this under a great variety of instances and expressions.

   (1.) God takes special notice of good people, and takes notice who have
   their eyes ever to him and who make conscience of their duty to him:
   The eyes of the Lord are upon the righteous (v. 15), to direct and
   guide them, to protect and keep them. Parents that are very fond of a
   child will not let it be out of their sight; none of God's children are
   ever from under his eye, but on them he looks with a singular
   complacency, as well as with a watchful and tender concern.

   (2.) They are sure of an answer of peace to their prayers. All God's
   people are a praying people, and they cry in prayer, which denotes
   great importunity; but is it to any purpose? Yes, [1.] God takes notice
   of what we say (v. 17): They cry, and the Lord hears them, and hears
   them so as to make it appear he has a regard to them. His ears are open
   to their prayers, to receive them all, and to receive them readily and
   with delight. Though he has been a God hearing prayer ever since men
   began to call upon the name of the Lord, yet his ear is not heavy.
   There is no rhetoric, nothing charming, in a cry, yet God's ears are
   open to it, as the tender mother's to the cry of her sucking child,
   which another would take no notice of: The righteous cry, and the Lord
   heareth, v. 17. This intimates that it is the constant practice of good
   people, when they are in distress, to cry unto God, and it is their
   constant comfort that God hears them. [2.] He not only takes notice of
   what we say, but is ready for us to our relief (v. 18): He is nigh to
   those that are of a broken heart, and saves them. Note, First, It is
   the character of the righteous, whose prayers God will hear, that they
   are of a broken heart and a contrite spirit (that is, humbled for sin
   and emptied of self); they are low in their own eyes, and have no
   confidence in their own merit and sufficiency, but in God only.
   Secondly, Those who are so have God nigh unto them, to comfort and
   support them, that the spirit may not be broken more than is meet, lest
   it should fail before him. See Isa. lvii. 15. Though God is high, and
   dwells on high, yet he is near to those who, being of a contrite
   spirit, know how to value his favour, and will save them from sinking
   under their burdens; he is near them to good purpose.

   (3.) They are taken under the special protection of the divine
   government (v. 20): He keepeth all his bones; not only his soul, but
   his body; not only his body in general, but every bone in it: Not one
   of them is broken. He that has a broken heart shall not have a broken
   bone; for David himself had found that, when he had a contrite heart,
   the broken bones were made to rejoice, Ps. li. 8, 17. One would not
   expect to meet with any thing of Christ here, and yet this scripture is
   said to be fulfilled in him (John xix. 36) when the soldiers broke the
   legs of the two thieves that were crucified with him, but did not break
   his, they being under the protection of this promise as well as of the
   type, even the paschal-lamb (a bone of him shall not be broken); the
   promises, being made good to Christ, through him are sure to all the
   seed. It does not follow but that a good man may have a broken bone;
   but, by the watchful providence of God concerning him, such a calamity
   is often wonderfully prevented, and the preservation of his bones is
   the effect of this promise; and, if he have a broken bone, sooner or
   later it shall be made whole, at furthest at the resurrection, when
   that which is sown in weakness shall be raised in power.

   (4.) They are, and shall be, delivered out of their troubles. [1.] It
   is supposed that they have their share of crosses in this world,
   perhaps a greater share than others. In the world they must have
   tribulation, that they may be conformed both to the will of God and to
   the example of Christ (v. 19); Many are the afflictions of the
   righteous, witness David and his afflictions, Ps. cxxxii. 1. There are
   those that hate them (v. 21) and they are continually aiming to do them
   a mischief; their God loves them, and therefore corrects them; so that,
   between the mercy of heaven and the malice of hell, the afflictions of
   the righteous must needs be many. [2.] God has engaged for their
   deliverance and salvation: He delivers them out of all their troubles
   (v. 17, 19); he saves them (v. 18), so that, though they may fall into
   trouble, it shall not be their ruin. This promise of their deliverance
   is explained, v. 22. Whatever troubles befal them, First, They shall
   not hurt their better part. The Lord redeemeth the soul of his servants
   from the power of the grave (Ps. xlix. 15) and from the sting of every
   affliction. He keeps them from sinning in their troubles, which is the
   only thing that would do them a mischief, and keeps them from despair,
   and from being put out of the possession of their own souls. Secondly,
   They shall not hinder their everlasting bliss. None of those that trust
   in him shall be desolate; that is, they shall not be comfortless, for
   they shall not be cut off from their communion with God. No man is
   desolate but he whom God has forsaken, nor is any man undone till he is
   in hell. Those that are God's faithful servants, that make it their
   care to please him and their business to honour him, and in doing so
   trust him to protect and reward them, and, with good thoughts of him,
   refer themselves to him, have reason to be easy whatever befals them,
   for they are safe and shall be happy.

   In singing these verses let us be confirmed in the choice we have made
   of the ways of God; let us be quickened in his service, and greatly
   encouraged by the assurances he has given of the particular care he
   takes of all those that faithfully adhere to him.
     __________________________________________________________________

P S A L M S

  PSALM XXXV.

   David, in this psalm, appeals to the righteous Judge of heaven and
   earth against his enemies that hated and persecuted him. It is supposed
   that Saul and his party are the persons he means, for with them he had
   the greatest struggles. I. He complains to God of the injuries they did
   him; they strove with him, fought against him (ver. 1), persecuted him
   (ver. 3), sought his ruin (ver. 4, 7), accused him falsely (ver. 11),
   abused him basely (ver. 15, 16), and all his friends (ver. 20), and
   triumphed over him,, ver. 21, 25, 26. II. He pleads his own innocency,
   that he never gave them any provocation (ver. 7, 19), but, on the
   contrary, had studied to oblige them, ver. 12-14. III. He prays to God
   to protect and deliver him, and appear for him (ver. 1, 2), to comfort
   him (ver. 3), to be nigh to him and rescue him (ver. 17, 22), to plead
   his cause (ver. 23, 24), to defeat all the designs of his enemies
   against him (ver. 3, 4), to disappoint their expectations of his fall
   (ver. 19, 25, 26), and, lastly, to countenance all his friends, and
   encourage them (ver. 27. IV. He prophesies the destruction of his
   persecutors, ver. 4-6, 8. V. He promises himself that he shall yet see
   better days (ver. 9, 10), and promises God that he will then attend him
   with his praises, ver. 18, 28. In singing this psalm, and praying over
   it, we must take heed of applying it to any little peevish quarrels and
   enmities of our own, and of expressing by it any uncharitable
   revengeful resentments of injuries done to us; for Christ has taught us
   to forgive our enemies and not to pray against them, but to pray for
   them, as he did; but, 1. We may comfort ourselves with the testimony of
   our consciences concerning our innocency, with reference to those that
   are any way injurious to us, and with hopes that God will, in his own
   way and time, right us, and, in the mean time, support us. 2. We ought
   to apply it to the public enemies of Christ and his kingdom, typified
   by David and his kingdom, to resent the indignities done to Christ's
   honour, to pray to God to plead the just and injured cause of
   Christianity and serious godliness, and to believe that God will, in
   due time, glorify his own name in the ruin of all the irreconcilable
   enemies of his church, that will not repent to give him glory.

Prayer for Divine Protection.

   A psalm of David.

   1 Plead my cause, O Lord, with them that strive with me: fight against
   them that fight against me.   2 Take hold of shield and buckler, and
   stand up for mine help.   3 Draw out also the spear, and stop the way
   against them that persecute me: say unto my soul, I am thy salvation.
   4 Let them be confounded and put to shame that seek after my soul: let
   them be turned back and brought to confusion that devise my hurt.   5
   Let them be as chaff before the wind: and let the angel of the Lord
   chase them.   6 Let their way be dark and slippery: and let the angel
   of the Lord persecute them.   7 For without cause have they hid for me
   their net in a pit, which without cause they have digged for my soul.
   8 Let destruction come upon him at unawares; and let his net that he
   hath hid catch himself: into that very destruction let him fall.   9
   And my soul shall be joyful in the Lord: it shall rejoice in his
   salvation.   10 All my bones shall say, Lord, who is like unto thee,
   which deliverest the poor from him that is too strong for him, yea, the
   poor and the needy from him that spoileth him?

   In these verses we have,

   I. David's representation of his case to God, setting forth the
   restless rage and malice of his persecutors. He was God's servant,
   expressly appointed by him to be what he was, followed his guidance,
   and aimed at his glory in the way of duty, had lived (as St. Paul
   speaks) in all good conscience before God unto this day; and yet there
   were those that strove with him, that did their utmost to oppose his
   advancement, and made all the interest they could against him; they
   fought against him (v. 1), not only undermined him closely and
   secretly, but openly avowed their opposition to him and set themselves
   to do him all the mischief they could. They persecuted him with an
   unwearied enmity, sought after his soul (v. 4), that is, his life, no
   less would satisfy their bloody minds; they aimed to disquiet his
   spirit and put that into disorder. Nor was it a sudden passion against
   him that they harboured, but inveterate malice: They devised his hurt,
   laid their heads together, and set their wits on work, not only to do
   him a mischief, but to find out ways and means to ruin him. They
   treated him, who was the greatest blessing of his country, as if he had
   been the curse and plague of it; they hunted him as a dangerous beast
   of prey; they digged a pit for him and laid a net in it, that they
   might have him at their mercy, v. 7. They took a great deal of pains in
   persecuting him, for they digged a pit (Ps. vii. 15); and very close
   and crafty they were in carrying on their designs; the old serpent
   taught them subtlety: they hid their net from David and his friends;
   but in vain, for they could not hide it from God. And, lastly, he found
   himself an unequal match for them. His enemy, especially Saul, was too
   strong for him (v. 10), for he had the army at his command, and assumed
   to himself the sole power of making laws and giving judgment, attainted
   and condemned whom he pleased, carried not a sceptre, but a javelin, in
   his hand, to cast at any man that stood in his way; such was the manner
   of the king, and all about him were compelled to do as he bade them,
   right or wrong. The king's word is a law, and every thing must be
   carried with a high hand; he has fields, and vineyards, and
   preferments, at his disposal, 1 Sam. xxii. 7. But David is poor and
   needy, has nothing to make friends with, and therefore has none to take
   his part but men (as we say) of broken fortunes (1 Sam. xxii. 2); and
   therefore no marvel that Saul spoiled him of what little he had got and
   the interest he had made. If the kings of the earth set themselves
   against the Lord and his anointed, who can contend with them? Note, It
   is no new thing for the most righteous men, and the most righteous
   cause, to meet with many mighty and malicious enemies: Christ himself
   is striven with and fought against, and war is made upon the holy seed;
   and we are not to marvel at the matter: it is a fruit of the old enmity
   in the seed of the serpent against the seed of the woman.

   II. His appeal to God concerning his integrity and the justice of his
   cause. If a fellow-subject had wronged him, he might have appealed to
   his prince, as St. Paul did to Cæsar; but, when his prince wronged him,
   he appealed to his God, who is prince and Judge of the kings of the
   earth: Plead my cause, O Lord! v. 1. Note, A righteous cause may, with
   the greatest satisfaction imaginable, he laid before a righteous God,
   and referred to him to give judgment upon it; for he perfectly knows
   the merits of it, holds the balance exactly even, and with him there is
   no respect of persons. God knew that they were, without cause, his
   enemies, and that they had, without cause, digged pits for him, v. 7.
   Note, It will be a comfort to us, when men do us wrong, if our
   consciences can witness for us that we have never done them any. It was
   so to St. Paul. Acts xxv. 10, To the Jews have I done no wrong. We are
   apt to justify our uneasiness at the injuries men do us by this, That
   we never gave them any cause to use us so; whereas this should, more
   than any thing, make us easy, for then we may the more confidently
   expect that God will plead our cause.

   III. His prayer to God to manifest himself both for him and to him, in
   this trial. 1. For him. He prays that God would fight against his
   enemies, so as to disable them to hurt him, and defeat their designs
   against him (v. 1), that he would take hold of shield and buckler, for
   the Lord is a man of war (Exod. xv. 3), and that he would stand up for
   his help (v. 2), for he had few that would stand up for him, and, if he
   had ever so many, they would stand him in no stead without God. He
   prays that God would stop their way (v. 3), that they might not
   overtake him when he fled from them. This prayer we may put up against
   our persecutors, that God would restrain them and stop their way. 2. To
   him: "Say unto my soul, I am thy salvation; let me have inward comfort
   under all these outward troubles, to support my soul which they strike
   at. Let God be my salvation, not only my Saviour out of my present
   troubles, but my everlasting bliss. Let me have that salvation not only
   which he is the author of, but which consists in his favour; and let me
   know my interest in it; let me have the comfortable assurance of it in
   my own breast." If God, by his Spirit, witness to our spirits that he
   is our salvation, we have enough, we need desire no more to make us
   happy; and this is a powerful support when men persecute us. If God be
   our friend, no matter who is our enemy.

   IV. His prospect of the destruction of his enemies, which he prays for,
   not in malice or revenge. We find how patiently he bore Shimei's curses
   (so let him curse, for the Lord has bidden him); and we cannot suppose
   that he who was so meek in his conversation would give vent to any
   intemperate heat or passion in his devotion; but, by the spirit of
   prophecy, he foretels the just judgments of God that would come upon
   them for their great wickedness, their malice, cruelty, and
   perfidiousness, and especially the enmity to the counsels of God, the
   interests of religion, and that reformation which they knew David, if
   ever he had power in his hand, would be an instrument of. They seemed
   to be hardened in their sins, and to be of the number of those who have
   sinned unto death and are not to be prayed for, Jer. vii. 16; xi. 14;
   xiv. 11; 1 John v. 16. As for Saul himself, David, it is probable, knew
   that God had rejected him and had forbidden Samuel to mourn for him, 1
   Sam. xvi. 1. And these predictions look further, and read the doom of
   the enemies of Christ and his kingdom, as appears by comparing Rom. xi.
   9, 10. David here prays, 1. Against his many enemies (v. 4-6): Let them
   be confounded, &c. Or, as Dr. Hammond reads it, They shall be
   confounded, they shall be turned back. This may be taken as a prayer
   for their repentance, for all penitents are put to shame for their sins
   and turned back from them. Or, if they were not brought to repentance,
   David prays that they might be defeated and disappointed in their
   designs against him and so put to shame. Though they should in some
   degree prevail, yet he foresees that it would be to their own ruin at
   last: They shall be as chaff before the wind, so unable will wicked men
   be to stand before the judgments of God and so certainly will they be
   driven away by them, Ps. i. 4. Their way shall be dark and slippery,
   darkness and slipperiness (so the margin reads it); the way of sinners
   is so, for they walk in darkness and in continual danger of falling
   into sin, into hell; and it will prove so at last, for their foot shall
   slide in due time, Deut. xxxii. 35. But this is not the worst of it.
   Even chaff before the wind may perhaps be stopped, and find a place of
   rest, and, though the way be dark and slippery, it is possible that a
   man may keep his footing; but it is here foretold that the angel of the
   Lord shall chase them (v. 5) so that they shall find no rest, shall
   persecute them (v. 6) so that they cannot possibly escape the pit of
   destruction. As God's angels encamp against those that fight against
   him. They are the ministers of his justice, as well as of his mercy.
   Those that make God their enemy make all the holy angels their enemies.
   2. Against his one mighty enemy (v. 8): Let destruction come upon him.
   It is probable that he means Saul, who laid snares for him and aimed at
   his destruction. David vowed that his hand should not be upon him; he
   would not be judge in his own cause. But, at the same time, he foretold
   that the Lord would smite him (1 Sam. xxvi. 10), and here that the net
   he had hidden should catch himself, and into that very destruction he
   should fall. This was remarkably fulfilled in the ruin of Saul; for he
   had laid a plot to make David fall by the hand of the Philistines (1
   Sam. xviii. 25), that was the net which he hid for him under pretence
   of doing him honour, and in that very net was he himself taken, for he
   fell by the hand of the Philistines when his day came to fall.

   V. His prospect of his own deliverance, which, having committed his
   cause to God, he did not doubt of, v. 9, 10. 1. He hoped that he should
   have the comfort of it: "My soul shall be joyful, not in my own ease
   and safety, but in the Lord and in his favour, in his promise and in
   his salvation according to the promise." Joy in God and in his
   salvation is the only true, solid, satisfying joy. Those whose souls
   are sorrowful in the Lord, who sow in tears and sorrow after a godly
   sort, need not question but that in due time their souls shall be
   joyful in the Lord; for gladness is sown for them, and they shall at
   last enter into the joy of their Lord. 2. He promised that then God
   should have the glory of it (v. 10): All my bones shall say, Lord, who
   is like unto thee? (1.) He will praise God with the whole man, with all
   that is within him, and with all the strength and vigour of his soul,
   intimated by his bones, which are within the body and are the strength
   of it. (2.) He will praise him as one of peerless and unparalleled
   perfection. We cannot express how great and good God is, and therefore
   must praise him by acknowledging him to be a non-such. Lord, who is
   like unto thee? No such patron of oppressed innocency, no such punisher
   of triumphant tyranny. The formation of our bones so wonderfully, so
   curiously (Eccl. xi. 5; Ps. cxxxix. 16), the serviceableness of our
   bones, and the preservation of them, and especially the life which, at
   the resurrection, shall be breathed upon the dry bones and make them
   flourish as a herb, oblige every bone in our bodies, if it could speak,
   to say, Lord, who is like unto thee? and willingly to undergo any
   services or sufferings for him.

Prayer for Deliverance; Sorrowful Complaints.

   11 False witnesses did rise up; they laid to my charge things that I
   knew not.   12 They rewarded me evil for good to the spoiling of my
   soul.   13 But as for me, when they were sick, my clothing was
   sackcloth: I humbled my soul with fasting; and my prayer returned into
   mine own bosom.   14 I behaved myself as though he had been my friend
   or brother: I bowed down heavily, as one that mourneth for his mother.
     15 But in mine adversity they rejoiced, and gathered themselves
   together: yea, the abjects gathered themselves together against me, and
   I knew it not; they did tear me, and ceased not:   16 With hypocritical
   mockers in feasts, they gnashed upon me with their teeth.

   Two very wicked things David here lays to the charge of his enemies, to
   make good his appeal to God against them--perjury and ingratitude.

   I. Perjury, v. 11. When Saul would have David attainted of treason, in
   order to his being outlawed, perhaps he did it with the formalities of
   a legal prosecution, produced witnesses who swore some treasonable
   words or overt acts against him, and he being not present to clear
   himself (or, if he was, it was all the same), Saul adjudged him a
   traitor. This he complains of here as the highest piece of injustice
   imaginable: False witnesses did rise up, who would swear anything; they
   laid to my charge things that I knew not, nor ever thought of. See how
   much the honours, estates, liberties, and lives, even of the best men,
   lie at the mercy of the worst, against whose false oaths innocency
   itself is no fence; and what reason we have to acknowledge with
   thankfulness the hold God has of the consciences even of bad men, to
   which it is owing that there is not more mischief done in that way than
   is. This instance of the wrong done to David was typical, and had its
   accomplishment in the Son of David, against whom false witnesses did
   arise, Matt. xxvi. 60. If we be at any time charged with what we are
   innocent of let us not think it strange, as though some new thing
   happened to us; so persecuted they the prophets, even the great
   prophet.

   II. Ingratitude. Call a man ungrateful and you can call him no worse.
   This was the character of David's enemies (v. 12): They rewarded me
   evil for good. A great deal of good service he had done to his king,
   witness his harp, witness Goliath's sword, witness the foreskins of the
   Philistines; and yet his king vowed his death, and his country was made
   too hot for him. This is to the spoiling of his soul; this base unkind
   usage robs him of his comfort, and cuts him to the heart, more than
   anything else. Nay, he had deserved well not only of the public in
   general, but of those particular persons that were now most bitter
   against him. Probably it was then well known whom he meant; it may be
   Saul himself for one, whom he was sent for to attend upon when he was
   melancholy and ill, and to whom he was serviceable to drive away the
   evil spirit, not with his harp, but with his prayers; to others of the
   courtiers, it is likely, he had shown this respect, while he lived at
   court, who now were, of all others, most abusive to him. Herein he was
   a type of Christ, to whom this wicked world was very ungrateful. John
   x. 32. Many good works have I shown you from my Father; for which of
   those do you stone me? David here shows,

   1. How tenderly, and with what a cordial affection, he had behaved
   towards them in their afflictions (v. 13, 14): They were sick. Note,
   Even the palaces and courts of princes are not exempt from the
   jurisdiction of death and the visitation of sickness. Now when these
   people were sick, (1.) David mourned for them and sympathized with them
   in their grief. They were not related to him; he was under no
   obligations to them; he would lose nothing by their death, but perhaps
   be a gainer by it; and yet he behaved himself as though they had been
   his nearest relations, purely from a principle of compassion and
   humanity. David was a man of war, and of a bold stout spirit, and yet
   was thus susceptible of the impressions of sympathy, forgot the bravery
   of the hero, and seemed wholly made up of love and pity; it was a rare
   composition of hardiness and tenderness, courage and compassion, in the
   same breast. Observe, He mourned as for a brother or mother, which
   intimates that it is our duty, and well becomes us, to lay to heart the
   sickness, and sorrow, and death of our near relations. Those that do
   not are justly stigmatized as without natural affection. (2.) He prayed
   for them. He discovered not only the tender affection of a man, but the
   pious affection of a saint. He was concerned for their precious souls,
   and, since he helped them with his prayers to God for mercy and grace;
   and the prayers of one who had so great an interest in heaven were of
   more value than perhaps they knew or considered. With his prayers he
   joined humiliation and self-affliction, both in his diet (he fasted, at
   least from pleasant bread) and in his dress; he clothed himself with
   sackcloth, thus expressing his grief, not only for their affliction,
   but for their sin; for this was the guise and practice of a penitent.
   We ought to mourn for the sins of those that do not mourn for them
   themselves. His fasting also put an edge upon his praying, and was an
   expression of the fervour of it; he was so intent in his devotions that
   he had no appetite to meat, nor would allow himself time for eating:
   "My prayer returned into my own bosom; I had the comfort of having done
   my duty, and of having approved myself a loving neighbour, though I
   could not thereby win upon them nor make them my friends." We shall not
   lose by the good offices we have done to any, how ungrateful soever
   they are; for our rejoicing will be this, the testimony of our
   conscience.

   2. How basely and insolently and with what a brutish enmity, and worse
   than brutish, they had behaved towards him (v. 15, 16); In my adversity
   they rejoiced. When he fell under the frowns of Saul, was banished the
   court, and persecuted as a criminal, they were pleased, were glad at
   his calamities, and got together in their drunken clubs to make
   themselves and one another merry with the disgrace of this great
   favourite. Well, might he call them abjects, for nothing could be more
   vile and sordid than to triumph in the fall of a man of such unstained
   honour and consummate virtue. But this was not all. (1.) They tore him,
   rent his good name without mercy, said all the ill they could of him
   and fastened upon him all the reproach their cursed wit and malice
   could reach to. (2.) They gnashed upon him with their teeth; they never
   spoke of him but with the greatest indignation imaginable, as those
   that would have eaten him up if they could. David was the fool in the
   play, and his disappointment all the table-talk of the hypocritical
   mockers at feasts; it was the song of the drunkards. The comedians, who
   may fitly be called hypocritical mockers (for which does a hypocrite
   signify but a stage-player?) and whose comedies, it is likely, were
   acted at feasts and balls, chose David for their subject, bantered and
   abused him, while the auditory, in token of their agreement with the
   plot, hummed, and gnashed upon him with their teeth. Such has often
   been the hard fate of the best of men. The apostles were made a
   spectacle to the world. David was looked upon with ill-will for no
   other reason than because he was caressed by the people. It is a
   vexation of spirit which attends even a right work that for this a man
   is envied of his neighbour, Eccl. iv. 4. And who can stand before envy?
   Prov. xxvii. 4.

Sorrowful Complaints; David's Appeal and Prayer to God.

   17 Lord, how long wilt thou look on? rescue my soul from their
   destructions, my darling from the lions.   18 I will give thee thanks
   in the great congregation: I will praise thee among much people.   19
   Let not them that are mine enemies wrongfully rejoice over me: neither
   let them wink with the eye that hate me without a cause.   20 For they
   speak not peace: but they devise deceitful matters against them that
   are quiet in the land.   21 Yea, they opened their mouth wide against
   me, and said, Aha, aha, our eye hath seen it.   22 This thou hast seen,
   O Lord: keep not silence: O Lord, be not far from me.   23 Stir up
   thyself, and awake to my judgment, even unto my cause, my God and my
   Lord.   24 Judge me, O Lord my God, according to thy righteousness; and
   let them not rejoice over me.   25 Let them not say in their hearts,
   Ah, so would we have it: let them not say, We have swallowed him up.
   26 Let them be ashamed and brought to confusion together that rejoice
   at mine hurt: let them be clothed with shame and dishonour that magnify
   themselves against me.   27 Let them shout for joy, and be glad, that
   favour my righteous cause: yea, let them say continually, Let the Lord
   be magnified, which hath pleasure in the prosperity of his servant.
   28 And my tongue shall speak of thy righteousness and of thy praise all
   the day long.

   In these verses, as before,

   I. David describes the great injustice, malice, and insolence, of his
   persecutors, pleading this with God as a reason why he should protect
   him from them and appear against them. 1. They were very unrighteous;
   they were his enemies wrongfully, for he never gave them any
   provocation: They hated him without a cause; nay, for that for which
   they ought rather to have loved and honoured him. This is quoted, with
   application to Christ, and is said to be fulfilled in him. John xv. 25,
   They hated me without cause. 2. They were very rude; they could not
   find in their hearts to show him common civility: They speak not peace;
   if they met him, they had not the good manners to give him the time of
   day; like Joseph's brethren, that could not speak peaceably to him,
   Gen. xxxvii. 4. 3. They were very proud and scornful (v. 21): They
   opened their mouth wide against me; they shouted and huzzaed when they
   saw his fall; they bawled after him when he was forced to quit the
   court, "Aha! aha! this is the day we longed to see." 4. They were very
   barbarous and base, for they trampled upon him when he was down,
   rejoiced at his hurt, and magnified themselves against him, v. 26.
   Turba Remi sequitur fortunam, ut semper, et odit damnatos--The Roman
   crowd, varying their opinions with every turn of fortune, are sure to
   execrate the fallen. Thus, when the Son of David was run upon by the
   rulers, the people cried, Crucify him, crucify him. 5. They set
   themselves against all the sober good people that adhered to David (v.
   20): They devised deceitful matters, to trepan and ruin those that were
   quiet in the land. Note, (1.) It is the character of the godly in the
   land that they are the quiet in the land, that they live in all dutiful
   subjection to government and governors, in the Lord, and endeavour, as
   much as in them lies, to live peaceably with all men, however they may
   have been misrepresented as enemies to Cæsar and hurtful to kings and
   provinces. I am for peace, Ps. cxx. 7. (2.) Though the people of God
   are, and study to be, a quiet people, yet it has been the common
   practice of their enemies to devise deceitful matters against them. All
   the hellish arts of malice and falsehood are made use of to render them
   odious or despicable; their words and actions are misconstrued, even
   that which they abhor is fathered upon them, laws are made to ensnare
   them (Dan. vi. 4, &c.), and all to ruin them and root them out. Those
   that hated David thought scorn, like Haman, to lay hands on him alone,
   but contrived to involve all the religious people of the land in the
   same ruin with him.

   II. He appeals to God against them, the God to whom vengeance belongs,
   appeals to his knowledge (v. 22): This thou hast seen. They had falsely
   accused him, but God, who knows all things, knew that he did not
   falsely accuse them, nor make them worse than really they were. They
   had carried on their plots against him with a great degree of secresy
   (v. 15): "I knew it not, till long after, when they themselves gloried
   in it; but thy eye was upon them in their close cabals and thou art a
   witness of all they have said and done against me and thy people." He
   appeals to God's justice: Awake to my judgment, even to my cause, and
   let it have a hearing at thy bar, v. 23. "Judge me, O Lord my God! pass
   sentence upon this appeal, according to the righteousness of thy nature
   and government," v. 24. See this explained by Solomon, 1 Kings vii. 31,
   32. When thou art appealed to, hear in heaven, and judge, by condemning
   the wicked and justifying the righteous.

   III. He prays earnestly to God to appear graciously for him and his
   friends, against his and their enemies, that by his providence the
   struggle might issue to the honour and comfort of David and to the
   conviction and confusion of his persecutors. 1. He prays that God would
   act for him, and not stand by as a spectator (v. 17): "Lord, how long
   wilt thou look on? How long wilt thou connive at the wickedness of the
   wicked? Rescue my soul from the destructions they are plotting against
   it; rescue my darling, my only one, from the lions. My soul is my only
   one, and therefore the greater is the shame if I neglect it and the
   greater the loss if I lose it: it is my only one, and therefore ought
   to be my darling, ought to be carefully protected and provided for. It
   is my soul that is in danger; Lord, rescue it. It does, in a peculiar
   manner, belong to the Father of spirits, therefore claim thy own; it is
   thine, save it. Lord, keep not silence, as if thou didst consent to
   what is done against me! Lord, be not far from me (v. 22), as if I were
   a stranger that thou wert not concerned for; let not me beheld afar
   off, as the proud are." 2. He prays that his enemies might not have
   cause to rejoice (v. 19): Let them not rejoice over me (and again, v.
   24); not so much because it would be a mortification to him to be
   trampled upon the abjects, as because it would turn to the dishonour of
   God and the reproach of his confidence in God. It would harden the
   hearts of his enemies in their wickedness and confirm them in their
   enmity to him, and would be a great discouragement to all the pious
   Jews that were friends to his righteous cause. He prays that he might
   never be in such imminent danger as that they should say in their
   hearts, Ah! so would we have it (v. 25), much more that he might not be
   reduced to such extremity that they should say, We have swallowed him
   up; for then they will reflect upon God himself. But, on the contrary,
   that they might be ashamed and brought to confusion together (v. 26, as
   before, v. 4); he desires that his innocency might be so cleared that
   they might be ashamed of the calumnies with which they had loaded him,
   that his interest might be so confirmed that they might be ashamed of
   their designs against him and their expectations of his ruin, that they
   might either be brought to that shame which would be a step towards
   their reformation or that that might be their portion which would be
   their everlasting misery. 3. He prays that his friends might have cause
   to rejoice and give glory to God, v. 27. Notwithstanding the arts that
   were used to blacken David, and make him odious, and to frighten people
   from owning him, there were some that favoured his righteous cause,
   that knew he was wronged and bore a good affection to him; and he prays
   for them, (1.) That they might rejoice with him in his joys. It is a
   great pleasure to all that are good to see an honest man, and an honest
   cause, prevail and prosper; and those that heartily espouse the
   interests of God's people, and are willing to take their lot with them
   even when they are run down and trampled upon, shall in due time shout
   for joy and be glad, for the righteous cause will at length be a
   victorious cause. (2.) That they might join with him in his praises:
   Let them say continually, The Lord be magnified, by us and others, who
   hath pleasure in the prosperity of his servant. Note, [1.] The great
   God has pleasure in this prosperity of good people, not only of his
   family, the church in general, but of every particular servant in his
   family. He has pleasure in the prosperity both of their temporal and of
   their spiritual affairs, and delights not in their griefs; for he does
   not afflict willingly; and we ought therefore to have pleasure in their
   prosperity, and not to envy it. [2.] When God in his providence shows
   his good-will to the prosperity of his servants, and the pleasure he
   takes in it, we ought to acknowledge it with thankfulness, to his
   praise, and to say, The Lord be magnified.

   IV. The mercy he hoped to win by prayer he promises to wear with
   praise: "I will give thee thanks, as the author of my deliverance (v.
   18), and my tongue shall speak of thy righteousness, the justice of thy
   judgments and the equity of all thy dispensations;" and this, 1.
   Publicly, as one that took a pleasure in owning his obligations to his
   God, so far was he from being ashamed of them. He will do it in the
   great congregation, and among much people, that God might be honoured
   and many edified. 2. Constantly. He will speak God's praise every day
   (so it may be read) and all the day long; for it is a subject that will
   never be exhausted, no, not by the endless praises of saints and
   angels.
     __________________________________________________________________

P S A L M S

  PSALM XXXVI.

   It is uncertain when, and upon what occasion, David penned this psalm,
   probably when he was struck at either by Saul or by Absalom; for in it
   he complains of the malice of his enemies against him, but triumphs in
   the goodness of God to him. We are here led to consider, and it will do
   us good to consider seriously, I. The sinfulness of sin, and how
   mischievous it is, ver. 1-4. II. The goodness of God, and how gracious
   he is, 1. To all his creatures in general, ver. 5, 6. 2. To his own
   people in a special manner, ver. 7-9. By this the psalmist is
   encouraged to pray for all the saints (ver. 10), for himself in
   particular and his own preservation (ver. 11), and to triumph in the
   certain fall of his enemies, ver. 12. If, in singing this psalm, our
   hearts be duly affected with the hatred of sin and satisfaction in
   God's lovingkindness, we sing it with grace and understanding.

The Character of the Wicked.

   To the chief Musician. A psalm of David the servant of the Lord.

   1 The transgression of the wicked saith within my heart, that there is
   no fear of God before his eyes.   2 For he flattereth himself in his
   own eyes, until his iniquity be found to be hateful.   3 The words of
   his mouth are iniquity and deceit: he hath left off to be wise, and to
   do good.   4 He deviseth mischief upon his bed; he setteth himself in a
   way that is not good; he abhorreth not evil.

   David, in the title of this psalm, is styled the servant of the Lord;
   why in this, and not in any other, except in Ps. xviii. (title), no
   reason can be given; but so he was, not only as every good man is God's
   servant, but as a king, as a prophet, as one employed in serving the
   interests of God's kingdom among men more immediately and more
   eminently than any other in his day. He glories in it, Ps. cxvi. 16. It
   is no disparagement, but an honour, to the greatest of men, to be the
   servants of the great God; it is the highest preferment a man is
   capable of in this world.

   David, in these verses, describes the wickedness of the wicked; whether
   he means his persecutors in particular, or all notorious gross sinners
   in general, is not certain. But we have here sin in its causes and sin
   in its colours, in its root and in its branches.

   I. Here is the root of bitterness, from which all the wickedness of the
   wicked comes. It takes rise, 1. From their contempt of God and the want
   of a due regard to him (v. 1): "The transgression of the wicked (as it
   is described afterwards, v. 3, 4) saith within my heart (makes me to
   conclude within myself) that there is no fear of God before his eyes;
   for, if there were, he would not talk and act so extravagantly as he
   does; he would not, he durst not, break the laws of God, and violate
   his covenants with him, if he had any awe of his majesty or dread of
   his wrath." Fitly therefore is it brought into the form of indictments
   by our law that the criminal, not having the fear of God before his
   eyes, did so and so. The wicked did not openly renounce the fear of
   God, but their transgression whispered it secretly into the minds of
   all those that knew any thing of the nature of piety and impiety. David
   concluded concerning those who lived at large that they lived without
   God in the world. 2. From their conceit of themselves and a cheat they
   wilfully put upon their own souls (v. 2): He flattereth himself in his
   own eyes; that is, while he goes on in sin, he thinks he does wisely
   and well for himself, and either does not see or will not own the evil
   and danger of his wicked practices; he calls evil good and good evil;
   his licentiousness he pretends to be but his just liberty, his fraud
   passes for his prudence and policy, and his persecuting the people of
   God, he suggests to himself, is a piece of necessary justice. If his
   own conscience threaten him for what he does, he says, God will not
   require it; I shall have peace though I go on. Note, Sinners are
   self-destroyers by being self-flatterers. Satan could not deceive them
   if they did not deceive themselves. But will the cheat last always? No;
   the day is coming when the sinner will be undeceived, when his iniquity
   shall be found to be hateful. Iniquity is a hateful thing; it is that
   abominable thing which the Lord hates, and which his pure and jealous
   eye cannot endure to look upon. It is hurtful to the sinner himself,
   and therefore ought to be hateful to him; but it is not so; he rolls it
   under his tongue as a sweet morsel, because of the secular profit and
   sensual pleasure which may attend it; yet the meat in his bowels will
   be turned, it will be the gall of asps, Job xx. 13, 14. When their
   consciences are convinced, and sin appears in its true colours and
   makes them a terror to themselves--when the cup of trembling is put
   into their hands and they are made to drink the dregs of it--then their
   iniquity will be found hateful, and their self-flattery their
   unspeakable folly, and an aggravation of their condemnation.

   II. Here are the cursed branches which spring from this root of
   bitterness. The sinner defies God, and even deifies himself, and then
   what can be expected but that he should go all to naught? These two
   were the first inlets of sin. Men do not fear God, and therefore they
   flatter themselves, and then, 1. They make no conscience of what they
   say, true of false, right or wrong (v. 3): The words of his mouth are
   iniquity and deceit, contrived to do wrong, and yet to cover it with
   specious and plausible pretences. It is no marvel if those that deceive
   themselves contrive how to deceive all mankind; for to whom will those
   be true who are false to their own souls? 2. What little good there has
   been in them is gone; the sparks of virtue are extinguished, their
   convictions baffled, their good beginnings come to nothing: They have
   left off to be wise and to do good. They seemed to be under the
   direction of wisdom and the government of religion, but they have
   broken these bonds asunder; they have shaken off their religion, and
   therewith their wisdom. Note, Those that leave off to do good leave off
   to be wise. 3. Having left off to do good, they contrive to do hurt and
   to be vexatious to those about them that are good and do good (v. 4):
   He devises mischief upon his bed. Note, (1.) Omissions make way for
   commissions. When men leave off doing good, leave off praying, leave
   off their attendance on God's ordinances and their duty to him, the
   devil easily makes them his agents, his instruments to draw those that
   will be drawn into sin, and, with respect to those that will not, to
   draw them into trouble. Those that leave off to do good begin to do
   evil; the devil, being an apostate from his innocency, soon became a
   tempter to Eve and a persecutor of righteous Abel. (2.) It is bad to do
   mischief, but it is worse to devise it, to do it deliberately and with
   resolution, to set the wits on work to contrive to do it most
   effectually, to do it with plot and management, with the subtlety, as
   well as the malice, of the old serpent, to devise it upon the bed,
   where we should be meditating upon God and his word, Mic. ii. 1. This
   argues the sinner's heart fully set in him to do evil. 4. Having
   entered into the way of sin, that way that is not good, that has good
   neither in it nor at the end of it, they persist and resolve to
   persevere in that way. He sets himself to execute the mischief he has
   devised, and nothing shall be withholden from him which he has purposed
   to do, though it be ever to contrary both to his duty and to his true
   interest. If sinners did not steel their hearts and brazen their faces
   with obstinacy and impudence, they could not go on in their evil ways,
   in such a direct opposition to all that is just and good. 5. Doing evil
   themselves, they have no dislike at all of it in others: He abhors not
   evil, but on the contrary, takes pleasure in it, and is glad to see
   others as bad as himself. Or this may denote his impenitency in sin.
   Those that have done evil, if God give them repentance, abhor the evil
   they have done and themselves because of it; it is bitter in the
   reflection, however sweet it was in the commission. But these hardened
   sinners have such seared stupefied consciences that they never reflect
   upon their sins afterwards with any regret or remorse, but stand to
   what they have done, as if they could justify it before God himself.

   Some think that David, in all this, particularly means Saul, who had
   cast off the fear of God and left off all goodness, who pretended
   kindness to him when he gave him his daughter to wife, but at the same
   time was devising mischief against him. But we are under no necessity
   of limiting ourselves so in the exposition of it; there are too many
   among us to whom the description agrees, which is to be greatly
   lamented.

The Amazing Goodness of God; Favour of God towards His People;

   5 Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth
   unto the clouds.   6 Thy righteousness is like the great mountains; thy
   judgments are a great deep: O Lord, thou preservest man and beast.   7
   How excellent is thy lovingkindness, O God! therefore the children of
   men put their trust under the shadow of thy wings.   8 They shall be
   abundantly satisfied with the fatness of thy house; and thou shalt make
   them drink of the river of thy pleasures.   9 For with thee is the
   fountain of life: in thy light shall we see light.   10 O continue thy
   lovingkindness unto them that know thee; and thy righteousness to the
   upright in heart.   11 Let not the foot of pride come against me, and
   let not the hand of the wicked remove me.   12 There are the workers of
   iniquity fallen: they are cast down, and shall not be able to rise.

   David, having looked round with grief upon the wickedness of the
   wicked, here looks up with comfort upon the goodness of God, a subject
   as delightful as the former was distasteful and very proper to be set
   in the balance against it. Observe,

   I. His meditations upon the grace of God. He sees the world polluted,
   himself endangered, and God dishonoured, by the transgressions of the
   wicked; but, of a sudden, he turns his eye, and heart, and speech, to
   God "However it be, yet thou art good." He here acknowledges,

   1. The transcendent perfections of the divine nature. Among men we have
   often reason to complain, There is no truth nor mercy, (Hos. iv. 1), no
   judgment nor justice, Isa. v. 7. But all these may be found in God
   without the least alloy. Whatever is missing, or amiss, in the world,
   we are sure there is nothing missing, nothing amiss, in him that
   governs it. (1.) He is a God of inexhaustible goodness: Thy mercy, O
   Lord! is in the heavens. If men shut up the bowels of their compassion,
   yet with God, at the throne of his grace, we shall find mercy. When men
   are devising mischief against us God's thoughts concerning us, if we
   cleave closely to him, are thoughts of good. On earth we meet with
   little content and a great deal of disquiet and disappointment; but in
   the heavens, where the mercy of God reigns in perfection and to
   eternity, there is all satisfaction; there therefore, if we would be
   easy, let us have our conversation, and there let us long to be. How
   bad soever the world is, let us never think the worse of God nor of his
   government; but, from the abundance of wickedness that is among men,
   let us take occasion, instead of reflecting upon God's purity, as if he
   countenanced sin, to admire his patience, that he bears so much with
   those that so impudently provoke him, nay, and causes his sun to shine
   and his rain to fall upon them. If God's mercy were not in the heavens
   (that is, infinitely above the mercies of any creature), he would, long
   ere this, have drowned the world again. See Isa. lv. 8, 9; Hos. xi. 9.
   (2.) He is a God of inviolable truth: Thy faithfulness reaches unto the
   clouds. Though God suffers wicked people to do a great deal of
   mischief, yet he is and will be faithful to his threatenings against
   sin, and there will come a day when he will reckon with them; he is
   faithful also to his covenant with his people, which cannot be broken,
   nor one jot or tittle of the promises of it defeated by all the malice
   of earth and hell. This is matter of great comfort to all good people,
   that, though men are false, God is faithful; men speak vanity, but the
   words of the Lord are pure words. God's faithfulness reaches so high
   that it does not change with the weather, as men's does, for it reaches
   to the skies (so it should be read, as some think), above the clouds,
   and all the changes of the lower region. (3.) He is a God of
   incontestable justice and equity: Thy righteousness is like the great
   mountains, so immovable and inflexible itself and so conspicuous and
   evident to all the world; for no truth is more certain nor more plain
   than this, That the Lord is righteous in all his ways, and that he
   never did, nor ever will do, any wrong to any of his creatures. Even
   when clouds and darkness are round about him, yet judgment and justice
   are the habitation of his throne, Ps. xcvii. 2. (4.) He is a God of
   unsearchable wisdom and design: "Thy judgments are a great deep, not to
   be fathomed with the line and plummet of any finite understanding." As
   his power is sovereign, which he owes not any account of to us, so his
   method is singular and mysterious, which cannot be accounted for by us:
   His way is in the sea and his path in the great waters. We know that he
   does all wisely and well; but what he does we know not now; it will be
   time enough to know hereafter.

   2. The extensive care and beneficence of the divine Providence: "Thou
   preservest man and beast, not only protectest them from mischief, but
   suppliest them with that which is needful for the support of life." The
   beasts, though not capable of knowing and praising God, are yet
   graciously provided for; their eyes wait on him, and he gives them
   their meat in due season. Let us not wonder that God gives food to bad
   men, for he feeds the brute-creatures; and let us not fear but that he
   will provide well for good men; he that feeds the young lions will not
   starve his own children.

   3. The peculiar favour of God to the saints. Observe,

   (1.) Their character, v. 7. They are such as are allured by the
   excellency of God's loving-kindness to put their trust under the shadow
   of his wings. [1.] God's loving-kindness is precious to them. They
   relish it; they taste a transcendent sweetness in it; they admire God's
   beauty and benignity above any thing in this world, nothing so amiable,
   so desirable. Those know not God that do not admire his
   loving-kindness; and those know not themselves that do not earnestly
   covet it. [2.] They therefore repose an entire confidence in him. They
   have recourse to him, put themselves under his protection, and then
   think themselves safe and find themselves easy, as the chickens under
   the wings of the hen, Matt. xxiii. 37. It was the character of
   proselytes that they came to trust under the wings of the God of Israel
   (Ruth ii. 12); and what more proper to gather proselytes than the
   excellency of his loving-kindness? What more powerful to engage our
   complacency to him and on him? Those that are thus drawn by love will
   cleave to him.

   (2.) Their privilege. Happy, thrice happy, the people whose God is the
   Lord, for in him they have, or may have, or shall have, a complete
   happiness. [1.] Their desires shall be answered, (v. 8): They shall be
   abundantly satisfied with the fatness of thy house, their wants
   supplied; their cravings gratified, and their capacities filled. In God
   all-sufficient they shall have enough, all that which an enlightened
   enlarged soul can desire or receive. The gains of the world and the
   delights of sense will surfeit, but never satisfy, Isa. lv. 2. But the
   communications of divine favour and grace will satisfy, but never
   surfeit. A gracious soul, though still desiring more of God, never
   desires more than God. The gifts of Providence so far satisfy them that
   they are content with such things as they have. I have all, and abound,
   Phil. iv. 18. The benefit of holy ordinances is the fatness of God's
   house, sweet to a sanctified soul and strengthening to the spiritual
   and divine life. With this they are abundantly satisfied; they desire
   nothing more in this world than to live a life of communion with God
   and to have the comfort of the promises. But the full, the abundant
   satisfaction is reserved for the future state, the house not made with
   hands, eternal in the heavens. Every vessel will be full there. [2.]
   Their joys shall be constant: Thou shalt make them drink of the river
   of thy pleasures. First, There are pleasures that are truly divine.
   "They are thy pleasures, not only which come from thee as the giver of
   them, but which terminate in thee as the matter and centre of them."
   Being purely spiritual, they are of the same nature with those of the
   glorious inhabitants of the upper world, and bear some analogy even to
   the delights of the Eternal Mind. Secondly, There is a river of these
   pleasures, always full, always fresh, always flowing. There is enough
   for all, enough for each; see Ps. xlvi. 4. The pleasures of sense are
   putrid puddle-water; those of faith are pure and pleasant, clear as
   crystal, Rev. xxii. 1. Thirdly, God has not only provided this river of
   pleasures for his people, but he makes them to drink of it, works in
   them a gracious appetite to these pleasures, and by his Spirit fills
   their souls with joy and peace in believing. In heaven they shall be
   for ever drinking of those pleasures that are at God's right hand,
   satiated with a fulness of joy, Ps. xvi. 11. [3.] Life and light shall
   be their everlasting bliss and portion, v. 9. Having God himself for
   their felicity, First, In him they have a fountain of life, from which
   those rivers of pleasure flow, v. 8. The God of nature is the fountain
   of natural life. In him we live, and move, and have our being. The God
   of grace is the fountain of spiritual life. All the strength and
   comfort of a sanctified soul, all its gracious principles, powers, and
   performances, are from God. He is the spring and author of all its
   sensations of divine things, and all its motions towards them: he
   quickens whom he will; and whosoever will may come, and take from him
   of the waters of life freely. He is the fountain of eternal life. The
   happiness of glorified saints consists in the vision and fruition of
   him, and in the immediate communications of his love, without
   interruption or fear of cessation. Secondly, In him they have light in
   perfection, wisdom, knowledge, and joy, all included in this light: In
   thy light we shall see light, that is, 1. "In the knowledge of thee in
   grace, and the vision of thee in glory, we shall have that which will
   abundantly suit and satisfy our understandings." That divine light
   which shines in the scripture, and especially in the face of Christ,
   the light of the world, has all truth in it. When we come to see God
   face to face, within the veil, we shall see light in perfection, we
   shall know enough then, 1 Cor. xiii. 12; 1 John iii. 2. 2. "In
   communion with thee now; by the communications of thy grace to us and
   the return of our devout affections to thee, and in the fruition of
   thee shortly in heaven, we shall have a complete felicity and
   satisfaction. In thy favour we have all the good we can desire." This
   is a dark world; we see little comfort in it; but in the heavenly light
   there is true light, and no false light, light that is lasting and
   never wastes. In this world we see God, and enjoy him by creatures and
   means; but in heaven God himself shall be with us (Rev. xxi. 3) and we
   shall see and enjoy him immediately.

   II. We have here David's prayers, intercessions, and holy triumphs,
   grounded upon these meditations.

   1. He intercedes for all saints, begging that they may always
   experience the benefit and comfort of God's favour and grace, v. 10.
   (1.) The persons he prays for are those that know God, that are
   acquainted with him, acknowledge him, and avouch him for theirs--the
   upright in heart, that are sincere in their profession of religion, and
   faithful both to God and man. Those that are not upright with God do
   not know him as they should. (2.) The blessing he begs for them is
   God's loving-kindness (that is, the tokens of his favour towards them)
   and his righteousness (that is, the workings of his grace in them); or
   his loving-kindness and righteousness are his goodness according to
   promise; they are mercy and truth. (3.) The manner in which he desires
   this blessing may be conveyed: O continue it, draw it out, as the
   mother draws out her breasts to the child, and then the child draws out
   the milk from the breasts. Let it be drawn out to a length equal to the
   line of eternity itself. The happiness of the saints in heaven will be
   in perfection, and yet in continual progression (as some thing); for
   the fountain there will be always full and the streams always flowing.
   In these is continuance, Isa. lxiv. 5.

   2. He prays for himself, that he might be preserved in his integrity
   and comfort (v. 11): "Let not the foot of pride come against me, to
   trip up my heels, or trample upon me; and let not the hand of the
   wicked, which is stretched out against me, prevail to remove me, either
   from my purity and integrity, by any temptation, or from my peace and
   comfort, by any trouble." Let not those who fight against God triumph
   over those who desire to cleave to him. Those that have experienced the
   pleasure of communion with God cannot but desire that nothing may ever
   remove them from him.

   3. He rejoices in hope of the downfall of all his enemies in due time
   (v. 12): "There, where they thought to gain the point against me, they
   have themselves fallen, been taken in that snare which they laid for
   me." There, in the other world (so some), where the saints stand in the
   judgment, and have a place in God's house, the workers of iniquity are
   cast in the judgment, are cast down into hell, into the bottomless pit,
   out of which they shall assuredly never be able to rise from under the
   insupportable weight of God's wrath and curse. It is true we are not to
   rejoice when any particular enemy of ours falls; but the final
   overthrow of all the workers of iniquity will be the everlasting
   triumph of glorified saints.
     __________________________________________________________________

P S A L M S

  PSALM XXXVII.

   This psalm is a sermon, and an excellent useful sermon it is,
   calculated not (as most of the psalms) for our devotion, but for our
   conversation; there is nothing in it of prayer or praise, but it is all
   instruction; it is "Maschil--a teaching psalm;" it is an exposition of
   some of the hardest chapters in the book of Providence, the advancement
   of the wicked and the disgrace of the righteous, a solution of the
   difficulties that arise thereupon, and an exhortation to conduct
   ourselves as becomes us under such dark dispensations. The work of the
   prophets (and David was one) was to explain the law. Now the law of
   Moses had promised temporal blessings to the obedient, and denounced
   temporal miseries against the disobedient, which principally referred
   to the body of the people, the nation as a nation; for, when they came
   to be applied to particular persons, many instances occurred of sinners
   in prosperity and saints in adversity; to reconcile those instances
   with the word that God had spoken is the scope of the prophet in this
   psalm, in which, I. He forbids us to fret at the prosperity of the
   wicked in their wicked ways, ver. 1, 7, 8. II. He gives very good
   reasons why we should not fret at it. 1. Because of the scandalous
   character of the wicked (ver. 12, 14, 21, 32) notwithstanding their
   prosperity, and the honourable character of the righteous, ver. 21, 26,
   30, 31. 2. Because of the destruction and ruin which the wicked are
   nigh to (ver. 2, 9, 10, 20, 35, 36, 38) and the salvation and
   protection which the righteous are sure of from all the malicious
   designs of the wicked, ver. 13, 15, 17, 28, 33, 39, 40. 3. Because of
   the particular mercy God has in store for all good people and the
   favour he shows them, ver. 11, 16, 18, 19, 22-25, 28, 29, 37. III. He
   prescribes very good remedies against this sin of envying the
   prosperity of the wicked, and great encouragement to use those
   remedies, ver. 3-6, 27, 34. In singing this psalm we must teach and
   admonish one another rightly to understand the providence of God and to
   accommodate ourselves to it, at all times carefully to do our duty and
   then patiently to leave the event with God and to believe that, how
   black soever things may look for the present, it shall be "well with
   those that fear God, that fear before him."

Exhortations and Promises.

   A psalm of David.

   1 Fret not thyself because of evildoers, neither be thou envious
   against the workers of iniquity.   2 For they shall soon be cut down
   like the grass, and wither as the green herb.   3 Trust in the Lord,
   and do good; so shalt thou dwell in the land, and verily thou shalt be
   fed.   4 Delight thyself also in the Lord; and he shall give thee the
   desires of thine heart.   5 Commit thy way unto the Lord; trust also in
   him; and he shall bring it to pass.   6 And he shall bring forth thy
   righteousness as the light, and thy judgment as the noonday.

   The instructions here given are very plain; much need not be said for
   the exposition of them, but there is a great deal to be done for the
   reducing of them to practice, and there they will look best.

   I. We are here cautioned against discontent at the prosperity and
   success of evil-doers (v. 1, 2): Fret not thyself, neither be thou
   envious. We may suppose that David speaks this to himself first, and
   preaches it to his own heart (in his communing with that upon his bed),
   for the suppressing of those corrupt passions which he found working
   there, and then leaves it in writing for instruction to others that
   might be in similar temptation. That is preached best, and with most
   probability of success, to others, which is first preached to
   ourselves. Now, 1. When we look abroad we see the world full of
   evil-doers and workers of iniquity, that flourish and prosper, that
   have what they will and do what they will, that live in ease and pomp
   themselves and have power in their hands to do mischief to those about
   them. So it was in David's time; and therefore, if it is so still, let
   us not marvel at the matter, as though it were some new or strange
   thing. 2. When we look within we find ourselves tempted to fret at
   this, and to be envious against these scandals and burdens, these
   blemishes and common nuisances, of this earth. We are apt to fret at
   God, as if he were unkind to the world and unkind to his church in
   permitting such men to live, and prosper, and prevail, as they do. We
   are apt to fret ourselves with vexation at their success in their evil
   projects. We are apt to envy them the liberty they take in getting
   wealth, and perhaps by unlawful means, and in the indulgence of their
   lusts, and to wish that we could shake off the restraints of conscience
   and do so too. We are tempted to think them the only happy people, and
   to incline to imitate them, and to join ourselves with them, that we
   may share in their gains and eat of their dainties; and this is that
   which we are warned against: Fret not thyself, neither be thou envious.
   Fretfulness and envy are sins that are their own punishments; they are
   the uneasiness of the spirit and the rottenness of the bones; it is
   therefore in kindness to ourselves that we are warned against them. Yet
   that is not all; for, 3. When we look forward with an eye of faith we
   shall see no reason to envy wicked people their prosperity, for their
   ruin is at the door and they are ripening apace for it, v. 2. They
   flourish, but as the grass, and as the green herb, which nobody envies
   nor frets at. The flourishing of a godly man is like that of a fruitful
   tree (Ps. i. 3), but that of the wicked man is like grass and herbs,
   which are very short-lived. (1.) They will soon wither of themselves.
   Outward prosperity is a fading thing, and so is the life itself to
   which it is confined. (2.) They will sooner be cut down by the
   judgments of God. Their triumphing is short, but their weeping and
   wailing will be everlasting.

   II. We are here counselled to live a life on confidence and complacency
   in God, and that will keep us from fretting at the prosperity of
   evil-doers; if we do well for our own souls, we shall see little reason
   to envy those that do so ill for theirs. Here are three excellent
   precepts, which we are to be ruled by, and, to enforce them, three
   precious promises, which we may rely upon.

   1. We must make God our hope in the way of duty and then we shall have
   a comfortable subsistence in this world, v. 3. (1.) It is required that
   we trust in the Lord and do good, that we confide in God and conform to
   him. The life of religion lies much in a believing reliance on God, his
   favour, his providence, his promise, his grace, and a diligent care to
   serve him and our generation, according to his will. We must not think
   to trust in God and then live as we wish. No; it is not trusting God,
   but tempting him, if we do not make conscience of our duty to him. Nor
   must we think to do good, and then to trust to ourselves, and our own
   righteousness and strength. No; we must both trust in the Lord and do
   good. And then, (2.) It is promised that we shall be well provided for
   in this world: So shalt thou dwell in the land, and verily thou shalt
   be fed. He does not say, "So shalt thou get preferment, dwell in a
   palace, and be feasted." This is not necessary; a man's life consists
   not in the abundance of these things; but, "Thou shalt have a place to
   live in, and that in the land, in Canaan, the valley of vision, and
   thou shalt have food convenient for thee." This is more than we
   deserve; it is as much as a good man will stipulate for (Gen. xxviii.
   20) and it is enough for one that is going to heaven. "Thou shalt have
   a settlement, a quiet settlement, and a maintenance, a comfortable
   maintenance: Verily thou shalt be fed." Some read it, Thou shalt be fed
   by faith, as the just are said to live by faith, and it is good living,
   good feeding, upon the promises. "Verily thou shalt be fed, as Elijah
   in the famine, with what is needful for thee." God himself is a
   shepherd, a feeder, to all those that trust in him, Ps. xxiii. 1.

   2. We must make God our heart's delight and then we shall have our
   heart's desire, v. 4. We must not only depend upon God, but solace
   ourselves in him. We must be well pleased that there is a God, that he
   is such a one as he has revealed himself to be, and that he is our God
   in covenant. We must delight ourselves in his beauty, bounty, and
   benignity; our souls must return to him, and repose in him, as their
   rest, and their portion for ever. Being satisfied of his
   loving-kindness, we must be satisfied with it, and make that our
   exceeding joy, Ps. xliii. 4. We were commanded (v. 3) to do good, and
   then follows this command to delight in God, which is as much a
   privilege as a duty. If we make conscience of obedience to God, we may
   then take the comfort of a complacency in him. And even this pleasant
   duty of delighting in God has a promise annexed to it, which is very
   full and precious, enough to recompense the hardest services: He shall
   give thee the desires of thy heart. He has not promised to gratify all
   the appetites of the body and the humours of the fancy, but to grant
   all the desires of the heart, all the cravings of the renewed
   sanctified soul. What is the desire of the heart of a good man? It is
   this, to know, and love, and live to God, to please him and to be
   pleased in him.

   3. We must make God our guide, and submit in every thing to his
   guidance and disposal; and then all our affairs, even those that seem
   most intricate and perplexed, shall be made to issue well and to our
   satisfaction, v. 5, 6. (1.) The duty is very easy; and, if we do it
   aright, it will make us easy: Commit thy way unto the Lord; roll thy
   way upon the Lord (so the margin reads it), Prov. xvi. 3; Ps. lv. 22.
   Cast thy burden upon the Lord, the burden of thy care, 1 Pet. v. 7. We
   must roll it off ourselves, so as not to afflict and perplex ourselves
   with thoughts about future events (Matt. vi. 25), not to cumber and
   trouble ourselves either with the contrivance of the means or with
   expectation of the end, but refer it to God, leave it to him by his
   wise and good providence to order and dispose of all our concerns as he
   pleases. Retreat thy way unto the Lord (so the LXX.), that is, "By
   prayer spread thy case, and all thy cares about it, before the Lord"
   (as Jephthah uttered all his words before the Lord in Mizpeh, Judg. xi.
   11), "and then trust in him to bring it to a good issue, with a full
   satisfaction that all is well that God does." We must do our duty (that
   must be our care) and then leave the event with God. Sit still, and see
   how the matter will fall, Ruth iii. 18. We must follow Providence, and
   not force it, subscribe to Infinite Wisdom and not prescribe. (2.) The
   promise is very sweet. [1.] In general, "He shall bring that to pass,
   whatever it is, which thou hast committed to him, if not to thy
   contrivance, yet to thy content. He will find means to extricate thee
   out of thy straits, to prevent thy fears, and bring about thy purposes,
   to thy satisfaction." [2.] In particular, "He will take care of thy
   reputation, and bring thee out of thy difficulties, not only with
   comfort, but with credit and honour: He shall bring forth thy
   righteousness as the light and thy judgment as the noon-day." (v. 6),
   that is, "he shall make it to appear that thou art an honest man, and
   that is honour enough." First, It is implied that the righteousness and
   judgment of good people may, for a time, be clouded and eclipsed,
   either by remarkable rebukes of Providence (Job's great afflictions
   darkened his righteousness) or by the malicious censures and reproaches
   of men, who give them bad names which they no way deserve, and lay to
   their charge things which they know not. Secondly, It is promised that
   God will, in due time, roll away the reproach they are under, clear up
   their innocency, and bring forth their righteousness, to their honour,
   perhaps in this world, at furthest in the great day, Matt. xiii. 43.
   Note, If we take care to keep a good conscience, we may leave it to God
   to take care of our good name.

Exhortations and Promises.

   7 Rest in the Lord, and wait patiently for him: fret not thyself
   because of him who prospereth in his way, because of the man who
   bringeth wicked devices to pass.   8 Cease from anger, and forsake
   wrath: fret not thyself in any wise to do evil.   9 For evildoers shall
   be cut off: but those that wait upon the Lord, they shall inherit the
   earth.   10 For yet a little while, and the wicked shall not be: yea,
   thou shalt diligently consider his place, and it shall not be.   11 But
   the meek shall inherit the earth; and shall delight themselves in the
   abundance of peace.   12 The wicked plotteth against the just, and
   gnasheth upon him with his teeth.   13 The Lord shall laugh at him: for
   he seeth that his day is coming.   14 The wicked have drawn out the
   sword, and have bent their bow, to cast down the poor and needy, and to
   slay such as be of upright conversation.   15 Their sword shall enter
   into their own heart, and their bows shall be broken.   16 A little
   that a righteous man hath is better than the riches of many wicked.
   17 For the arms of the wicked shall be broken: but the Lord upholdeth
   the righteous.   18 The Lord knoweth the days of the upright: and their
   inheritance shall be for ever.   19 They shall not be ashamed in the
   evil time: and in the days of famine they shall be satisfied.   20 But
   the wicked shall perish, and the enemies of the Lord shall be as the
   fat of lambs: they shall consume; into smoke shall they consume away.

   In these verses we have,

   I. The foregoing precepts inculcated; for we are so apt to disquiet
   ourselves with needless fruitless discontents and distrusts that it is
   necessary there should be precept upon precept, and line upon line, to
   suppress them and arm us against them. 1. Let us compose ourselves by
   believing in God: "Rest in the Lord, and wait patiently for him (v. 7),
   that is, be well reconciled to all he does and acquiesce in it, for
   that is best that is, because it is what God has appointed; and be well
   satisfied that he will still make all to work for good to us, though we
   know not how or which way." Be silent to the Lord (so the word is), not
   with a sullen, but a submissive silence. A patient bearing of what is
   laid upon us, with a patient expectation of what is further appointed
   for us, is as much our interest as it is our duty, for it will make us
   always easy; and there is a great deal of reason for it, for it is
   making a virtue of necessity. 2. Let us not discompose ourselves at
   what we see in this world: "Fret not thyself because of him who
   prospers in his wicked way, who, though he is a bad man, yet thrives
   and grows rich and great in the world; no, nor because of him who does
   mischief with his power and wealth, and brings wicked devices to pass
   against those that are virtuous and good, who seems to have gained his
   point and to have run them down. If thy heart begins to rise at it,
   stroke down thy folly, and cease from anger (v. 8), check the first
   stirrings of discontent and envy, and do not harbour any hard thoughts
   of God and his providence upon this account. Be not angry at any thing
   that God does, but forsake that wrath; it is the worst kind of wrath
   that can be. Fret not thyself in any wise to do evil; do not envy them
   their prosperity, lest thou be tempted to fall in with them and to take
   the same evil course that they take to enrich and advance themselves or
   some desperate course to avoid them and their power." Note, A fretful
   discontented spirit lies open to many temptations; and those that
   indulge it are in danger of doing evil.

   II. The foregoing reasons, taken from the approaching ruin of the
   wicked notwithstanding their prosperity, and the real happiness of the
   righteous notwithstanding their troubles, are here much enlarged upon
   and the same things repeated in a pleasing variety of expression. We
   were cautioned (v. 7) not to envy the wicked either worldly prosperity
   or the success of their plots against the righteous, and the reasons
   here given respect these two temptations severally:--

   1. Good people have no reason to envy the worldly prosperity of wicked
   people, nor to grieve or be uneasy at it, (1.) Because the prosperity
   of the wicked will soon be at an end (v. 9): Evil-doers shall be cut
   off by some sudden stroke of divine justice in the midst of their
   prosperity; what they have got by sin will not only flow away from them
   (Job xx. 28), but they shall be carried away with it. See the end of
   these men (Ps. lxxiii. 17), how dear their ill-got gain will cost them,
   and you will be far from envying them or from being willing to espouse
   their lot, for better, for worse. Their ruin is sure, and it is very
   near (v. 10): Yet a little while, and the wicked shall not be what they
   now are; they are brought into desolation in a moment, Ps. lxxiii. 19.
   Have a little patience, for the Judge stands before the door, Jam. v.
   8, 9. Moderate your passion, for the Lord is at hand, Phil. iv. 5. And
   when their ruin comes it will be an utter ruin; he and his shall be
   extirpated; the day that comes shall leave him neither root nor branch
   (Mal. iv. 1): Thou shalt diligently consider his place, where but the
   other day he made a mighty figure, but it shall not be, you will not
   find it; he shall leave nothing valuable, nothing honourable, behind.
   him. To the same purport (v. 20), The wicked shall perish; their death
   is their perdition, because it is the termination of all their joy and
   a passage to endless misery. Blessed are the dead that die in the Lord;
   but undone, for ever undone, are the dead that die in their sins. The
   wicked are the enemies of the Lord; such those make themselves who will
   not have him to reign over them, and as such he will reckon with them:
   They shall consume as the fat of lambs, they shall consume into smoke.
   Their prosperity, which gratifies their sensuality, is like the fat of
   lambs, not solid or substantial, but loose and washy; and, when their
   ruin comes, they shall fall as sacrifices to the justice of God and be
   consumed as the fat of the sacrifices was upon the altar, whence it
   ascended in smoke. The day of God's vengeance on the wicked is
   represented as a sacrifice of the fat of the kidneys of rams (Isa.
   xxxiv. 6); for he will be honoured by the ruin of his enemies, as he
   was by the sacrifices. Damned sinners are sacrifices, Mark ix. 49. This
   is a good reason why we should not envy them their prosperity; while
   they are fed to the full, they are but in the fattening for the day of
   sacrifice, like a lamb in a large place (Hos. iv. 16), and the more
   they prosper the more will God be glorified in their ruin. (2.) Because
   the condition of the righteous, even in this life, is every way better
   and more desirable than that of the wicked, v. 16. In general, a little
   that a righteous man has of the honour, wealth, and pleasure of this
   world, is better than the riches of many wicked. Observe, [1.] The
   wealth of the world is so dispensed by the divine Providence that it is
   often the lot of good people to have but a little of it, and of wicked
   people to have abundance of it; for thus God would show us that the
   things of this world are not the best things, for, if they were, those
   would have most that are best and dearest to God. [2.] That a godly
   man's little is really better than a wicked man's estate, though ever
   so much; for it comes from a better hand, from a hand of special love
   and not merely from a hand of common providence,--it is enjoyed by a
   better title (God gives it to them by promise, Gal. iii. 18),--it is
   theirs by virtue of their relation to Christ, who is the heir of all
   things,--and it is put to better use; it is sanctified to them by the
   blessing of God. Unto the pure all things are pure, Tit. i. 15. A
   little wherewith God is served and honoured is better than a great deal
   prepared for Baal or for a base lust. The promises here made to the
   righteous secure them such a happiness that they need not envy the
   prosperity of evil-doers. Let them know to their comfort, First, That
   they shall inherit the earth, as much of it as Infinite Wisdom sees
   good for them; they have the promise of the life that now is, 1 Tim.
   iv. 8. If all the earth were necessary to make them happy, they should
   have it. All is theirs, even the world, and things present, as well as
   things to come, 1 Cor. iii. 21, 22. They have it by inheritance, a safe
   and honourable title, not by permission only and connivance. When
   evil-doers are cut off the righteous sometimes inherit what they
   gathered. The wealth of the sinner is laid up for the just, Job xxvii.
   17; Prov. xiii. 22. This promise is here made, 1. To those that live a
   life of faith (v. 9); Those that wait upon the Lord, as dependents on
   him, expectants from him, and suppliants to him, shall inherit the
   earth, as a token of his present favour to them and an earnest of
   better things intended for them in the other world. God is a good
   Master, that provides plentifully and well, not only for his working
   servants, but for his waiting servants. 2. To those that live a quiet
   and peaceable life (v. 11): The meek shall inherit the earth. They are
   in least danger of being injured and disturbed in the possession of
   what they have and they have most satisfaction in themselves and
   consequently the sweetest relish of their creature-comforts. Our
   Saviour has made this a gospel promise, and a confirmation of the
   blessings he pronounced on the meek, Matt. v. 5. Secondly, That they
   shall delight themselves in the abundance of peace, v. 11. Perhaps they
   have not abundance of wealth to delight in; but they have that which is
   better, abundance of peace, inward peace and tranquility of mind, peace
   with God, and then peace in God, that great peace which those have that
   love God's law, whom nothing shall offend (Ps. cxix. 165), that
   abundance of peace which is in the kingdom of Christ (Ps. lxxii. 7),
   that peace which the world cannot give (John xiv. 27), and which the
   wicked cannot have, Isa. lvii. 21. This they shall delight themselves
   in, and in it they shall have a continual feast; while those that have
   abundance of wealth do but cumber and perplex themselves with it and
   have little delight in it. Thirdly, That God knows their days, v. 18.
   He takes particular notice of them, of all they do and of all that
   happens to them. He keeps account of the days of their service, and not
   one day's work shall go unrewarded, and of the days of their suffering,
   that for those also they may receive a recompence. He knows their
   bright days, and has pleasure in their prosperity; he knows their
   cloudy and dark days, the days of their affliction, and as the day is
   so shall the strength be. Fourthly, That their inheritance shall be for
   ever; not their inheritance in the earth, but that incorruptible
   indefeasible one which is laid up for them in heaven. Those that are
   sure of an everlasting inheritance in the other world have no reason to
   envy the wicked their transitory possessions and pleasures in this
   world. Fifthly, That in the worst of times it shall go well with them
   (v. 19): They shall not be ashamed of their hope and confidence in God,
   nor of the profession they have made of religion; for the comfort of
   that will stand them in stead, and be a real support to them, in evil
   times. When others droop they shall lift up their heads with joy and
   confidence: Even in the days of famine, when others are dying for
   hunger round about them, they shall be satisfied, as Elijah was; in
   some way or other God will provide food convenient for them, or give
   them hearts to be satisfied and content without it, so that, if they
   should be hardly bestead and hungry, they shall not (as the wicked do)
   fret themselves and curse their king and their God (Isa. vii. 21), but
   rejoice in God as the God of their salvation even when the fig-tree
   does not blossom, Hab. iii. 17, 18.

   2. Good people have no reason to fret at the occasional success of the
   designs of the wicked against the just. Though they do bring some of
   their wicked devices to pass, which makes us fear they will gain their
   point and bring them all to pass, yet let us cease from anger, and not
   fret ourselves so as to think of giving up the cause. For,

   (1.) Their plots will be their shame, v. 12, 13. It is true the wicked
   plotteth against the just; there is a rooted enmity in the seed of the
   wicked one against the righteous seed; their aim is, if they can, to
   destroy their righteousness, or, if that fail, then to destroy them.
   With this end in view they have acted with a great deal both of cursed
   policy and contrivance (they plot, they practice, against the just),
   and of cursed zeal and fury--they gnash upon them with their teeth, so
   desirous are they, if they could get it into their power, to eat them
   up, and so full of rage and indignation are they because it is not in
   their power; but by all this they do but make themselves ridiculous.
   The Lord shall laugh at them, Ps. ii. 4, 5. They are proud and
   insolent, but God shall pour contempt upon them. He is not only
   displeased with them, but he despises them and all their attempts as
   vain and ineffectual, and their malice as impotent and in a chain; for
   he sees that his day is coming, that is, [1.] The day of God's
   reckoning, the day of the revelation of his righteousness, which now
   seems clouded and eclipsed. Men have their day now. This is your hour,
   Luke xxii. 53. But God will have his day shortly, a day of recompences,
   a day which will set all to rights, and render that ridiculous which
   now passes for glorious. It is a small thing to be judged of man's
   judgment, 1 Cor. iv. 3. God's day will give a decisive judgment. [2.]
   The day of their ruin. The wicked man's day, the day set for his fall,
   that day is coming, which denotes delay; it has not yet come, but
   certainly it will come. The believing prospect of that day will enable
   the virgin, the daughter of Zion, to despise the rage of her enemies
   and laugh them to scorn, Isa. xxxvii. 22.

   (2.) Their attempts will be their destruction, v. 14, 15. See here,
   [1.] How cruel they are in their designs against good people. They
   prepare instruments of death, the sword and the bow, no less will
   serve; they hunt for the precious life. That which they design is to
   cast down and slay; it is the blood of the saints they thirst after.
   They carry on the design very far, and it is near to be put in
   execution: They have drawn the sword, and bent the bow; and all these
   military preparations are made against the helpless, the poor and needy
   (which proves them to be very cowardly), and against the guiltless,
   such as are of upright conversation, that never gave them any
   provocation, nor offered injury to them or any other person, which
   proves them to be very wicked. Uprightness itself will be no fence
   against their malice. But, [2.] How justly their malice recoils upon
   themselves: Their sword shall turn into their own heart, which implies
   the preservation of the righteous from their malice and the filling up
   of the measure of their own iniquity by it. Sometimes that very thing
   proves to be their own destruction which they projected against their
   harmless neighbours; however, God's sword, which their provocations
   have drawn against them, will give them their death's wound.

   (3.) Those that are not suddenly cut off shall yet be so disabled for
   doing any further mischief that the interests of the church shall be
   effectually secured: Their bows shall be broken (v. 15); the
   instruments of their cruelty shall fail them and they shall lose those
   whom they had made tools of to serve their bloody purposes with; nay,
   their arms shall be broken, so that they shall not be able to go on
   with their enterprises, v. 17. But the Lord upholds the righteous, so
   that they neither sink under the weight of their afflictions nor are
   crushed by the violence of their enemies. He upholds them both in their
   integrity and in their prosperity; and those that are so upheld by the
   rock of ages have no reason to envy the wicked the support of their
   broken reeds.

Exhortations and Promises.

   21 The wicked borroweth, and payeth not again: but the righteous
   showeth mercy, and giveth.   22 For such as be blessed of him shall
   inherit the earth; and they that be cursed of him shall be cut off.
   23 The steps of a good man are ordered by the Lord: and he delighteth
   in his way.   24 Though he fall, he shall not be utterly cast down: for
   the Lord upholdeth him with his hand.   25 I have been young, and now
   am old; yet have I not seen the righteous forsaken, nor his seed
   begging bread.   26 He is ever merciful, and lendeth; and his seed is
   blessed.   27 Depart from evil, and do good; and dwell for evermore.
   28 For the Lord loveth judgment, and forsaketh not his saints; they are
   preserved for ever: but the seed of the wicked shall be cut off.   29
   The righteous shall inherit the land, and dwell therein for ever.   30
   The mouth of the righteous speaketh wisdom, and his tongue talketh of
   judgment.   31 The law of his God is in his heart; none of his steps
   shall slide.   32 The wicked watcheth the righteous, and seeketh to
   slay him.   33 The Lord will not leave him in his hand, nor condemn him
   when he is judged.

   These verses are much to the same purport with the foregoing verses of
   this psalm, for it is a subject worthy to be dwelt upon. Observe here,

   I. What is required of us as the way to our happiness, which we may
   learn both from the characters here laid down and from the directions
   here given. If we would be blessed of God, 1. We must make conscience
   of giving every body his own; for the wicked borrows and pays not
   again, v. 21. It is the first thing which the Lord our God requires of
   us, that we do justly, and render to all their due. It is not only a
   shameful paltry thing, but a sinful wicked thing, not to repay what we
   have borrowed. Some make this an instance, not so much of the
   wickedness of the wicked as of the misery and poverty to which they are
   reduced by the just judgment of God, that they shall be necessitated to
   borrow for their supply and then be in no capacity to repay it again,
   and so lie at the mercy of their creditors. Whatever some men seem to
   think of it, as it is a great sin for those that are able to deny the
   payment of their just debts, so it is a great misery not to be able to
   pay them. 2. We must be ready to all acts of charity and beneficence;
   for, as it is an instance of God's goodness to the righteous that he
   puts it into the power of his hand to be kind and to do good (and so
   some understand it, God's blessing increases his little to such a
   degree that he has abundance to spare for the relief of others), so it
   is an instance of the goodness of the righteous man that he has a heart
   proportionable to his estate: He shows mercy, and gives, v. 21. He is
   ever merciful, or every day, or all the day, merciful, and lends, and
   sometimes there is as true charity in lending as in giving; and giving
   and lending are acceptable to God when they proceed from a merciful
   disposition in the heart, which, if it be sincere, will be constant,
   and will keep us from being weary of well-doing. he that is truly
   merciful will be ever merciful. 3. We must leave our sins, and engage
   in the practice of serious godliness (v. 27): Depart from evil and do
   good. Cease to do evil and abhor it; learn to do well and cleave to it;
   this is true religion. 4. We must abound in good discourse, and with
   our tongues must glorify God and edify others. It is part of the
   character of a righteous man (v. 30) that his mouth speaketh wisdom;
   not only he speaks wisely, but he speaks wisdom, like Solomon himself,
   for the instruction of those about him. His tongue talks not of things
   idle and impertinent, but of judgment, that is, of the word and
   providence of God and the rules of wisdom for the right ordering of the
   conversation. Out of the abundance of a good heart will the mouth speak
   that which is good and to the use of edifying. 5. We must have our
   wills brought into an entire subjection to the will and word of God (v.
   31): The law of God, of his God, is in his heart; and in vain do we
   pretend that God is our God if we do not receive his law into our
   hearts and resign ourselves to the government of it. It is but a jest
   and a mockery to speak wisdom, and to talk of judgment (v. 30), unless
   we have the law in our hearts, and we think as we speak. The law of God
   must be a commanding ruling principle in the heart; it must be a light
   there, a spring there, and then the conversation will be regular and
   uniform: None of his steps will slide; it will effectually prevent
   backsliding into sin, and the uneasiness that follows from it.

   II. What is assured to us, as instances of our happiness and comfort,
   upon these conditions.

   1. That we shall have the blessing of God, and that blessing shall be
   the spring, and sweetness, and security of all our temporal comforts
   and enjoyments (v. 22): Such as are blessed of God, as all the
   righteous are, with a Father's blessing, by virtue of that shall
   inherit the earth, or the land (for so the same word is translated, v.
   29), the land of Canaan, that glory of all lands. Our creature-comforts
   are comforts indeed to us when we see them flowing from the blessing of
   God, we are sure not to want any thing that is good for us in this
   world. The earth shall yield us her increase if God, as our own God,
   give us his blessing, Ps. lxvii. 6. And as those whom God blesses are
   thus blessed indeed (for they shall inherit the land), so those whom he
   curses are cursed indeed; they shall be cut off and rooted out, and
   their extirpation by the divine curse will set off the establishment of
   the righteous by the divine blessing and be a foil to it.

   2. That God will direct and dispose of our actions and affairs so as
   may be most for his glory (v. 23): The steps of a good man are ordered
   by the Lord. By his grace and Holy Spirit he directs the thoughts,
   affections, and designs of good men. He has all hearts in his hand, but
   theirs by their own consent. By his providence he overrules the events
   that concern them, so as to make their way plain before them, both what
   they should do and what they may expect. Observe, God orders the steps
   of a good man; not only his way in general, by his written word, but
   his particular steps, by the whispers of conscience, saying, This is
   the way, walk in it. He does not always show him his way at a distance,
   but leads him step by step, as children are led, and so keeps him in a
   continual dependence upon his guidance; and this, (1.) Because he
   delights in his way, and is well pleased with the paths of
   righteousness wherein he walks. The Lord knows the way of the righteous
   (Ps. i. 6), knows it with favour, and therefore directs it. (2.) That
   he may delight in his way. Because God orders his way according to his
   own will, therefore he delights in it; for, as he loves his own image
   upon us, so he is well pleased with what we do under his guidance.

   3. That God will keep us from being ruined by our falls either into sin
   or into trouble (v. 24): Though he fall, he shall not be utterly cast
   down. (1.) A good man may be overtaken in a fault, but the grace of God
   shall recover him to repentance, so that he shall not be utterly cast
   down. Though he may, for a time, lose the joys of God's salvation, yet
   they shall be restored to him; for God shall uphold him with his hand,
   uphold him with his free Spirit. The root shall be kept alive, though
   the leaf wither; and there will come a spring after the winter. (2.) A
   good man may be in distress, his affairs embarrassed, his spirits sunk,
   but he shall not be utterly cast down; God will be the strength of his
   heart when his flesh and heart fail, and will uphold him with his
   comforts, so that the spirit he has made shall not fail before him.

   4. That we shall not want the necessary supports of this life (v. 25):
   "I have been young and now am old, and, among all the changes I have
   seen in men's outward condition and the observations I have made upon
   them, I never saw the righteous forsaken of God and man, as I have
   sometimes seen wicked people abandoned both by heaven and earth; nor do
   I ever remember to have seen the seed of the righteous reduced to such
   an extremity as to beg their bread." David had himself begged his bread
   of Abimelech the priest, but it was when Saul hunted him; and our
   Saviour has taught us to except the case of persecution for
   righteousness' sake out of all the temporal promises (Mark x. 30),
   because that has such peculiar honours and comforts attending it as
   make it rather a gift (as the apostle reckons it, Phil. i. 29) than a
   loss or grievance. But there are very few instances of good men, or
   their families, that are reduced to such extreme poverty as many wicked
   people bring themselves to by their wickedness. He had not seen the
   righteous forsaken, nor his seed begging their bread. Forsaken (so some
   expound it); if they do want God will raise them up friends to supply
   them, without a scandalous exposing of themselves to the reproach of
   common beggars; or, if they go from door to door for meat, it shall not
   be with despair, as the wicked man that wanders abroad for bread,
   saying, Where is it? Job xv. 23. Nor shall he be denied, as the
   prodigal, that would fain have filled his belly, but no man gave unto
   him, Luke xv. 16. Nor shall he grudge if he be not satisfied, as
   David's enemies, when they wandered up and down for meat, Ps. lix. 15.
   Some make this promise relate especially to those that are charitable
   and liberal to the poor, and to intimate that David never observed any
   that brought themselves to poverty by their charity. It is withholding
   more than is meet that tends to poverty, Prov. xi. 24.

   5. That God will not desert us, but graciously protect us in our
   difficulties and straits (v. 28): The Lord loves judgment; he delights
   in doing justice himself and he delights in those that do justice; and
   therefore he forsakes not his saints in affliction when others make
   themselves strange to them and become shy of them, but he takes care
   that they be preserved for ever, that is, that the saint in every age
   be taken under his protection, that the succession be preserved to the
   end of time, and that particular saints be preserved from all the
   temptations and through all the trials of this present time, to that
   happiness which shall be for ever. He will preserve them to his
   heavenly kingdom; that is a preservation for ever, 2 Tim. iv. 18; Ps.
   xii. 7.

   6. That we shall have a comfortable settlement in this world, and in a
   better when we leave this. That we shall dwell for evermore (v. 27),
   and not be cut off as the seed of the wicked, v. 28. Those shall not be
   tossed that make God their rest and are at home in him. But on this
   earth there is no dwelling for ever, no continuing city; it is in
   heaven only, that city which has foundations, that the righteous shall
   dwell for ever; that will be their everlasting habitation.

   7. That we shall not become a prey to our adversaries, who seek our
   ruin, v. 32, 33. There is an adversary that takes all opportunities to
   do us a mischief, a wicked one that watches the righteous (as a roaring
   lion watches his prey) and seeks to slay him. There are wicked men that
   do so, that are very subtle (they watch the righteous, that they may
   have an opportunity to do them a mischief effectually and may have a
   pretence wherewith to justify themselves in the doing of it), and very
   spiteful, for they seek to slay him. But it may very well be applied to
   the wicked one, the devil, that old serpent, who has his wiles to
   entrap the righteous, his devices which we should not be ignorant
   of,--that great red dragon, who seeks to slay them,--that roaring lion,
   who goes about continually, restless and raging, and seeking whom he
   may devour. But it is here promised that he shall not prevail, neither
   Satan nor his instruments. (1.) He shall not prevail as a
   field-adversary: The Lord will not leave him in his hand; he will not
   permit Satan to do what he would, nor will he withdraw his strength and
   grace from his people, but will enable them to resist and overcome him,
   and their faith shall not fail, Luke xxii. 31, 32. A good man may fall
   into the hands of a messenger of Satan, and be sorely buffeted, but God
   will not leave him in his hands, 1 Cor. x. 13. (2.) He shall not
   prevail as a law-adversary: God will not condemn him when he is judged,
   though urged to do it by the accuser of the brethren, who accuses them
   before our God day and night. His false accusations will be thrown out,
   as those exhibited against Joshua (Zech. iii. 1, 2), The Lord rebuke
   thee, O Satan! It is God that justifies, and then who shall lay any
   thing to the charge of God's elect?

Exhortations and Promises.

   34 Wait on the Lord, and keep his way, and he shall exalt thee to
   inherit the land: when the wicked are cut off, thou shalt see it.   35
   I have seen the wicked in great power, and spreading himself like a
   green bay tree.   36 Yet he passed away, and, lo, he was not: yea, I
   sought him, but he could not be found.   37 Mark the perfect man, and
   behold the upright: for the end of that man is peace.   38 But the
   transgressors shall be destroyed together: the end of the wicked shall
   be cut off.   39 But the salvation of the righteous is of the Lord: he
   is their strength in the time of trouble.   40 And the Lord shall help
   them, and deliver them: he shall deliver them from the wicked, and save
   them, because they trust in him.

   The psalmist's conclusion of this sermon (for that is the nature of
   this poem) is of the same purport with the whole, and inculcates the
   same things.

   I. The duty here pressed upon us is still the same (v. 34): Wait on the
   Lord and keep his way. Duty is ours, and we must mind it and make
   conscience of it, keep God's way and never turn out of it nor loiter in
   it, keep close, keep going; but events are God's and we must refer
   ourselves to him for the disposal of them; we must wait on the Lord,
   attend the motions of his providence, carefully observe them, and
   conscientiously accommodate ourselves to them. If we make conscience of
   keeping God's way, we may with cheerfulness wait on him and commit to
   him our way; and we shall find him a good Master both to his working
   servants and to his waiting servants.

   II. The reasons to enforce this duty are much the same too, taken from
   the certain destruction of the wicked and the certain salvation of the
   righteous. This good man, being tempted to envy the prosperity of the
   wicked, that he might fortify himself against the temptation, goes into
   the sanctuary of God and leads us thither (Ps. lxxiii. 17); there he
   understands their end, and thence gives us to understand it, and, by
   comparing that with the end of the righteous, baffles the temptation
   and puts it to silence. Observe,

   1. The misery of the wicked at last, however they may prosper awhile:
   The end of the wicked shall be cut off (v. 38); and that cannot be well
   that will undoubtedly end so ill. The wicked, in their end, will be cut
   off from all good and all hopes of it; a final period will be put to
   all their joys, and they will be for ever separated from the fountain
   of life to all evil. (1.) Some instances of the remarkable ruin of
   wicked people David had himself observed in this world--that the pomp
   and prosperity of sinners would not secure them from the judgments of
   God when their day should come to fall (v. 36, 35): I have seen a
   wicked man (the word is singular), suppose Saul or Ahithophel (for
   David was an old man when he penned this psalm), in great power,
   formidable (so some render it), the terror of the mighty in the land of
   the living, carrying all before him with a high hand, and seeming to be
   firmly fixed and finely flourishing, spreading himself like a green
   bay-tree, which produces all leaves and no fruit; like a native
   home-born Israelite (so Dr. Hammond), likely to take root. But what
   became of him? Eliphaz, long before, had learned, when he saw the
   foolish taking root, to curse his habitation, Job v. 3. And David saw
   cause for it; for this bay-tree withered away as soon as the fig-tree.
   Christ cursed: He passed away as a dream, as a shadow, such was he and
   all the pomp and power he was so proud of. He was gone in an instant:
   He was not; I sought him with wonder, but he could not be found. He had
   acted his part and then quitted the stage, and there was no miss of
   him. (2.) The total and final ruin of sinners, of all sinners, will
   shortly be made as much a spectacle to the saints as they are now
   sometimes made a spectacle to the world (v. 34): When the wicked are
   cut off (and cut off they certainly will be) thou shalt see it, with
   awful adorations of the divine justice. The transgressors shall be
   destroyed together, v. 38. In this world God singles out here one
   sinner and there another, out of many, to be made an example in
   terrorem--as a warning; but in the day of judgment there will be a
   general destruction of all the transgressors, and not one shall escape.
   Those that have sinned together shall be damned together. Bind them in
   bundles, to burn them.

   2. The blessedness of the righteous, at last. Let us see what will be
   the end of God's poor despised people. (1.) Preferment. There have been
   times the iniquity of which has been such that men's piety has hindered
   their preferment in this world, and put them quite out of the way of
   raising estates; but those that keep God's way may be assured that in
   due time he will exalt them, to inherit the land (v. 34); he will
   advance them to a place in the heavenly mansions, to dignity, and
   honour, and true wealth, in the New Jerusalem, to inherit that good
   land, that land of promise, of which Canaan was a type; he will exalt
   them above all contempt and danger. (2.) Peace, v. 37. Let all people
   mark the perfect man, and behold the upright; take notice of him to
   admire him and imitate him, keep your eye upon him to observe what
   comes of him, and you will find that the end of that man is peace.
   Sometimes the latter end of his days proves more comfortable to him
   than the beginning was; the storms blow over, and he is comforted
   again, after the time that he was afflicted. However, if all his days
   continue dark and cloudy, perhaps his dying day may prove comfortable
   to him and his sun may set in brightness; or, if it should set under a
   cloud, yet his future state will be peace, everlasting peace. Those
   that walk in their uprightness while they live shall enter into peace
   when they die, Isa. lvii. 2. A peaceful death has concluded the
   troublesome life of many a good man; and all is well that thus ends
   everlastingly well. Balaam himself wished that his death and his last
   end might be like that of the righteous Num. xxiii. 10. (3.) Salvation,
   v. 39, 40. The salvation of the righteous (which may be applied to the
   great salvation of which the prophets enquired and searched diligently,
   1 Pet. i. 10) is of the Lord; it will be the Lord's doing. The eternal
   salvation, that salvation of God which those shall see that order their
   conversation aright (Ps. l. 23), is likewise of the Lord. And he that
   intends Christ and heaven for them will be a God all-sufficient to
   them: He is their strength in time of trouble, to support them under it
   and carry them through it. He shall help them and deliver them, help
   them to do their duties, to bear their burdens, and to maintain their
   spiritual conflicts, help them to bear their troubles well and get good
   by them, and, in due time, shall deliver them out of their troubles. He
   shall deliver them from the wicked that would overwhelm them and
   swallow them up, shall secure them there, where the wicked cease from
   troubling. He shall save them, not only keep them safe, but make them
   happy, because they trust in him, not because they have merited it from
   him, but because they have committed themselves to him and reposed a
   confidence in him, and have thereby honoured him.
     __________________________________________________________________

P S A L M S

  PSALM XXXVIII.

   This is one of the penitential psalms; it is full of grief and
   complaint from the beginning to the end. David's sins and his
   afflictions are the cause of his grief and the matter of his
   complaints. It should seem he was now sick and in pain, which reminded
   him of his sins and helped to humble him for them; he was, at the same
   time, deserted by his friends and persecuted by his enemies; so that
   the psalm is calculated for the depth of distress and a complication of
   calamities. He complains, I. Of God's displeasure, and of his own sin
   which provoked God against him, ver. 1-5. II. Of his bodily sickness,
   ver. 6-10. III. Of the unkindness of his friends, ver. 11. IV. Of the
   injuries which his enemies did him, pleading his good conduct towards
   them, yet confessing his sins against God, ver. 12-20. Lastly, he
   concludes the psalm with earnest prayers to God for his gracious
   presence and help, ver. 21, 22. In singing this psalm we ought to be
   much affected with the malignity of sin; and, if we have not such
   troubles as are here described, we know not how soon we may have, and
   therefore must sing of them by way of preparation and we know that
   others have them, and therefore we must sing of the by way of sympathy.

Sorrowful Complaints.

   A psalm of David to bring to remembrance.

   1 O Lord, rebuke me not in thy wrath: neither chasten me in thy hot
   displeasure.   2 For thine arrows stick fast in me, and thy hand
   presseth me sore.   3 There is no soundness in my flesh because of
   thine anger; neither is there any rest in my bones because of my sin.
   4 For mine iniquities are gone over mine head: as a heavy burden they
   are too heavy for me.   5 My wounds stink and are corrupt because of my
   foolishness.   6 I am troubled; I am bowed down greatly; I go mourning
   all the day long.   7 For my loins are filled with a loathsome disease:
   and there is no soundness in my flesh.   8 I am feeble and sore broken:
   I have roared by reason of the disquietness of my heart.   9 Lord, all
   my desire is before thee; and my groaning is not hid from thee.   10 My
   heart panteth, my strength faileth me: as for the light of mine eyes,
   it also is gone from me.   11 My lovers and my friends stand aloof from
   my sore; and my kinsmen stand afar off.

   The title of this psalm is very observable; it is a psalm to bring to
   remembrance; the 70th psalm, which was likewise penned in a day of
   affliction, is so entitled. It is designed, 1. To bring to his own
   remembrance. We will suppose it penned when he was sick and in pain,
   and then it teaches us that times of sickness are times to bring to
   remembrance, to bring the sin to remembrance, for which God contended
   with us, to awaken our consciences to deal faithfully and plainly with
   us, and set our sins in order before us, for our humiliation. In a day
   of adversity consider. Or we may suppose it penned after his recovery,
   but designed as a record of the convictions he was under and the
   workings of his heart when he was in affliction, that upon every review
   of this psalm he might call to mind the good impressions then made upon
   him and make a fresh improvement of them. To the same purport was the
   writing of Hezekiah when he had been sick. 2. To put others in mind of
   the same things which he was himself mindful of, and to teach them what
   to think and what to say when they are sick and in affliction; let them
   think as he did, and speak as he did.

   I. He deprecates the wrath of God and his displeasure in his affliction
   (v. 1): O Lord! rebuke me not in thy wrath. With this same petition he
   began another prayer for the visitation of the sick, Ps. vi. 1. This
   was most upon his heart, and should be most upon ours when we are in
   affliction, that, however God rebukes and chastens us, it may not be in
   wrath and displeasure, for that will be wormwood and gall in the
   affliction and misery. Those that would escape the wrath of God must
   pray against that more than any outward affliction, and be content to
   bear any outward affliction while it comes from, and consists with, the
   love of God.

   II. He bitterly laments the impressions of God's displeasure upon his
   soul (v. 2): Thy arrows stick fast in me. Let Job's complaint (ch. vii.
   4) expound this of David. By the arrows of the Almighty he means the
   terrors of God, which did set themselves in array against him. He was
   under a very melancholy frightful apprehension of the wrath of God
   against him for his sins, and thought he could look for nothing but
   judgment and fiery indignation to devour him. God's arrows, as they are
   sure to hit the mark, so they are sure to stick where they hit, to
   stick fast, till he is pleased to draw them out and to bind up with his
   comforts the wound he has made with his terrors. This will be the
   everlasting misery of the damned--the arrows of God's wrath will stick
   fast in them and the wound will be incurable. "Thy hand, thy heavy
   hand, presses me sore, and I am ready to sink under it; it not only
   lies hard upon me, but it lies long; and who knows the power of God's
   anger, the weight of his hand?" Sometimes God shot his arrows, and
   stretched forth his hand, for David (Ps. xviii. 14), but now against
   him; so uncertain is the continuance of divine comforts, where yet the
   continuance of divine grace is assured. He complains of God's wrath as
   that which inflicted the bodily distemper he was under (v. 3): There is
   no soundness in my flesh because of thy anger. The bitterness of it,
   infused in his mind, affected his body; but that was not the worst: it
   caused the disquietude of his heart, by reason of which he forgot the
   courage of a soldier, the dignity of a prince, and all the cheerfulness
   of the sweet psalmist of Israel, and roared terribly, v. 8. Nothing
   will disquiet the heart of a good man so much as the sense of God's
   anger, which shows what a fearful thing it is to fall into his hands.
   The way to keep the heart quiet is to keep ourselves in the love of God
   and to do nothing to offend him.

   III. He acknowledges his sin to be the procuring provoking cause of all
   his troubles, and groans more under the load of guilt than any other
   load, v. 3. He complains that his flesh had no soundness, his bones had
   no rest, so great an agitation he was in. "It is because of thy anger;
   that kindles the fire which burns so fiercely;" but, in the next words,
   he justifies God herein, and takes all the blame upon himself: "It is
   because of my sin. I have deserved it, and so have brought it upon
   myself. My own iniquities do correct me." If our trouble be the fruit
   of God's anger, we may thank ourselves; it is our sin that is the cause
   of it. Are we restless? It is sin that makes us so. If there were not
   sin in our souls, there would be no pain in our bones, no illness in
   our bodies. It is sin therefore that this good man complains most of,
   1. As a burden, a heavy burden (v. 4): "My iniquities have gone over my
   head, as proud waters over a man that is sinking and drowning, or as a
   heavy burden upon my head, pressing me down more than I am able to bear
   or to bear up under." Note, Sin is a burden. The power of sin dwelling
   in us is a weight, Heb. xii. 1. All are clogged with it; it keeps men
   from soaring upward and pressing forward. All the saints are
   complaining of it as a body of death they are loaded with, Rom. vii.
   24. The guilt of sin committed by us is a burden, a heavy burden; it is
   a burden to God (he is pressed under it, Amos ii. 13), a burden to the
   whole creation, which groans under it, Rom. viii. 21, 22. It will,
   first or last, be a burden to the sinner himself, either a burden of
   repentance when he is pricked to the heart for it, labours, and is
   heavy-laden, under it, or a burden of ruin when it sinks him to the
   lowest hell and will for ever detain him there; it will be a talent of
   lead upon him, Zech. v. 8. Sinners are said to bear their iniquity.
   Threatenings are burdens. 2. As wounds, dangerous wounds (v. 5): "My
   wounds stink and are corrupt (as wounds in the body rankle, and fester,
   and grow foul, for want of being dressed and looked after), and it is
   through my own foolishness." Sins are wounds (Gen. iv. 23), painful
   mortal wounds. Our wounds by sin are often in a bad condition, no care
   taken of them, no application made to them, and it is owing to the
   sinner's foolishness in not confessing sin, Ps. xxxii. 3, 4. A slight
   sore, neglected, may prove of fatal consequence, and so may a slight
   sin slighted and left unrepented of.

   IV. He bemoans himself because of his afflictions, and gives ease to
   his grief by giving vent to it and pouring out his complaint before the
   Lord.

   1. He was troubled in mind, his conscience was pained, and he had no
   rest in his own spirit; and a wounded spirit who can bear? He was
   troubled, or distorted, bowed down greatly, and went mourning all the
   day long, v. 6. He was always pensive and melancholy, which made him a
   burden and terror to himself. His spirit was feeble and sorely broken,
   and his heart disquieted, v. 8. Herein David, in his sufferings, was a
   type of Christ, who, being in his agony, cried out, My soul is
   exceedingly sorrowful. This is a sorer affliction than any other in
   this world; whatever God is pleased to lay upon us, we have no reason
   to complain as long as he preserves to us the use of our reason and the
   peace of our consciences.

   2. He was sick and weak in body; his loins were filled with a loathsome
   disease, some swelling, or ulcer, or inflammation (some think a
   plague-sore, such as Hezekiah's boil), and there was no soundness in
   his flesh, but, like Job, he was all over distempered. See (1.) What
   vile bodies these are which we carry about with us, what grievous
   diseases they are liable to, and what an offence and grievance they may
   soon be made by some diseases to the souls that animate them, as they
   always are a cloud and clog. (2.) That the bodies both of the greatest
   and of the best of men have in them the same seeds of diseases that the
   bodies of others have, and are liable to the same disasters. David
   himself, though so great a prince and so great a saint, was not exempt
   from the most grievous diseases: there was no soundness even in his
   flesh. Probably this was after his sin in the matter of Uriah, and thus
   did he smart in his flesh for his fleshly lusts. When, at any time, we
   are distempered in our bodies, we ought to remember how God has been
   dishonoured in and by our bodies. He was feeble and sorely broken, v.
   8. His heart panted, and was in a continual palpitation, v. 10. His
   strength and limbs failed him. As for the light of his eyes, that had
   gone from him, either with much weeping or by a defluxion of rheum upon
   them, or perhaps through the lowness of his spirits and the frequent
   returns of fainting. Note, Sickness will tame the strongest body and
   the stoutest spirit. David was famed for his courage and great
   exploits; and yet, when God contended with him by bodily sickness and
   the impressions of his wrath upon his mind, his hair is cut, his heart
   fails him, and he becomes weak as water. Therefore let not the
   strongman glory in his strength, nor any man set grief at defiance,
   however it may be thought at a distance.

   3. His friends were unkind to him (v. 11): My lovers (such as had been
   merry with him in the day of his mirth) now stand aloof from my sore;
   they would not sympathize with him in his griefs, nor so much as come
   within hearing of his complaints, but, like the priest and Levite (Luke
   x. 31), passed on the other side. Even his kinsmen, that were bound to
   him by blood and alliance, stood afar off. See what little reason we
   have to trust in man or to wonder if we disappointed in our
   expectations of kindness from men. Adversity tries friendship, and
   separates between the precious and the vile. It is our wisdom to make
   sure a friend in heaven, who will not stand aloof from our sore and
   from whose love no tribulation nor distress shall be able to separate
   us. David, in his troubles, was a type of Christ in his agony, Christ,
   on his cross, feeble and sorely broken, and then deserted by his
   friends and kinsmen, who beheld afar off.

   V. In the midst of his complaints, he comforts himself with the
   cognizance God graciously took both of his griefs and of his prayers
   (v. 9): "Lord, all my desire is before thee. Thou knowest what I want
   and what I would have: My groaning is not hidden from thee. Thou
   knowest the burdens I groan under and the blessings I groan after." The
   groanings which cannot be uttered are not hidden from him that searches
   the heart and knows what is the mind of the Spirit, Rom. viii. 26, 27.

   In singing this, and praying it over, whatever burden lies upon our
   spirits, we would by faith cast it upon God, and all our care
   concerning it, and then be easy.

Sorrowful Complaints.

   12 They also that seek after my life lay snares for me: and they that
   seek my hurt speak mischievous things, and imagine deceits all the day
   long.   13 But I, as a deaf man, heard not; and I was as a dumb man
   that openeth not his mouth.   14 Thus I was as a man that heareth not,
   and in whose mouth are no reproofs.   15 For in thee, O Lord, do I
   hope: thou wilt hear, O Lord my God.   16 For I said, Hear me, lest
   otherwise they should rejoice over me: when my foot slippeth, they
   magnify themselves against me.   17 For I am ready to halt, and my
   sorrow is continually before me.   18 For I will declare mine iniquity;
   I will be sorry for my sin.   19 But mine enemies are lively, and they
   are strong: and they that hate me wrongfully are multiplied.   20 They
   also that render evil for good are mine adversaries; because I follow
   the thing that good is.   21 Forsake me not, O Lord: O my God, be not
   far from me.   22 Make haste to help me, O Lord my salvation.

   In these verses,

   I. David complains of the power and malice of his enemies, who, it
   should seem, not only took occasion from the weakness of his body and
   the trouble of his mind to insult over him, but took advantage thence
   to do him a mischief. He has a great deal to say against them, which he
   humbly offers as a reason why God should appear for him, as Ps. xxv.
   19, Consider my enemies. 1. "They are very spiteful and cruel: They
   seek my hurt; nay, they seek after my life," v. 12. That life which was
   so precious in the sight of the Lord and all good men was aimed at, as
   if it had been forfeited, or a public nuisance. Such is the enmity of
   the serpent's seed against the seed of the woman; it would wound the
   head, though it can but reach the heel. It is the blood of the saints
   that is thirsted after. 2. "They are very subtle and politic. They lay
   snares, they imagine deceits, and herein they are restless and
   unwearied: they do it all the day long. They speak mischievous things
   one to another; every one has something or other to propose that may be
   a mischief to me." Mischief, covered and carried on by deceit, may well
   be called a snare. 3. "They are very insolent and abusive: When my foot
   slips, when I fall into any trouble, or when I make any mistake,
   misplace a word, or take a false step, they magnify themselves against
   me; they are pleased with it, and promise themselves that it will ruin
   my interest, and that if I slip I shall certainly fall and be undone."
   4. "They are not only unjust, but very ungrateful: They hate me
   wrongfully, v. 19. I never did them any ill turn, nor so much as bore
   them any ill-will, nor ever gave them any provocation; nay, they render
   evil for good, v. 20. Many a kindness I have done them, for which I
   might have expected a return of kindness; but for my love they are my
   adversaries," Ps. cix. 4. Such a rooted enmity there is in the hearts
   of wicked men to goodness for its own sake that they hate it, even when
   they themselves have the benefit of it; they hate prayer even in those
   that pray for them, and hate peace even in those that would be at peace
   with them. Very ill-natured indeed those are whom no courtesy will
   oblige, but who are rather exasperated by it. 5. "They are very impious
   and devilish: They are my adversaries merely because I follow the thing
   that good is." They hated him, not only for his kindness to them, but
   for his devotion and obedience to God; they hated him because they
   hated God and all that bear his image. If we suffer ill for doing well,
   we must not think it strange; from the beginning it was so (Cain slew
   Abel, because his works were righteous); nor must we think it hard,
   because it will not be always so; for so much the greater will our
   reward be. 6. "They are many and mighty: They are lively; they are
   strong; they are multiplied, v. 19. Lord, how are those increased that
   trouble me?" Ps. iii. 1. Holy David was weak and faint; his heart
   panted, and his strength failed; he was melancholy and of a sorrowful
   spirit, and persecuted by his friends; but at the same time his wicked
   enemies were strong and lively, and their number increased. Let us not
   therefore pretend to judge of men's characters by their outward
   condition; none knows love or hatred by all that is before him. It
   should seem that David in this, as in other complaints he makes of his
   enemies, has an eye to Christ, whose persecutors were such as are here
   described, perfectly lost to all honour and virtue. None hate
   Christianity but such as have first divested themselves of the first
   principles of humanity and broken through its most sacred bonds.

   II. He reflects, with comfort, upon his own peaceable and pious
   behaviour under all the injuries and indignities that were done him. It
   is then only that our enemies do us a real mischief when they provoke
   us to sin (Neh. vi. 13), when they prevail to put us out of the
   possession of our own souls, and drive us from God and our duty. If by
   divine grace we are enabled to prevent this mischief, we quench their
   fiery darts, and are saved from harm. If still we hold fast our
   integrity and our peace, who can hurt us? This David did here. 1. He
   kept his temper, and was not ruffled nor discomposed by any of the
   slights that were put upon him or the mischievous things that were said
   or done against him (v. 13, 14): "I, as a deaf man, heard not; I took
   no notice of the affronts put upon me, did not resent them, nor was put
   into disorder by them, much less did I meditate revenge, or study to
   return the injury." Note, The less notice we take of the unkindness and
   injuries that are done us the more we consult the quiet of our own
   minds. Being deaf, he was dumb, as a man in whose mouth there are no
   reproofs; he was as silent as if he had nothing to say for himself, for
   fear of putting himself into a heat and incensing his enemies yet more
   against him; he would not only not recriminate upon them, but not so
   much as vindicate himself, lest his necessary defence should be
   construed his offence. Though they sought after his life, and his
   silence might be taken for a confession of his guilt, yet he was as a
   dumb man that opens not his mouth. Note, When our enemies are most
   clamorous it is generally our prudence to be silent, or to say little,
   lest we make bad worse. David could not hope by his mildness to win
   upon his enemies, nor by his soft answers to turn away their wrath; for
   they were men of such base spirits that they rendered him evil for
   good; and yet he conducted himself thus meekly towards them, that he
   might prevent his own sin and might have the comfort of it in the
   reflection. Herein David was a type of Christ, who was as a sheep dumb
   before the shearer, and, when he was reviled, reviled not again; and
   both are examples to us not to render railing for railing. 2. He kept
   close to his God by faith and prayer, and so both supported himself
   under these injuries and silenced his own resentments of them. (1.) He
   trusted in God (v. 15): "I was as a man that opens not his mouth, for
   in thee, O Lord! do I hope. I depend upon thee to plead my cause and
   clear my innocency, and, some way or other, to put my enemies to
   silence and shame." His lovers and friends, that should have owned him,
   and stood by him, and appeared as witnesses for him, withdrew from him,
   v. 10. But God is a friend that will never fail us if we hope in him.
   "I was as a man that heareth not, for thou wilt hear. Why need I hear,
   and God hear too?" He careth for you (1 Pet. v. 7), and why need you
   care and God care too? "Thou wilt answer" (so some) "and therefore I
   will say nothing." Note, It is a good reason why we should bear
   reproach and calumny with silence and patience, because God is a
   witness to all the wrong that is done us, and, in due time, will be a
   witness for us and against those that do us wrong; therefore let us be
   silent, because, if we be, then we may expect that God will appear for
   us, for this is an evidence that we trust in him; but, if we undertake
   to manage for ourselves, we take God's work out of his hands and
   forfeit the benefit of his appearing for us. Our Lord Jesus, when he
   suffered, threatened not, because he committed himself to him that
   judges righteously (1 Pet. ii. 23); and we shall lose nothing, at last,
   by doing so. Thou shalt answer, Lord, for me. (2.) He called upon God
   (v. 16): For I said, Hear me (that is supplied); "I said so" (as v.
   15); "in thee do I hope, for thou wilt hear, lest they should rejoice
   over me. I comforted myself with that when I was apprehensive that they
   would overwhelm me." It is a great support to us, when men are false
   and unkind, that we have a God to go to whom we may be free with and
   who will be faithful to us.

   III. He here bewails his own follies and infirmities. 1. He was very
   sensible of the present workings of corruption in him, and that he was
   now ready to repine at the providence of God and to be put into a
   passion by the injuries men did him: I am ready to halt, v. 17. This
   will best be explained by a reflection like this which the psalmist
   made upon himself in a similar case (Ps. lxxiii. 2): My feet were
   almost gone, when I saw the prosperity of the wicked. So here: I was
   ready to halt, ready to say, I have cleansed my hands in vain. His
   sorrow was continual: All the day long have I been plagued. (Ps.
   lxxiii. 13, 14), and it was continually before him; he could not
   forbear poring upon it, and that made him almost ready to halt between
   religion and irreligion. The fear of this drove him to his God: "In
   thee do I hope, not only that thou wilt plead my cause, but that thou
   wilt prevent my falling into sin." Good men, by setting their sorrow
   continually before them, have been ready to halt, who, by setting God
   always before them, have kept their standing. 2. He remembered against
   himself his former transgressions, acknowledging that by them he had
   brought these troubles upon himself and forfeited the divine
   protection. Though before men he could justify himself, before God he
   will judge and condemn himself (v. 18): "I will declare my iniquity,
   and not cover it; I will be sorry for my sin, and not make a light
   matter of it;" and this helped to make him silent under the rebukes of
   Providence and the reproaches of men. Note, If we be truly penitent for
   sin, that will make us patient under affliction, and particularly under
   unjust censures. Two things are required in repentance:--(1.)
   Confession of sin: "I will declare my iniquity; I will not only in
   general own myself a sinner, but I will make a particular
   acknowledgment of what I have done amiss." We must declare our sins
   before God freely and fully, and with their aggravating circumstances,
   that we may give glory to God and take shame to ourselves. (2.)
   Contrition for sin: I will be sorry for it. Sin will have sorrow; every
   true penitent grieves for the dishonour he has done to God and the
   wrong he has done to himself. "I will be in care or fear about my sin"
   (so some), "in fear lest it ruin me and in care to get it pardoned."

   IV. He concludes with very earnest prayers to God for his gracious
   presence with him and seasonable powerful succour in his distress (v.
   21, 22): "Forsake me not, O Lord! though my friends forsake me, and
   though I deserve to be forsaken by thee. Be not far from me, as my
   unbelieving heart is ready to fear thou art." Nothing goes nearer to
   the heart of a good man in affliction than to be under the apprehension
   of God's deserting him in wrath; nor does any thing therefore come more
   feelingly from his heart than this prayer: "Lord, be not thou far from
   me; make haste for my help; for I am ready to perish, and in danger of
   being lost if relief do not come quickly." God gives us leave, not only
   to call upon him when we are in trouble, but to hasten him. He pleads,
   "Thou art my God, whom I serve, and on whom I depend to bear me out;
   and my salvation, who alone art able to save me, who hast engaged
   thyself by promise to save me, and from whom alone I expect salvation."
   Is any afflicted? let him thus pray, let him thus plead, let him thus
   hope, in singing this psalm.
     __________________________________________________________________

P S A L M S

  PSALM XXXIX.

   David seems to have been in a great strait when he penned this psalm,
   and, upon some account or other, very uneasy; for it is with some
   difficulty that he conquers his passion, and composes his spirit
   himself to take that good counsel which he had given to others
   (xxxvii.) to rest in the Lord, and wait patiently for him, without
   fretting; for it is easier to give the good advice than to give the
   good example of quietness under affliction. What was the particular
   trouble which gave occasion for the conflict David was now in does not
   appear. Perhaps it was the death of some dear friend or relation that
   was the trial of his patience, and that suggested to him these
   meditations of morality; and at the same time, it should seem too, he
   himself was weak and ill, and under some prevailing distemper. His
   enemies likewise were seeking advantages against him, and watched for
   his halting, that they might have something to reproach him for. Thus
   aggrieved, I. He relates the struggle that was in his breast between
   grace and corruption, between passion and patience, ver. 1-3. II. He
   meditates upon the doctrine of man's frailty and mortality, and prays
   to God to instruct him in it, ver. 4-6. III. He applies to God for the
   pardon of his sons, the removal of his afflictions, and the lengthening
   out of his life till he was ready for death, ver. 7-13. This is a
   funeral psalm, and very proper for the occasion; in singing it we
   should get our hearts duly affected with the brevity, uncertainty, and
   calamitous state of human life; and those on whose comforts God has, by
   death, made breaches, will find this psalm of great use to them, in
   order to their obtaining what we ought much to aim at under such an
   affliction, which is to get it sanctified to us for our spiritual
   benefit and to get our hearts reconciled to the holy will of God in it.

Devout Reflections; Brevity and Vanity of Life.

   To the chief musician, even to Jeduthun. A psalm of David.

   1 I said, I will take heed to my ways, that I sin not with my tongue: I
   will keep my mouth with a bridle, while the wicked is before me.   2 I
   was dumb with silence, I held my peace, even from good; and my sorrow
   was stirred.   3 My heart was hot within me, while I was musing the
   fire burned: then spake I with my tongue,   4 Lord, make me to know
   mine end, and the measure of my days, what it is; that I may know how
   frail I am.   5 Behold, thou hast made my days as a handbreadth; and
   mine age is as nothing before thee: verily every man at his best state
   is altogether vanity. Selah.   6 Surely every man walketh in a vain
   show: surely they are disquieted in vain: he heapeth up riches, and
   knoweth not who shall gather them.

   David here recollects, and leaves upon record, the workings of his
   heart under his afflictions; and it is good for us to do so, that what
   was thought amiss may be amended, and what was well thought of may be
   improved the next time.

   I. He remembered the covenants he had made with God to walk
   circumspectly, and to be very cautious both of what he did and what he
   said. When at any time we are tempted to sin, and are in danger of
   falling into it, we must call to mind the solemn vows we have made
   against sin, against the particular sin we are upon the brink of. God
   can, and will, remind us of them (Jer. ii. 20, Thou saidst, I will not
   transgress), and therefore we ought to remind ourselves of them. So
   David did here.

   1. He remembers that he had resolved, in general, to be very cautious
   and circumspect in his walking (v. 1): I said, I will take heed to my
   ways; and it was well said, and what he would never unsay and therefore
   must never gainsay. Note, (1.) It is the great concern of every one of
   us to take heed to our ways, that is, to walk circumspectly, while
   others walk at all adventures. (2.) We ought stedfastly to resolve that
   we will take heed to our ways, and frequently to renew that resolution.
   Fast bind, fast find. (3.) Having resolved to take heed to our ways, we
   must, upon all occasions, remind ourselves of that resolution, for it
   is a covenant never to be forgotten, but which we must be always
   mindful of.

   2. He remembers that he had in particular covenanted against
   tongue-sins--that he would not sin with his tongue, that he would not
   speak amiss, either to offend God or offend the generation of the
   righteous, Ps. lxxiii. 15. It is not so easy as we could wish not to
   sin in thought; but, if an evil thought should arise in his mind, he
   would lay his hand upon his mouth, and suppress it, that it should go
   no further: and this is so great an attainment that, if any offend not
   in word, the same is a perfect man; and so needful a one that of him
   who seems to be religious, but bridles not his tongue, it is declared
   His religion is vain. David had resolved, (1.) That he would at all
   times watch against tongue-sins: "I will keep a bridle, or muzzle, upon
   my mouth." He would keep a bridle upon it, as upon the head;
   watchfulness in the act and exercise is the hand upon the bridle. He
   would keep a muzzle upon it, as upon an unruly dog that is fierce and
   does mischief; by particular stedfast resolution corruption is
   restrained from breaking out at the lips, and so is muzzled. (2.) That
   he would double his guard against them when there was most danger of
   scandal--when the wicked is before me. When he was in company with the
   wicked he would take heed of saying any thing that might harden them or
   give occasion to them to blaspheme. If good men fall into bad company,
   they must take heed what they say. Or, when the wicked is before me, in
   my thoughts. When he was contemplating the pride and power, the
   prosperity and flourishing estate, of evil-doers, he was tempted to
   speak amiss; and therefore then he would take special care what he
   said. Note, The stronger the temptation to a sin is the stronger the
   resolution must be against it.

   II. Pursuant to these covenants he made a shift with much ado to bridle
   his tongue (v. 2): I was dumb with silence; I held my peace even from
   good. His silence was commendable; and the greater the provocation was
   the more praiseworthy was his silence. Watchfulness and resolution, in
   the strength of God's grace, will do more towards the bridling of the
   tongue than we can imagine, though it be an unruly evil. But what shall
   we say of his keeping silence even from good? Was it his wisdom that he
   refrained from good discourse when the wicked were before him, because
   he would not cast pearls before swine? I rather think it was his
   weakness; because he might not say any thing, he would say nothing, but
   ran into an extreme, which was a reproach to the law, for that
   prescribes a mean between extremes. The same law which forbids all
   corrupt communication requires that which is good and to the use of
   edifying, Eph. iv. 29.

   III. The less he spoke the more he thought and the more warmly. Binding
   the distempered part did but draw the humour to it: My sorrow was
   stirred, my heart was hot within me, v. 3. He could bridle his tongue,
   but he could not keep his passion under; though he suppressed the
   smoke, that was as a fire in his bones, and, while he was musing upon
   his afflictions and upon the prosperity of the wicked, the fire burned.
   Note, Those that are of a fretful discontented spirit ought not to pore
   much, for, while they suffer their thoughts to dwell upon the causes of
   the calamity, the fire of their discontent is fed with fuel and burns
   the more furiously. Impatience is a sin that has its ill cause within
   ourselves, and that is musing, and its ill effects upon ourselves, and
   that is no less than burning. If therefore we would prevent the
   mischief of ungoverned passions, we must redress the grievance of
   ungoverned thoughts.

   IV. When he did speak, at last, it was to the purpose: At the last I
   spoke with my tongue. Some make what he said to be the breach of his
   good purpose, and conclude that, in what he said, he sinned with his
   tongue; and so they make what follows to be a passionate wish that he
   might die, like Elijah (1 Kings xix. 4) and Job, ch. vi. 8, 9. But I
   rather take it to be, not the breach of his good purpose, but the
   reformation of his mistake in carrying it too far; he had kept silence
   from good, but now he would so keep silence no longer. He had nothing
   to say to the wicked that were before him, for to them he knew not how
   to place his words, but, after long musing, the first word he said was
   a prayer, and a devout meditation upon a subject which it will be good
   for us all to think much of.

   1. He prays to God to make him sensible of the shortness and
   uncertainty of life and the near approach of death (v. 4): Lord, make
   me to know my end and the measure of my days. He does not mean, "Lord,
   let me know how long I shall live and when I shall die." We could not,
   in faith, pray such a prayer; for God has nowhere promised to let us
   know, but has, in wisdom, locked up that knowledge among the secret
   things which belong not to us, nor would it be good for us to know it.
   But, Lord, make me to know my end, means, "Lord, give me wisdom and
   grace to consider it (Deut. xxxii. 29) and to improve what I know
   concerning it." The living know that they shall die (Eccl. ix. 5), but
   few care for thinking of death; we have therefore need to pray that God
   by his grace would conquer that aversion which is in our corrupt hearts
   to the thoughts of death. "Lord, make me to consider," (1.) "What death
   is. It is my end, the end of my life, and all the employments and
   enjoyments of life. It is the end of all men," Eccl. vii. 2. It is a
   final period to our state of probation and preparation, and an awful
   entrance upon a state of recompence and retribution. To the wicked man
   it is the end of all joys; to a godly man it is the end of all griefs.
   "Lord, give me to know my end, to be better acquainted with death, to
   make it more familiar to me (Job xvii. 14), and to be more affected
   with the greatness of the change. Lord, give me to consider what a
   serious thing it is to die." (2.) "How near it is. Lord, give me to
   consider the measure of my days, that they are measured in the counsel
   of God" (the end is a fixed end, so the word signifies; my days are
   determined, Job xiv. 5) "and that the measure is but short: My days
   will soon be numbered and finished." When we look upon death as a thing
   at a distance we are tempted to adjourn the necessary preparations for
   it; but, when we consider how short life is, we shall see ourselves
   concerned to do what our hand finds to do, not only with all our might,
   but with all possible expedition. (3.) That it is continually working
   in us: "Lord, give me to consider how frail I am, how scanty the stock
   of life is, and how faint the spirits which are as the oil to keep that
   lamp burning." We find by daily experience that the earthly house of
   this tabernacle is mouldering and going to decay: "Lord, make us to
   consider this, that we may secure mansions in the house not made with
   hands."

   2. He meditates upon the brevity and vanity of life, pleading them with
   God for relief under the burdens of life, as Job often, and pleading
   them with himself for his quickening to the business of life.

   (1.) Man's life on earth is short and of no continuance, and that is a
   reason why we should sit loose to it and prepare for the end of it (v.
   5): Behold, thou hast made my days as a hand-breadth, the breadth of
   four fingers, a certain dimension, a small one, and the measure whereof
   we have always about us, always before our eyes. We need no rod, no
   pole, no measuring line, wherewith to take the dimension of our days,
   nor any skill in arithmetic wherewith to compute the number of them.
   No; we have the standard of them at our fingers' end, and there is no
   multiplication of it; it is but one hand-breadth in all. Our time is
   short, and God has made it so; for the number of our months is with
   him. It is short, and he knows it to be so: It is as nothing before
   thee. He remembers how short our time is, Ps. lxxix. 47. It is nothing
   in comparison with thee; so some. All time is nothing to God's
   eternity, much less our share of time.

   (2.) Man's life on earth is vain and of no value, and therefore it is
   folly to be fond of it and wisdom to make sure of a better life. Adam
   is Abel--man is vanity, in his present state. He is not what he seems
   to be, has not what he promised himself. He and all his comforts lie at
   a continual uncertainty; and if there were not another life after this,
   all things considered, he were made in vain. He is vanity; he is
   mortal, he is mutable. Observe, [1.] How emphatically this truth is
   expressed here. First, Every man is vanity, without exception; high and
   low, rich and poor, all meet in this. Secondly, He is so at his best
   estate, when he is young, and strong, and healthful, in wealth and
   honour, and the height of prosperity; when he is most easy, and merry,
   and secure, and thinks his mountain stands strong. Thirdly, He is
   altogether vanity, as vain as you can imagine. All man is all vanity
   (so it may be read); every thing about him is uncertain; nothing is
   substantial and durable but what relates to the new man. Fourthly,
   Verily he is so. This is a truth of undoubted certainty, but which we
   are very unwilling to believe and need to have solemnly attested to us,
   as indeed it is by frequent instances. Fifthly, Selah is annexed, as a
   note commanding observation. "Stop here, and pause awhile, that you may
   take time to consider and apply this truth, that every man is vanity."
   We ourselves are so. [2.] For the proof of the vanity of man, as
   mortal, he here mentions three things, and shows the vanity of each of
   them, v. 6. First, The vanity of our joys and honours: Surely every man
   walks (even when he walks in state, when he walks in pleasure) in a
   shadow, in an image, in a vain show. When he makes a figure his fashion
   passes away, and his great pomp is but great fancy, Acts xxv. 23. It is
   but a show, and therefore a vain show, like the rainbow, the gaudy
   colours of which must needs vanish and disappear quickly when the
   substratum is but a cloud, a vapour; such is life (Jam. iv. 14), and
   therefore such are all the gaieties of it. Secondly, The vanity of our
   griefs and fears. Surely they are disquieted in vain. Our disquietudes
   are often groundless (we vex ourselves without any just cause, and the
   occasions of our trouble are often the creatures of our own fancy and
   imagination), and they are always fruitless; we disquiet ourselves in
   vain, for we cannot, with all our disquietment, alter the nature of
   things nor the counsel of God; things will be as they are when we have
   disquieted ourselves ever so much about them. Thirdly, The vanity of
   our cares and toils. Man takes a great deal of pains to heap up riches,
   and they are but like heaps of manure in the furrows of the field, good
   for nothing unless they be spread. But, when he has filled his
   treasures with his trash, he knows not who shall gather them, nor to
   whom they shall descend when he is gone; for he shall not take them
   away with him. He asks not, For whom do I labour? and that is his
   folly, Eccl. iv. 8. But, if he did ask, he could not tell whether he
   should be a wise man or a fool, a friend or a foe, Eccl. ii. 19. This
   is vanity.

Confidence in God; David Pleading with God.

   7 And now, Lord, what wait I for? my hope is in thee.   8 Deliver me
   from all my transgressions: make me not the reproach of the foolish.
   9 I was dumb, I opened not my mouth; because thou didst it.   10 Remove
   thy stroke away from me: I am consumed by the blow of thine hand.   11
   When thou with rebukes dost correct man for iniquity, thou makest his
   beauty to consume away like a moth: surely every man is vanity. Selah.
     12 Hear my prayer, O Lord, and give ear unto my cry; hold not thy
   peace at my tears: for I am a stranger with thee, and a sojourner, as
   all my fathers were.   13 O spare me, that I may recover strength,
   before I go hence, and be no more.

   The psalmist, having meditated on the shortness and uncertainty of
   life, and the vanity and vexation of spirit that attend all the
   comforts of life, here, in these verses, turns his eyes and heart
   heaven-ward. When there is no solid satisfaction to be had in the
   creature it is to be found in God, and in communion with him; and to
   him we should be driven by our disappointments in the world. David here
   expresses,

   I. His dependence on God, v. 7. Seeing all is vanity, and man himself
   is so, 1. He despairs of a happiness in the things of the world, and
   disclaims all expectations from it: "Now, Lord, what wait I for? Even
   nothing from the things of sense and time; I have nothing to wish for,
   nothing to hope for, from this earth." Note, The consideration of the
   vanity and frailty of human life should deaden our desires to the
   things of this world and lower our expectations from it. "If the world
   be such a thing as this, God deliver me from having, or seeking, my
   portion in it." We cannot reckon upon constant health and prosperity,
   nor upon comfort in any relation; for it is all as uncertain as our
   continuance here. "Though I have sometimes foolishly promised myself
   this and the other from the world, I am now of another mind." 2. He
   takes hold of happiness and satisfaction in God: My hope is in thee.
   Note, When creature-confidences fail, it is our comfort that we have a
   God to go to, a God to trust to, and we should thereby be quickened to
   take so much the faster hold of him by faith.

   II. His submission to God, and his cheerful acquiescence in his holy
   will, v. 9. If our hope be in God for a happiness in the other world,
   we may well afford to reconcile ourselves to all the dispensations of
   his providence concerning us in this world: "I was dumb; I opened not
   my mouth in a way of complaint and murmuring." He now again recovered
   that serenity and sedateness of mind which were disturbed, v. 2.
   Whatever comforts he is deprived of, whatever crosses he is burdened
   with, he will be easy. "Because thou didst it; it did not come to pass
   by chance, but according to thy appointment." We may here see, 1. A
   good God doing all, and ordering all events concerning us. Of every
   event we may say, "This is the finger of God; it is the Lord's doing,"
   whoever were the instruments. 2. A good man, for that reason, saying
   nothing against it. He is dumb, he has nothing to object, no question
   to ask, no dispute to raise upon it. All that God does is well done.

   III. His desire towards God, and the prayers he puts up to him. Is any
   afflicted? let him pray, as David here,

   1. For the pardoning of his sin and the preventing of his shame, v. 8.
   Before he prays (v. 10), Remove thy stroke from me, he prays (v. 8),
   "Deliver me from all my offences, from the guilt I have contracted, the
   punishment I have deserved, and the power of corruption by which I have
   been enslaved." When God forgives our sins he delivers us from them, he
   delivers us from them all. He pleads, Make me not a reproach to the
   foolish. Wicked people are foolish people; and they then show their
   folly most when they think to show their wit, by scoffing at God's
   people. When David prays that God would pardon his sins, and not make
   him a reproach, it is to be taken as a prayer for peace of conscience
   ("Lord, leave me not to the power of melancholy, which the foolish will
   laugh at me for"), and as a prayer for grace, that God would never
   leave him to himself, so far as to do any thing that might make him a
   reproach to bad men. Note, This is a good reason why we should both
   watch and pray against sin, because the credit of our profession is
   nearly concerned in the preservation of our integrity.

   2. For the removal of his affliction, that he might speedily be eased
   of his present burdens (v. 10): Remove thy stroke away from me. Note,
   When we are under the correcting hand of God our eye must be to God
   himself, and not to any other, for relief. He only that inflicts the
   stroke can remove it; and we may then in faith, and with satisfaction,
   pray that our afflictions may be removed, when our sins are pardoned
   (Isa. xxxviii. 17), and when, as here, the affliction is sanctified and
   has done its work, and we are humbled under the hand of God.

   (1.) He pleads the great extremity he was reduced to by his affliction,
   which made him the proper object of God's compassion: I am consumed by
   the blow of thy hand. His sickness prevailed to such a degree that his
   spirits failed, his strength was wasted, and his body emaciated. "The
   blow, or conflict, of thy hand has brought me even to the gates of
   death." Note, The strongest, and boldest, and best of men cannot bear
   up under, much less make head against, the power of God's wrath. It was
   not his case only, but any man will find himself an unequal match for
   the Almighty, v. 11. When God, at any time, contends with us, when with
   rebukes he corrects us, [1.] We cannot impeach the equity of his
   controversy, but must acknowledge that he is righteous in it; for,
   whenever he corrects man, it is for iniquity. Our ways and our doings
   procure the trouble to ourselves, and we are beaten with a rod of our
   own making. It is the yoke of our transgressions, though it be bound
   with his hand, Lam. i. 14. [2.] We cannot oppose the effects of his
   controversy, but he will be too hard for us. As we have nothing to move
   in arrest of his judgment, so we have no way of escaping the execution.
   God's rebukes make man's beauty to consume away like a moth; we often
   see, we sometimes feel, how much the body is weakened and decayed by
   sickness in a little time; the countenance is changed; where are the
   ruddy cheek and lip, the sprightly eye, the lively look, the smiling
   face? It is the reverse of all this that presents itself to view. What
   a poor thing is beauty; and what fools are those that are proud of it,
   or in love with it, when it will certainly, and may quickly, be
   consumed thus! Some make the moth to represent man, who is as easily
   crushed as a moth with the touch of a finger, Job iv. 19. Others make
   it to represent the divine rebukes, which silently and insensibly waste
   and consume us, as the moth does the garment. All this abundantly
   proves what he had said before, that surely every man is vanity, weak
   and helpless; so he will be found when God comes to contend with him.

   (2.) He pleads the good impressions made upon him by his affliction. He
   hoped that the end was accomplished for which it was sent, and that
   therefore it would be removed in mercy; and unless an affliction has
   done its work, though it may be removed, it is not removed in mercy.
   [1.] It had set him a weeping, and he hoped God would take notice of
   that. When the Lord God called to mourning, he answered the call and
   accommodated himself to the dispensation, and therefore could, in
   faith, pray, Lord, hold not thy peace at my tears, v. 12. He that does
   not willingly afflict and grieve the children of men, much less his own
   children, will not hold his peace at their tears, but will either speak
   deliverance for them (and, if he speak, it is done) or in the mean time
   speak comfort to them and make them to hear joy and gladness. [2.] It
   had set him a praying; and afflictions are sent to stir up prayer. If
   they have that effect, and when we are afflicted we pray more, and pray
   better, than before, we may hope that God will hear our prayer and give
   ear to our cry; for the prayer which by his providence he gives
   occasion for, and which by his Spirit of grace he indites, shall not
   return void. [3.] It had helped to wean him from the world and to take
   his affections off from it. Now he began, more than ever, to look upon
   himself as a stranger and sojourner here, like all his fathers, not at
   home in this world, but travelling through it to another, to a better,
   and would never reckon himself at home till he came to heaven. He
   pleads it with God: "Lord, take cognizance of me, and of my wants and
   burdens, for I am a stranger here, and therefore meet with strange
   usage; I am slighted and oppressed as a stranger; and whence should I
   expect relief but from thee, from that other country to which I
   belong?"

   3. He prays for a reprieve yet a little longer (v. 13): "O spare me,
   ease me, raise me up from this illness that I may recover strength both
   in body and mind, that I may get into a more calm and composed frame of
   spirit, and may be better prepared for another world, before I go hence
   by death, and shall be no more in this world." Some make this to be a
   passionate wish that God would send him help quickly or it would be too
   late, like that, Job x. 20, 21. But I rather take it as a pious prayer
   that God would continue him here till by his grace he had made him fit
   to go hence, and that he might finish the work of life before his life
   was finished. Let my soul live, and it shall praise thee.
     __________________________________________________________________

P S A L M S

  PSALM XL.

   It should seem David penned this psalm upon occasion of his
   deliverance, by the power and goodness of God, from some great and
   pressing trouble, by which he was in danger of being overwhelmed;
   probably it was some trouble of mind arising from a sense of sin and of
   God's displeasure against him for it; whatever it was, the same Spirit
   that indited his praises for that deliverance was in him, at the same
   time, a Spirit of prophecy, testifying of the sufferings of Christ and
   the glory that should follow; or, ere he was aware, he was led to speak
   of his undertaking, and the discharge of his undertaking, in words that
   must be applied to Christ only; and therefore how far the praises that
   here go before that illustrious prophecy, and the prayers that follow,
   may safely and profitably be applied to him it will be worth while to
   consider. In this psalm, I. David records God's favour to him in
   delivering him out of his deep distress, with thankfulness to his
   praise, ver. 1-5. II. Thence he takes occasion to speak of the work of
   our redemption by Christ, ver. 6-10. III. That gives him encouragement
   to pray to God for mercy and grace both for himself and for his
   friends, ver. 11-17. If, in singing this psalm, we mix faith with the
   prophecy of Christ, and join in sincerity with the praises and prayers
   here offered up, we make melody with our hearts to the Lord.

The Benefit of Confidence in God.

   To the chief musician. A psalm of David.

   1 I waited patiently for the Lord; and he inclined unto me, and heard
   my cry.   2 He brought me up also out of a horrible pit, out of the
   miry clay, and set my feet upon a rock, and established my goings.   3
   And he hath put a new song in my mouth, even praise unto our God: many
   shall see it, and fear, and shall trust in the Lord.   4 Blessed is
   that man that maketh the Lord his trust, and respecteth not the proud,
   nor such as turn aside to lies.   5 Many, O Lord my God, are thy
   wonderful works which thou hast done, and thy thoughts which are to
   us-ward: they cannot be reckoned up in order unto thee: if I would
   declare and speak of them, they are more than can be numbered.

   In these verses we have,

   I. The great distress and trouble that the psalmist had been in. He had
   been plunged into a horrible pit and into miry clay (v. 2), out of
   which he could not work himself, and in which he found himself sinking
   yet further. He says nothing here either of the sickness of his body or
   the insults of his enemies, and therefore we have reason to think it
   was some inward disquiet and perplexity of spirit that was now his
   greatest grievance. Despondency of spirit under the sense of Gods
   withdrawings, and prevailing doubts and fears about the eternal state,
   are indeed a horrible pit and miry clay, and have been so to many a
   dear child of God.

   II. His humble attendance upon God and his believing expectations from
   him in those depths: I waited patiently for the Lord, v. 1. Waiting, I
   waited. He expected relief from no other than from God; the same hand
   that tears must heal, that smites must bind up (Hos. vi. 1), or it will
   never be done. From God he expected relief, and he was big with
   expectation, not doubting but it would come in due time. There is power
   enough in God to help the weakest, and grace enough in God to help the
   unworthiest, of all his people that trust in him. But he waited
   patiently, which intimates that the relief did not come quickly; yet he
   doubted not but it would come, and resolved to continue believing, and
   hoping, and praying, till it did come. Those whose expectation is from
   God may wait with assurance, but must wait with patience. Now this is
   very applicable to Christ. His agony, both in the garden and on the
   cross, was the same continued, and it was a horrible pit and miry clay.
   Then was his soul troubled and exceedingly sorrowful; but then he
   prayed, Father, glorify thy name; Father, save me; then he kept hold of
   his relation to his Father, "My God, my God," and thus waited patiently
   for him.

   III. His comfortable experience of God's goodness to him in his
   distress, which he records for the honour of God and his own and
   others' encouragement.

   1. God answered his prayers: He inclined unto me and heard my cry.
   Those that wait patiently for God, though they may wait long, do not
   wait in vain. Our Lord Jesus was heard in that he feared, Heb. v. 7.
   Nay, he was sure that the Father heard him always.

   2. He silenced his fears, and stilled the tumult of his spirits, and
   gave him a settled peace of conscience (v. 2): "He brought me up out of
   that horrible pit of despondency and despair, scattered the clouds, and
   shone brightly upon my soul, with the assurances of his favour; and not
   only so, but set my feet upon a rock and established my goings." Those
   that have been under the prevalency of a religious melancholy, and by
   the grace of God have been relieved, may apply this very feelingly to
   themselves; they are brought up out of a horrible pit. (1.) The mercy
   is completed by the setting of their feet upon a rock, where they find
   firm footing, are as much elevated with the hopes of heaven as they
   were before cast down with the fears of hell. Christ is the rock on
   which a poor soul may stand fast, and on whose meditation alone between
   us and God we can build any solid hopes or satisfaction. (2.) It is
   continued in the establishment of their goings. Where God has given a
   stedfast hope he expects there should be a steady regular conversation;
   and, if that be the blessed fruit of it, we have reason to acknowledge,
   with abundance of thankfulness, the riches and power of his grace.

   3. He filled him with joy, as well as peace, in believing: "He has put
   a new song in my mouth; he has given me cause to rejoice and a heart to
   rejoice." He was brought, as it were, into a new world, and that filled
   his mouth with a new song, even praise to our God; for to his praise
   and glory must all our songs be sung. Fresh mercies, especially such as
   we never before received, call for new songs. This is applicable to our
   Lord Jesus in his reception to paradise, his resurrection from the
   grave, and his exaltation to the joy and glory set before him; he was
   brought out of the horrible pit, set upon a rock, and had a new song
   put into his mouth.

   IV. The good improvement that should be made of this instance of God's
   goodness to David.

   1. David's experience would be an encouragement to many to hope in God,
   and, for that end, he leaves it here upon record: Many shall see, and
   fear, and trust in the Lord. They shall fear the Lord and his justice,
   which brought David, and the Son of David, into that horrible pit, and
   shall say, If this be done to the green tree, what shall be done to the
   dry? They shall fear the Lord and his goodness, in filling the mouth of
   David, and the Son of David, with new songs of joy and praise. There is
   a holy reverent fear of God, which is not only consistent with, but the
   foundation of, our hope in him. They shall not fear him and shun him,
   but fear him and trust in him in their greatest straits, not doubting
   but to find him as able and ready to help as David did in his distress.
   God's dealings with our Lord Jesus are our great encouragement to trust
   in God; when it pleased the Lord to bruise him, and put him to grief
   for our sins, he demanded our debt from him; and when he raised him
   from the dead, and set him at his own right hand, he made it to appear
   that he had accepted the payment he made and was satisfied with it; and
   what greater encouragement can we have to fear and worship God and
   totrust in him?. See Rom. iv. 25; v. 1, 2. The psalmist invites others
   to make God their hope, as he did, by pronouncing those happy that do
   so (v. 4): "Blessed is the man that makes the Lord his trust, and him
   only (that has great and good thoughts of him, and is entirely devoted
   to him), and respects not the proud, does not do as those do that trust
   in themselves, nor depends upon those who proudly encourage others to
   trust in them; for both the one and the other turn aside to lies, as
   indeed all those do that turn aside from God." This is applicable,
   particularly, to our faith in Christ. Blessed are those that trust in
   him, and in his righteousness alone, and respect not the proud
   Pharisees, that set up their own righteousness in competition with
   that, that will not be governed by their dictates, nor turn aside to
   lies, with the unbelieving Jews, who submit not to the righteousness of
   God, Rom. x. 3. Blessed are those that escape this temptation.

   2. The joyful sense he had of this mercy led him to observe, with
   thankfulness, the many other favours he had received from God, v. 5.
   When God puts new songs into our mouth we must not forget our former
   songs, but repeat them: "Many, O Lord my God! are thy wonderful works
   which thou hast done, both for me and others; this is but one of many."
   Many are the benefits with which we are daily loaded both by the
   providence and by the grace of God. (1.) They are his works, not only
   the gifts of his bounty, but the operations of his power. He works for
   us, he works in us, and thus he favours us with matter, not only for
   thanks, but for praise. (2.) They are his wonderful works, the
   contrivance of them admirable, his condescension to us in bestowing
   them upon us admirable; eternity itself will be short enough to be
   spent in the admiration of them. (3.) All his wonderful works are the
   product of his thoughts to us-ward. He does all according to the
   counsel of his own will (Eph. i. 11), the purposes of his grace which
   he purposed in himself, Eph. iii. 11. They are the projects of infinite
   wisdom, the designs of everlasting love (1 Cor. ii. 7, Jer. xxxi. 3),
   thoughts of good and not of evil, Jer. xxix. 11. His gifts and callings
   will therefore be without repentance, because they are not sudden
   resolves, but the result of his thoughts, his many thoughts, to
   us-ward. (4.) They are innumerable; they cannot be methodized or
   reckoned up in order. There is an order in all God's works, but there
   are so many that present themselves to our view at once that we know
   not where to begin nor which to name next; the order of them, and their
   natural references and dependencies, and how the links of the golden
   chain are joined, are a mystery to us, and what we shall not be able to
   account for till the veil be rent and the mystery of God finished. Nor
   can they be counted, not the very heads of them. When we have said the
   most we can of the wonders of divine love to us we must conclude with
   an et cætera--and such like, and adore the depth, despairing to find
   the bottom.

Insufficiency of the Legal Sacrifices; The Efficacy of Christ's Sacrifice.

   6 Sacrifice and offering thou didst not desire; mine ears hast thou
   opened: burnt offering and sin offering hast thou not required.   7
   Then said I, Lo, I come: in the volume of the book it is written of me,
     8 I delight to do thy will, O my God: yea, thy law is within my
   heart.   9 I have preached righteousness in the great congregation: lo,
   I have not refrained my lips, O Lord, thou knowest.   10 I have not hid
   thy righteousness within my heart; I have declared thy faithfulness and
   thy salvation: I have not concealed thy lovingkindness and thy truth
   from the great congregation.

   The psalmist, being struck with amazement at the wonderful works that
   God had done for his people, is strangely carried out here to foretel
   that work of wonder which excels all the rest and is the foundation and
   fountain of all, that of our redemption by our Lord Jesus Christ. God's
   thoughts, which were to us-ward concerning that work, were the most
   curious, the most copious, the most gracious, and therefore to be most
   admired. This paragraph is quoted by the apostle (Heb. x. 5, &c.) and
   applied to Christ and his undertaking for us. As in the institutions,
   so in the devotions, of the Old Testament saints were aware of; and,
   when the apostle would show us the Redeemer's voluntary undertaking of
   his work, he does not fetch his account out of the book of God's secret
   counsels, which belong not to us, but from the things revealed.
   Observe,

   I. The utter insufficiency of the legal sacrifices to atone for sin in
   order to our peace with God and our happiness in him: Sacrifice and
   offering thou didst not desire; thou wouldst not have the Redeemer to
   offer them. Something he must have to offer, but not these (Heb. viii.
   3); therefore he must not be of the house of Aaron, Heb. vii. 14. Or,
   In the days of the Messiah burnt-offering and sin-offering will be no
   longer required, but all those ceremonial institutions will be
   abolished. But that is not all: even while the law concerning them was
   in full force it might be said, God did not desire them, nor accept
   them, for their own sake. They could not take away the guilt of sin by
   satisfying God's justice. The life of a sheep, which is so much
   inferior in value to that of a man (Matt. xii. 12), could not pretend
   to be an equivalent, much less an expedient to preserve the honour of
   God's government and laws and repair the injury done to that honour by
   the sin of man. They could not take away the terror of sin by pacifying
   the conscience, nor the power of sin by sanctifying the nature; it was
   impossible, Heb. ix. 9; x. 1-4. What there was in them that was
   valuable resulted from their reference to Jesus Christ, of whom they
   were types--shadows indeed, but shadows of good things to come, and
   trials of the faith and obedience of God's people, of their obedience
   to the law, and their faith in the gospel. But the Substance must come,
   which is Christ, who must bring that glory to God, and that grace to
   man which it was impossible those sacrifices should ever do.

   II. The designation of our Lord Jesus to the work and office of
   Mediator: My ears hast thou opened. God the Father disposed him to the
   undertaking (Isa. l. 5, 6) and then obliged him to go through with it.
   My ear hast thou digged. It is supposed to allude to the law and custom
   of binding servants to serve for ever by boring their ear to the
   doorpost; see Exod. xxi. 6. Our Lord Jesus was so in love with his
   undertaking that he would not go out free from it, and therefore
   engaged to persevere for ever in it; and for this reason he is able to
   save us to the uttermost, because he has engaged to serve his Father to
   the uttermost, who upholds him in it, Isa. xlii. 1.

   III. His own voluntary consent to this undertaking: "Then said I, Lo, I
   come; then, when sacrifice and offering would not do, rather than the
   work should be undone; I said, Lo, I come, to enter the lists with the
   powers of darkness, and to advance the interests of God's glory and
   kingdom." This intimates three things:--1. That he freely offered
   himself to this service, to which he was under no obligation at all
   prior to his own voluntary engagement. It was no sooner proposed to him
   than, with the greatest cheerfulness, he consented to it, and was
   wonderfully well pleased with the undertaking. Had he not been
   perfectly voluntary in it, he could not have been a surety, he could
   not have been a sacrifice; for it is by this will (this animus
   offerentis--mind of the offerer) that we are sanctified, Heb. x. 10. 2.
   That he firmly obliged himself to it: "I come; I promise to come in the
   fulness of time." And therefore the apostle says, "It was when he came
   into the world that he had an actual regard to this promise, by which
   he had engaged his heart to approach unto God." He thus entered into
   bonds, not only to show the greatness of his love, but because he was
   to have the honour of his undertaking before he had fully performed it.
   Though the price was not paid, it was secured to be paid, so that he
   was the Lamb slain from the foundation of the world. 3. That he frankly
   owned himself engaged: He said, Lo, I come, said it all along to the
   Old Testament saints, who therefore knew him by the title of ho
   erchomenos--He that should come. This word was the foundation on which
   they built their faith and hope, and which they looked and longed for
   the accomplishment of.

   IV. The reason why he came, in pursuance of his undertaking--because in
   the volume of the book it was written of him, 1. In the close rolls of
   the divine decree and counsel; there it was written that his ear was
   opened, and he said, Lo, I come; there the covenant of redemption was
   recorded, the counsel of redemption was recorded, the counsel of peace
   between the Father and the Son; and to that he had an eye in all he
   did, the commandment he received of his Father. 2. In the letters
   patent of the Old Testament. Moses and all the prophets testified of
   him; in all the volumes of that book something or other was written of
   him, which he had an eye to, that all might be accomplished, John xix.
   28.

   V. The pleasure he took in his undertaking. Having freely offered
   himself to it, he did not fail, nor was discouraged, but proceeded with
   all possible satisfaction to himself (v. 8, 9): I delight to do thy
   will, O my God! It was to Christ his meat and drink to go on with the
   work appointed to him (John iv. 34); and the reason here given is, Thy
   law is within my heart; it is written there, it rules there. It is
   meant of the law concerning the work and office of the Mediator, what
   he was to do and suffer; this law was dear to him and had an influence
   upon him in his whole undertaking. Note, When the law of God is written
   in our hearts our duty will be our delight.

   VI. The publication of the gospel to the children of men, even in the
   great congregation, v. 9, 10. The same that as a priest wrought out
   redemption for us, as a prophet, by his own preaching first, then by
   his apostles, and still by his word and Spirit, makes it known to us.
   The great salvation began to be spoken by the Lord, Heb. ii. 3. It is
   the gospel of Christ that is preached to all nations. Observe, 1. What
   it is that is preached: It is righteousness (v. 9), God's righteousness
   (v. 10), the everlasting righteousness which Christ has brought in
   (Dan. ix. 24); compare Rom. i. 16, 17. It is God's faithfulness to his
   promise, and the salvation which had long been looked for. It is God's
   lovingkindness and his truth, his mercy according to his word. Note, In
   the work of our redemption we ought to take notice how brightly all the
   divine attributions shine, and give to God the praise of each of them.
   2. To whom it is preached--to the great congregation, v. 9 and again v.
   10. When Christ was here on earth he preached to multitudes, thousands
   at a time. The gospel was preached both to Jews and Gentiles, to great
   congregations of both. Solemn religious assemblies are a divine
   institution, and in them the glory of God, in the face of Christ, ought
   to be both praised to the glory of God and preached for the edification
   of men. 3. How it is preached--freely and openly: I have not refrained
   my lips; I have not hid it; I have not concealed it. This intimates
   that whoever undertook to preach the gospel of Christ would be in great
   temptation to hide it and conceal it, because it must be preached with
   great contention and in the face of great opposition; but Christ
   himself, and those whom he called to that work, set their faces as a
   flint (Isa. l. 7) and were wonderfully carried on in it. It is well for
   us that they were so, for by this means our eyes come to see this
   joyful light and our ears to hear this joyful sound, which otherwise we
   might for ever have perished in ignorance of.

Encouragement in Prayer.

   11 Withhold not thou thy tender mercies from me, O Lord: let thy
   lovingkindness and thy truth continually preserve me.   12 For
   innumerable evils have compassed me about: mine iniquities have taken
   hold upon me, so that I am not able to look up; they are more than the
   hairs of mine head: therefore my heart faileth me.   13 Be pleased, O
   Lord, to deliver me: O Lord, make haste to help me.   14 Let them be
   ashamed and confounded together that seek after my soul to destroy it;
   let them be driven backward and put to shame that wish me evil.   15
   Let them be desolate for a reward of their shame that say unto me, Aha,
   aha.   16 Let all those that seek thee rejoice and be glad in thee: let
   such as love thy salvation say continually, The Lord be magnified.   17
   But I am poor and needy; yet the Lord thinketh upon me: thou art my
   help and my deliverer; make no tarrying, O my God.

   The psalmist, having meditated upon the work of redemption, and spoken
   of it in the person of the Messiah, now comes to make improvement of
   the doctrine of his mediation between us and God, and therefore speaks
   in his own person. Christ having done his Father's will, and finished
   his work, and given orders for the preaching of the gospel to every
   creature, we are encouraged to come boldly to the throne of grace, for
   mercy and grace.

   I. This may encourage us to pray for the mercy of God, and to put
   ourselves under the protection of that mercy, v. 11. "Lord, thou hast
   not spared thy Son, nor withheld him; withhold not thou thy tender
   mercies then, which thou hast laid up for us in him; for wilt thou not
   with him also freely give us all things? Rom. viii. 32. Let thy
   lovingkindness and thy truth continually preserve me." The best saints
   are in continual danger, and see themselves undone if they be not
   continually preserved by the grace of God; and the everlasting
   lovingkindness and truth of God are what we have to depend upon for our
   preservation to the heavenly kingdom, Ps. lxi. 7.

   II. This may encourage us in reference to the guilt of sin, that Jesus
   Christ has done that towards our discharge from it which sacrifice and
   offering could not do. See here, 1. The frightful sight he had of sin,
   v. 12. This was it that made the discovery he was now favoured with of
   a Redeemer very welcome to him. He saw his iniquities to be evils, the
   worst of evils; he saw that they compassed him about; in all the
   reviews of his life, and his reflections upon each step of it, still he
   discovered something amiss. The threatening consequences of his sin
   surrounded him. Look which way he would, he saw some mischief or other
   waiting for him, which he was conscious to himself his sins had
   deserved. He saw them taking hold of him, arresting him, as the bailiff
   does the poor debtor; he saw them to be innumerable and more than the
   hairs of his head. Convinced awakened consciences are apprehensive of
   danger from the numberless number of the sins of infirmity which seem
   small as hairs, but, being numerous, are very dangerous. Who can
   understand his errors? God numbers our hairs (Matt. x. 30), which yet
   we cannot number; so he keeps an account of our sins, which we keep no
   account of. The sight of sin so oppressed him that he could not hold up
   his head--I am not able to look up; much less could he keep up his
   heart--therefore my heart fails me. Note, The sight of our sins in
   their own colours would drive us to distraction, if we had not at the
   same time some sight of a Saviour. 2. The careful recourse he had to
   God under the sense of sin (v. 13); seeing himself brought by his sins
   to the very brink of ruin, eternal ruin, with what a holy passion does
   he cry out, "Be pleased, O Lord! to deliver me (v. 13); O save me from
   the wrath to come, and the present terrors I am in through the
   apprehensions of that wrath! I am undone, I die, I perish, without
   speedy relief. In a case of this nature, where the bliss of an immortal
   soul is concerned, delays are dangerous; therefore, O Lord! make haste
   to help me."

   III. This may encourage us to hope for victory over our spiritual
   enemies that seek after our souls to destroy them (v. 14), the roaring
   lion that goes about continually seeking to devour. If Christ has
   triumphed over them, we through him, shall be more than conquerors. In
   the belief of this we may pray, with humble boldness, Let them be
   ashamed and confounded together, and driven backward, v. 14. Let them
   be desolate, v. 15. Both the conversion of a sinner and the
   glorification of a saint are great disappointments to Satan, who does
   his utmost, with all his power and subtlety, to hinder both. Now, our
   Lord Jesus having undertaken to bring about the salvation of all his
   chosen, we may in faith pray that, in both these ways, that great
   adversary may be confounded. When a child of God is brought into that
   horrible pit, and the miry clay, Satan cries Aha! aha! thinking he has
   gained his point; but he shall rage when he sees the brand plucked out
   of the fire, and shall be desolate, for a reward of his shame. The Lord
   rebuke thee, O Satan! The accuser of the brethren is cast out.

   IV. This may encourage all that seek God, and love his salvation, to
   rejoice in him and to praise him, v. 16. See here, 1. The character of
   good people. Conformably to the laws of natural religion, they seek
   God, desire his favour, and in all their exigencies apply to him, as a
   people should seek unto their God; and conformably to the laws of
   revealed religion they love his salvation, that great salvation of
   which the prophets enquired and searched diligently, which the Redeemer
   undertook to work out when he said, Lo, I come. All that shall be saved
   love the salvation not only as a salvation from hell, but a salvation
   from sin. 2. The happiness secured to good people by this prophetic
   prayer. Those that seek God shall rejoice and be glad in him, and with
   good reason, for he will not only be found of them but will be their
   bountiful rewarder. Those that love his salvation shall be filled with
   the joy of his salvation, and shall say continually, The Lord be
   magnified; and thus they shall have a heaven upon earth. Blessed are
   those that are thus still praising God.

   V. This may encourage the saints, in distress and affliction, to trust
   in God and comfort themselves in him, v. 17. David himself was one of
   these: I am poor and needy (a king, perhaps now on the throne, and yet,
   being troubled in spirit, he calls himself poor and needy, in want and
   distress, lost and undone without a Saviour), yet the Lord thinketh
   upon me in and through the Mediator, by whom we are made accepted. Men
   forget the poor and needy, and seldom think of them; but God's
   thoughts, towards them (which he had spoken of v. 5) are their support
   and comfort. They may assure themselves that God is their help under
   their troubles, and will be, in due time, their deliverer out of their
   troubles, and will make no long tarrying; for the vision is for an
   appointed time, and therefore, though it tarry, we may wait for it, for
   it shall come; it will come, it will not tarry.
     __________________________________________________________________

P S A L M S

  PSALM XLI.

   God's kindness and truth have often been the support and comfort of the
   saints when they have had most experience of man's unkindness and
   treachery. David here found them so, upon a sick-bed; he found his
   enemies very barbarous, but his God very gracious. I. He here comforts
   himself in his communion with God under his sickness, by faith
   receiving and laying hold of God's promises to him (ver. 1-3) and
   lifting up his heart in prayer to God, ver. 4. II. He here represents
   the malice of his enemies against him, their malicious censures of him,
   their spiteful reflections upon him, and their insolent conduct towards
   him, ver. 5-9. III. He leaves his case with God, not doubting but that
   he would own and favour him (ver. 10-12), and so the psalm concludes
   with a doxology, ver. 13. Is any afflicted with sickness? let him sing
   the beginning of this psalm. Is any persecuted by enemies? let him sing
   the latter end of it; and we may any of us, in singing it, meditate
   upon both the calamities and comforts of good people in this world.

Promises to Those Who Consider the Poor.

   To the chief musician. A psalm of David.

   1 Blessed is he that considereth the poor: the Lord will deliver him in
   time of trouble.   2 The Lord will preserve him, and keep him alive;
   and he shall be blessed upon the earth: and thou wilt not deliver him
   unto the will of his enemies.   3 The Lord will strengthen him upon the
   bed of languishing: thou wilt make all his bed in his sickness.   4 I
   said, Lord, be merciful unto me: heal my soul; for I have sinned
   against thee.

   In these verses we have,

   I. God's promises of succour and comfort to those that consider the
   poor; and,

   1. We may suppose that David makes mention of these with application
   either, (1.) To his friends, who were kind to him, and very considerate
   of his case, now that he was in affliction: Blessed is he that
   considers poor David. Here and there he met with one that sympathized
   with him, and was concerned for him, and kept up his good opinion of
   him and respect for him, notwithstanding his afflictions, while his
   enemies were so insolent and abusive to him; on these he pronounced
   this blessing, not doubting but that God would recompense to them all
   the kindness they had done him, particularly when they also came to be
   in affliction. The provocations which his enemies gave him did but
   endear his friends so much the more to him. Or, (2.) To himself. He had
   the testimony of his conscience for him that he had considered the
   poor, that when he was in honour and power at court he had taken
   cognizance of the wants and miseries of the poor and had provided for
   their relief, and therefore was sure God would, according to his
   promise, strengthen and comfort him in his sickness.

   2. We must regard them more generally with application to ourselves.
   Here is a comment upon that promise, Blessed are the merciful, for they
   shall obtain mercy. Observe, (1.) What the mercy is which is required
   of us. It is to consider the poor or afflicted, whether in mind, body,
   or estate. These we are to consider with prudence and tenderness; we
   must take notice of their affliction and enquire into their state, must
   sympathize with them and judge charitably concerning them. We must
   wisely consider the poor; that is, we must ourselves be instructed by
   the poverty and affliction of others; it must be Maschil to us, that is
   the word here used. (2.) What the mercy is that is promised to us if we
   thus show mercy. He that considers the poor (if he cannot relieve them,
   yet he considers them, and has a compassionate concern for them, and in
   relieving them acts considerately and with discretion) shall be
   considered by his God: he shall not only be recompensed in the
   resurrection of the just, but he shall be blessed upon the earth; this
   branch of godliness, as much as any, has the promise of the life that
   now is, and is usually recompensed with temporal blessings. Liberality
   to the poor is the surest and safest way of thriving; such as practise
   it may be sure of seasonable and effectual relief from God, [1.] In all
   troubles: He will deliver them in the day of evil, so that when the
   times are at the worst it shall go well with them, and they shall not
   fall into the calamities in which others are involved; if any be hidden
   in the day of the Lord's anger, they shall. Those who thus distinguish
   themselves from those that have hard hearts God will distinguish from
   those that have hard usage. Are they in danger? he will preserve and
   keep them alive; and those who have a thousand times forfeited their
   lives, as the best have, must acknowledge it as a great favour if they
   have their lives given them for a prey. He does not say, "They shall be
   preferred," but, "They shall be preserved and kept alive, when the
   arrows of death fly thickly round about them." Do their enemies
   threaten them? God will not deliver them into the will of their
   enemies; and the most potent enemy we have can have no power against us
   but what is given him from above. The good-will of a God that loves us
   is sufficient to secure us from the ill-will of all that hate us, men
   and devils; and that good-will we may promise ourselves an interest in
   if we have considered the poor and helped to relieve and rescue them.
   [2.] Particularly in sickness (v. 3): The Lord will strengthen him,
   both in body and mind, upon the bed of languishing, on which he had
   long lain sick, and he will make all his bed--a very condescending
   expression, alluding to the care of those that nurse and tend sick
   people, especially of mothers for their children when they are sick,
   which is to make their beds easy for them; and that bed must needs be
   well made which God himself has the making of. He will make all his bed
   from head to foot, so that no part shall be uneasy; he will turn his
   bed (so the word is), to shake it up and make it very easy; or he will
   turn it into a bed of health. Note, God has promised his people that he
   will strengthen them, and make them easy, under their bodily pains and
   sicknesses. He has not promised that they shall never be sick, nor that
   they shall not lie long languishing, nor that their sickness shall not
   be unto death; but he has promised to enable them to bear their
   affliction with patience, and cheerfully to wait the issue. The soul
   shall by his grace be made to dwell at ease when the body lies in pain.

   II. David's prayer, directed and encouraged by these promises (v. 4): I
   said, Heal my soul. It is good for us to keep some account of our
   prayers, that we may not unsay, in our practices, any thing that we
   said in our prayers. Here is, 1. His humble petition: Lord be merciful
   to me. He appeals to mercy, as one that knew he could not stand the
   test of strict justice. The best saints, even those that have been
   merciful to the poor, have not made God their debtor, but must throw
   themselves on his mercy. When we are under the rod we must thus
   recommend ourselves to the tender mercy of our God: Lord, heal my soul.
   Sin is the sickness of the soul; pardoning mercy heals it; renewing
   grace heals it; and this spiritual healing we should be more earnest
   for than for bodily health. 2. His penitent confession: "I have sinned
   against thee, and therefore my soul needs healing. I am a sinner, a
   miserable sinner; therefore, God be merciful to me," Luke xviii. 13. It
   does not appear that this has reference to any particular gross act of
   sin, but, in general, to his many sins of infirmity, which his sickness
   set in order before him, and the dread of the consequences of which
   made him pray, Heal my soul.

David Complains of His Enemies; David's Comfort in God.

   5 Mine enemies speak evil of me, When shall he die, and his name
   perish?   6 And if he come to see me, he speaketh vanity: his heart
   gathereth iniquity to itself; when he goeth abroad, he telleth it.   7
   All that hate me whisper together against me: against me do they devise
   my hurt.   8 An evil disease, say they, cleaveth fast unto him: and now
   that he lieth he shall rise up no more.   9 Yea, mine own familiar
   friend, in whom I trusted, which did eat of my bread, hath lifted up
   his heel against me.   10 But thou, O Lord, be merciful unto me, and
   raise me up, that I may requite them.   11 By this I know that thou
   favourest me, because mine enemy doth not triumph over me.   12 And as
   for me, thou upholdest me in mine integrity, and settest me before thy
   face for ever.   13 Blessed be the Lord God of Israel from everlasting,
   and to everlasting. Amen, and Amen.

   David often complains of the insolent conduct of his enemies towards
   him when he was sick, which, as it was very barbarous in them, so it
   could not but be very grievous to him. They had not indeed arrived at
   that modern pitch of wickedness of poisoning his meat and drink, or
   giving him something to make him sick; but, when he was sick, they
   insulted over him (v. 5): My enemies speak evil of me, designing
   thereby to grieve his spirit, to ruin his reputation, and so to sink
   his interest. Let us enquire,

   I. What was the conduct of his enemies towards him. 1. They longed for
   his death: When shall he die, and his name perish with him? He had but
   an uncomfortable life, and yet they grudged him that. But it was a
   useful life; he was, upon all accounts, the greatest ornament and
   blessing of his country; and yet, it seems, there were some who were
   sick of him, as the Jews were of Paul, crying out, Away with such a
   fellow from the earth. We ought not to desire the death of any; but to
   desire the death of useful men, for their usefulness, has much in it of
   the venom of the old serpent. They envied him his name, and the honour
   he had won, and doubted not but, if he were dead, that would be laid in
   the dust with him; yet see how they were mistaken: when he had served
   his generation he did die (Acts xiii. 36), but did his name perish? No;
   it lives and flourishes to this day in the sacred writings, and will to
   the end of time; for the memory of the just is, and shall be, blessed.
   2. They picked up every thing they could to reproach him with (v. 6):
   "If he come to see me" (as it has always been reckoned a piece of
   neighbourly kindness to visit the sick) "he speaks vanity; that is, he
   pretends friendship, and that his errand is to mourn with me and to
   comfort me; he tells me he is very sorry to see me so much indisposed,
   and wishes me my health; but it is all flattery and falsehood." We
   complain, and justly, of the want of sincerity in our days, and that
   there is scarcely any true friendship to be found among men; but it
   seems, by this, that the former days were no better than these. David's
   friends were all compliment, and had nothing of that affection for him
   in their hearts which they made profession of. Nor was that the worst
   of it; it was upon a mischievous design that they came to see him, that
   they might make invidious remarks upon every thing he said or did, and
   might represent it as they pleased to others, with their own comments
   upon it, so as to render him odious or ridiculous: His heart gathereth
   iniquity to itself, puts ill constructions upon every thing; and then,
   when he goes among his companions, he tells it to them, that they may
   tell it to others. Report, say they, and we will report it, Jer. xx.
   10. If he complained much of his illness, they would reproach him for
   his pusillanimity; if he scarcely complained at all, they would
   reproach him for his stupidity. If he prayed, or gave them good
   counsel, they would banter it, and call it canting; if he kept silence
   from good, when the wicked were before him, they would say that he had
   forgotten his religion now that he was sick. There is no fence against
   those whose malice thus gathers iniquity. 3. They promised themselves
   that he would never recover from this sickness, nor ever wipe off the
   odium with which they had loaded him. They whispered together against
   him (v. 7), speaking that secretly in one another's ears which they
   could not for shame speak out, and which, if they did, they knew would
   be confuted. Whisperers and backbiters are put together among the worst
   of sinners, Rom. i. 29, 30. They whispered, that their plot against him
   might not be discovered and so defeated; there is seldom whispering (we
   say) but there is lying, or some mischief on foot. Those whisperers
   devised evil to David. Concluding he would die quickly, they contrived
   how to break all the measures he had concerted for the public good, to
   prevent the prosecution of them, and to undo all that he had hitherto
   been doing. This he calls devising hurt against him; and they doubted
   not but to gain their point: An evil disease (a thing of Belial), say
   they, cleaves fast to him. The reproach with which they had loaded his
   name, they hoped, would cleave so fast to it that it would perish with
   him, and then they should gain their point. They went by a modern
   maxim, Fortiter calumniari, aliquid adhærebit--Fling an abundance of
   calumny, and some will be sure to stick. "The disease he is now under
   will certainly make an end of him; for it is the punishment of some
   great enormous crime, which he will not be brought to repent of, and
   proves him, however he has appeared, a son of Belial." Or, "It is
   inflicted by Satan, who is called Belial," the wicked one, 2 Cor. vi.
   15. "It is" (according to a loose way of speaking some have) "a
   devilish disease, and therefore it will cleave fast to him; and now
   that he lieth, now that his distemper prevails so far as to oblige him
   to keep his bed, he shall rise up no more; we shall get rid of him, and
   divide the spoil of his preferments." We are not to think it strange
   if, when good men are sick, there be those that fear it, which makes
   the world not worthy of them, Rev. xi. 10. 4. There was one
   particularly, in whom he had reposed a great deal of confidence, that
   took part with his enemies and was as abusive to him as any of them (v.
   9): My own familiar friend; probably he means Ahithophel, who had been
   his bosom-friend and prime-minister of state, in whom he trusted as one
   inviolably firm to him, whose advice he relied much upon in dealing
   with his enemies, and who did eat of his bread, that is, with whom he
   had been very intimate and whom he had taken to sit at the table with
   him: nay, whom he had maintained and given a livelihood to, and so
   obliged, both in gratitude and interest, to adhere to him. Those that
   had their maintenance from the king's palace did not think it meet for
   them to see the king's dishonour (Ezra iv. 14), much less to do him
   dishonour. Yet this base and treacherous confidant of David's forgot
   all the eaten bread, and lifted up his heel against him that had lifted
   up his head; not only deserted him, but insulted him, kicked at him,
   endeavoured to supplant him. Those are wicked indeed whom no courtesy
   done them, nor confidence reposed in them, will oblige; and let us not
   think it strange if we receive abuses from such: David did, and the Son
   of David; for of Judas the traitor David here, in the Spirit, spoke;
   our Saviour himself so expounds this, and therefore gave Judas the sop,
   that the scripture might be fulfilled, He that eats bread with me has
   lifted up his heel against me, John xiii. 18, 26. Nay, have not we
   ourselves behaved thus perfidiously and disingenuously towards God? We
   eat of his bread daily, and yet lift up the heel against him, as
   Jeshurun, that waxed fat and kicked, Deut. xxxii. 15.

   II. How did David bear this insolent ill-natured conduct of his enemies
   towards him?

   1. He prayed to God that they might be disappointed. He said nothing to
   them, but turned himself to God: O Lord! be thou merciful to me, for
   they are unmerciful, v. 10. He had prayed in reference to the insults
   of his enemies, Lord, be merciful to me, for this is a prayer which
   will suit every case. God's mercy has in it a redress for every
   grievance, "They endeavour to run me down, but, Lord, do thou raise me
   up from this bed of languishing, from which they think I shall never
   arise. Raise me up that I may requite them, that I may render them good
   for evil" (so some), for that was David's practice, Ps. vii. 4; xxxv.
   13. A good man will even wish for an opportunity of making it to appear
   that he bears no malice to those that have been injurious to him, but,
   on the contrary, that he is ready to do them any good office. Or,
   "That, as a king, I may put them under the marks of my just
   displeasure, banish them the court, and forbid them my table for the
   future," which would be a necessary piece of justice, for warning to
   others. Perhaps in this prayer is couched a prophecy of the exaltation
   of Christ, whom God raised up, that he might be a just avenger of all
   the wrongs done to him and to his people, particularly by the Jews,
   whose utter destruction followed not long after.

   2. He assured himself that they would be disappointed (v. 11): "By this
   I know that thou favourest me and my interest, because my enemy doth
   not triumph over me." They hoped for his death, but he found himself,
   through mercy, recovering, and this would add to the comfort of his
   recovery, (1.) That it would be a disappointment to his adversaries;
   they would be crest-fallen and wretchedly ashamed, and there would be
   no occasion to upbraid them with their disappointment; they would fret
   at it themselves. Note. Though we may not take a pleasure in the fall
   of our enemies, we may take a pleasure in the frustrating of their
   designs against us. (2.) That is would be a token of God's favour to
   him, and a certain evidence that he did favour him, and would continue
   to do so. Note, When we can discern the favour of God to us in any
   mercy, personal or public, that doubles it and sweetens it.

   3. He depended upon God, who had thus delivered him from many an evil
   work, to preserve him to his heavenly kingdom, as blessed Paul, 2 Tim.
   iv. 18. "As for me, forasmuch as thou favourest me, as a fruit of that
   favour, and to qualify me for the continuance of it, thou upholdest me
   in my integrity, and, in order to that, settest me before thy face,
   hast thy eye always upon me for good;" or, "Because thou dost, by thy
   grace, uphold me in my integrity, I know that thou wilt, in thy glory,
   set me for ever before thy face." Note, (1.) When at any time we suffer
   in our reputation our chief concern should be about our integrity, and
   then we may cheerfully leave it to God to secure our reputation. David
   knows that, if he can but persevere in his integrity, he needs not fear
   his enemies' triumphs over him. (2.) The best man in the world holds
   his integrity no longer then God upholds him in it; for by his grace we
   are what we are; if we be left to ourselves, we shall not only fall,
   but fall away. (3.) It is a great comfort to us that, however weak we
   are, God is able to uphold us in our integrity, and will do it if we
   commit the keeping of it to him. (4.) If the grace of God did not take
   a constant care of us, we should not be upheld in our integrity; his
   eye is always upon us, else we should soon start aside from him. (5.)
   Those whom God now upholds in their integrity he will set before his
   face for ever, and make happy in the vision and fruition of himself. He
   that endures to the end shall be saved.

   4. The psalm concludes with a solemn doxology, or adoration of God as
   the Lord God of Israel, v. 13. It is not certain whether this verse
   pertains to this particular psalm (if so, it teaches us this, That a
   believing hope of our preservation through grace to glory is enough to
   fill our hearts with joy and our mouths with everlasting praise, even
   in our greatest straits) or whether it was added as the conclusion of
   the first book of Psalms, which is reckoned to end here (the like being
   subjoined to lxxii., lxxxix, cvi.), and then it teaches us to make God
   the Omega who is the Alpha, to make him the end who is the beginning of
   every good work. We are taught, (1.) To give glory to God as the Lord
   God of Israel, a God in covenant with his people, who has done great
   and kind things for them and has more and better in reserve. (2.) To
   give him glory as an eternal God, that has both his being and his
   blessedness from everlasting and to everlasting. (3.) To do this with
   great affection and fervour of spirit, intimated in the double seal set
   to it--Amen, and Amen. Be it so now, be it so to all eternity. We say
   Amen to it, and let all others say Amen too.
     __________________________________________________________________

P S A L M S

  PSALM XLII.

   If the book of Psalms be, as some have styled it, a mirror or
   looking-glass of pious and devout affections, this psalm in particular
   deserves, as much as any one psalm, to be so entitled, and is as proper
   as any to kindle and excite such in us: gracious desires are here
   strong and fervent; gracious hopes and fears, joys and sorrows, are
   here struggling, but the pleasing passion comes off a conqueror. Or we
   may take it for a conflict between sense and faith, sense objecting and
   faith answering. I. Faith begins with holy desires towards God and
   communion with him, ver. 1, 2. II. Sense complains of the darkness and
   cloudiness of the present condition, aggravated by the remembrance of
   the former enjoyments, ver. 3, 4. III. Faith silences the complaint
   with the assurance of a good issue at last, ver. 5. IV. Sense renews
   its complaints of the present dark and melancholy state, ver. 6, 7. V.
   Faith holds up the heart, notwithstanding, with hope that the day will
   dawn, ver. 8. VI. Sense repeats its lamentations (ver. 9, 10) and sighs
   out the same remonstrance it had before made of its grievances. VII.
   Faith gets the last word (ver. 11), for the silencing of the complaints
   of sense, and, though it be almost the same with that (ver. 5) yet now
   it prevails and carries the day. The title does not tell us who was the
   penman of this psalm, but most probably it was David, and we may
   conjecture that it was penned by him at a time when, either by Saul's
   persecution or Absalom's rebellion, he was driven from the sanctuary
   and cut off from the privilege of waiting upon God in public
   ordinances. The strain of it is much the same with 63, and therefore we
   may presume it was penned by the same hand and upon the same or a
   similar occasion. In singing it, if we be either in outward affliction
   or in inward distress, we may accommodate to ourselves the melancholy
   expressions we find here; if not, we must, in singing them, sympathize
   with those whose case they speak too plainly, and thank God it is not
   our own case; but those passages in it which express and excite holy
   desires towards God, and dependence on him, we must earnestly endeavour
   to bring our minds up to.

Desiring Communion with God; Mourning for the Loss of Public Ordinances.

   To the chief musician, Maschil, for the sons of Korah.

   1 As the hart panteth after the water brooks, so panteth my soul after
   thee, O God.   2 My soul thirsteth for God, for the living God: when
   shall I come and appear before God?   3 My tears have been my meat day
   and night, while they continually say unto me, Where is thy God?   4
   When I remember these things, I pour out my soul in me: for I had gone
   with the multitude, I went with them to the house of God, with the
   voice of joy and praise, with a multitude that kept holyday.   5 Why
   art thou cast down, O my soul? and why art thou disquieted in me? hope
   thou in God: for I shall yet praise him for the help of his
   countenance.

   Holy love to God as the chief good and our felicity is the power of
   godliness, the very life and soul of religion, without which all
   external professions and performances are but a shell and carcase: now
   here we have some of the expressions of that love. Here is,

   I. Holy love thirsting, love upon the wing, soaring upwards in holy
   desires towards the Lord and towards the remembrance of his name (v. 1,
   2): "My soul panteth, thirsteth, for God, for nothing more than God,
   but still for more and more of him." Now observe,

   1. When it was that David thus expressed his vehement desire towards
   God. It was, (1.) When he was debarred from his outward opportunities
   of waiting on God, when he was banished to the land of Jordan, a great
   way off from the courts of God's house. Note, Sometimes God teaches us
   effectually to know the worth of mercies by the want of them, and whets
   our appetite for the means of grace by cutting us short in those means.
   We are apt to loathe that manna, when we have plenty of it, which will
   be very precious to us if ever we come to know the scarcity of it. (2.)
   When he was deprived, in a great measure, of the inward comfort he used
   to have in God. He now went mourning, but he went on panting. Note, If
   God, by his grace, has wrought in us sincere and earnest desires
   towards him, we may take comfort from these when we want those
   ravishing delights we have sometimes had in God, because lamenting
   after God is as sure an evidence that we love him as rejoicing in God.
   Before the psalmist records his doubts, and fears, and griefs, which
   had sorely shaken him, he premises this, That he looked upon the living
   God as his chief good, and had set his heart upon him accordingly, and
   was resolved to live and die by him; and, casting anchor thus at first,
   he rides out the storm.

   2. What is the object of his desire and what it is he thus thirsts
   after. (1.) He pants after God, he thirsts for God, not the ordinances
   themselves, but the God of the ordinances. A gracious soul can take
   little satisfaction in God's courts if it do not meet with God himself
   there: "O that I knew where I might find him! that I might have more of
   the tokens of his favour, the graces and comforts of his Spirit, and
   the earnests of his glory." (2.) He has, herein, an eye to God as the
   living God, that has life in himself, and is the fountain of life and
   all happiness to those that are his, the living God, not only in
   opposition to dead idols, the works of men's hands, but to all the
   dying comforts of this world, which perish in the using. Living souls
   can never take up their rest any where short of a living God. (3.) He
   longs to come and appear before God,--to make himself known to him, as
   being conscious to himself of his own sincerity,--to attend on him, as
   a servant appears before his master, to pay his respects to him and
   receive his commands,--to give an account to him, as one from whom our
   judgment proceeds. To appear before God is as much the desire of the
   upright as it is the dread of the hypocrite. The psalmist knew he could
   not come into God's courts without incurring expense, for so was the
   law, that none should appear before God empty; yet he longs to come,
   and will not grudge the charges.

   3. What is the degree of this desire. It is very importunate; it is his
   soul that pants, his soul that thirsts, which denotes not only the
   sincerity, but the strength, of his desire. His longing for the water
   of the well of Bethlehem was nothing to this. He compares it to the
   panting of a hart, or deer, which is naturally hot and dry, especially
   of a hunted buck, after the water-brooks. Thus earnestly does a
   gracious soul desire communion with God, thus impatient is it in the
   want of that communion, so impossible does it find it to be satisfied
   with any thing short of that communion, and so insatiable is it in
   taking the pleasures of that communion when the opportunity of it
   returns, still thirsting after the full enjoyment of him in the
   heavenly kingdom.

   II. Holy love mourning for God's present withdrawings and the want of
   the benefit of solemn ordinances (v. 3): "My tears have been my meat
   day and night during this forced absence from God's house." His
   circumstances were sorrowful, and he accommodated himself to them,
   received the impressions and returned the signs of sorrow. Even the
   royal prophet was a weeping prophet when he wanted the comforts of
   God's house. His tears were mingled with his meat; nay, they were his
   meat day and night; he fed, he feasted, upon his own tears, when there
   was such just cause for them; and it was a satisfaction to him that he
   found his heart so much affected with a grievance of this nature.
   Observe, He did not think it enough to shed a tear or two at parting
   from the sanctuary, to weep a farewell-prayer when he took his leave,
   but, as long as he continued under a forced absence from that place of
   his delight, he never looked up, but wept day and night. Note, Those
   that are deprived of the benefit of public ordinances constantly miss
   them, and therefore should constantly mourn for the want of them, till
   they are restored to them again. Two things aggravated his grief:--

   1. The reproaches with which his enemies teased him: They continually
   say unto me, Where is thy God? (1.) Because he was absent from the ark,
   the token of God's presence. Judging of the God of Israel by the gods
   of the heathen, they concluded he had lost his God. Note, Those are
   mistaken who think that when they have robbed us of our Bibles, and our
   ministers, and our solemn assemblies, they have robbed us of our God;
   for, though God has tied us to them when they are to be had, he has not
   tied himself to them. We know where our God is, and where to find him,
   when we know not where his ark is, nor where to find that. Wherever we
   are there is a way open heaven-ward. (2.) Because God did not
   immediately appear for his deliverance they concluded that he had
   abandoned him; but herein also they were deceived: it does not follow
   that the saints have lost their God because they have lost all their
   other friends. However, by this base reflection on God and his people,
   they added affliction to the afflicted, and that was what they aimed
   at. Nothing is more grievous to a gracious soul than that which is
   intended to shake its hope and confidence in God.

   2. The remembrance of his former liberties and enjoyments, v. 4. Son,
   remember thy good things, is a great aggravation of evil things, so
   much do our powers of reflection and anticipation add to the grievance
   of this present time. David remembered the days of old, and then his
   soul was poured out in him; he melted away, and the thought almost
   broke his heart. He poured out his soul within him in sorrow, and then
   poured out his soul before God in prayer. But what was it that
   occasioned this painful melting of spirit? It was not the remembrance
   of the pleasures at court, or the entertainments of his own house, from
   which he was now banished, that afflicted him, but the remembrance of
   the free access he had formerly had to God's house and the pleasure he
   had in attending the sacred solemnities there. (1.) He went to the
   house of God, though in his time it was but a tent; nay, if this psalm
   was penned, as many think it was, at the time of his being persecuted
   by Saul, the ark was then in a private house, 2 Sam. vi. 3. But the
   meanness, obscurity, and inconveniency of the place did not lessen his
   esteem of that sacred symbol of the divine presence. David was a
   courtier, a prince, a man of honour, a man of business, and yet very
   diligent in attending God's house and joining in public ordinances,
   even in the days of Saul, when he and his great men enquired not at it,
   1 Chron. xiii. 3. Whatever others did, David and his house would serve
   the Lord. (2.) He went with the multitude, and thought it no
   disparagement to his dignity to be at the head of a crowd in attending
   upon God. Nay, this added to the pleasure of it, that he was
   accompanied with a multitude, and therefore it is twice mentioned, as
   that which he greatly lamented the want of now. The more the better in
   the service of God; it is the more like heaven, and a sensible help to
   our comfort in the communion of saints. (3.) He went with the voice of
   joy and praise, not only with joy and praise in his heart, but with the
   outward expressions of it, proclaiming his joy and speaking forth the
   high praises of his God. Note, When we wait upon God in public
   ordinances we have reason to do it both with cheerfulness and
   thankfulness, to take to ourselves the comfort and give to God the
   glory of our liberty of access to him. (4.) He went to keep holy-days,
   not to keep them in vain mirth and recreation, but in religious
   exercises. Solemn days are spent most comfortably in solemn assemblies.

   III. Holy love hoping (v. 5): Why art thou cast down, O my soul? His
   sorrow was upon a very good account, and yet it must not exceed its due
   limits, nor prevail to depress his spirits; he therefore communes with
   his own heart, for his relief. "Come, my soul, I have something to say
   to thee in thy heaviness." Let us consider, 1. The cause of it. "Thou
   art cast down, as one stooping and sinking under a burden, Prov. xii.
   25. Thou art disquieted, in confusion and disorder; now why are thou
   so?" This may be taken as an enquiring question: "Let the cause of this
   uneasiness be duly weighed, and see whether it be a just cause." Our
   disquietudes would in many cases vanish before a strict scrutiny into
   the grounds and reasons of them. "Why am I cast down? Is there a cause,
   a real cause? Have not others more cause, that do not make so much ado?
   Have not we, at the same time, cause to be encouraged?" Or it may be
   taken as an expostulating question; those that commune much with their
   own hearts will often have occasion to chide them, as David here. "Why
   do I thus dishonour God by my melancholy dejections? Why do I
   discourage others and do so much injury to myself? Can I give a good
   account of this tumult?" 2. The cure of it: Hope thou in God, for I
   shall yet praise him. A believing confidence in God is a sovereign
   antidote against prevailing despondency and disquietude of spirit. And
   therefore, when we chide ourselves to hope in God; when the soul
   embraces itself it sinks; if it catch hold on the power and promise of
   God, it keeps the head above water. Hope in God, (1.) That he shall
   have glory from us: "I shall yet praise him; I shall experience such a
   change in my state that I shall not want matter for praise, and such a
   change in my spirit that I shall not want a heart for praise." It is
   the greatest honour and happiness of a man, and the greatest desire and
   hope of every good man, to be unto God for a name and a praise. What is
   the crown of heaven's bliss but this, that there we shall be for ever
   praising God? And what is our support under our present woes but this,
   that we shall yet praise God, that they shall not prevent nor abate our
   endless hallelujahs? (2.) That we shall have comfort in him. We shall
   praise him for the help of his countenance, for his favour, the support
   we have by it and the satisfaction we have in it. Those that know how
   to value and improve the light of God's countenance will find in that a
   suitable, seasonable, and sufficient help, in the worst of times, and
   that which will furnish them with constant matter for praise. David's
   believing expectation of this kept him from sinking, nay, it kept him
   from drooping; his harp was a palliative cure of Saul's melancholy, but
   his hope was an effectual cure of his own.

Complaints and Consolations.

   6 O my God, my soul is cast down within me: therefore will I remember
   thee from the land of Jordan, and of the Hermonites, from the hill
   Mizar.   7 Deep calleth unto deep at the noise of thy waterspouts: all
   thy waves and thy billows are gone over me.   8 Yet the Lord will
   command his lovingkindness in the daytime, and in the night his song
   shall be with me, and my prayer unto the God of my life.   9 I will say
   unto God my rock, Why hast thou forgotten me? why go I mourning because
   of the oppression of the enemy?   10 As with a sword in my bones, mine
   enemies reproach me; while they say daily unto me, Where is thy God?
   11 Why art thou cast down, O my soul? and why art thou disquieted
   within me? hope thou in God: for I shall yet praise him, who is the
   health of my countenance, and my God.

   Complaints and comforts here, as before, take their turn, like day and
   night in the course of nature.

   I. He complains of the dejections of his spirit, but comforts himself
   with the thoughts of God, v. 6. 1. In his troubles. His soul was
   dejected, and he goes to God and tells him so: O my God! my soul is
   cast down within me. It is a great support to us, when upon any account
   we are distressed, that we have liberty of access to God, and liberty
   of speech before him, and may open to him the causes of our dejection.
   David had communed with his own heart about its own bitterness, and had
   not as yet found relief; and therefore he turns to God, and opens
   before him the trouble. Note, When we cannot get relief for our
   burdened spirits by pleading with ourselves, we should try what we can
   do by praying to God and leaving our case with him. We cannot still
   these winds and waves; but we know who can. 2. In his devotions. His
   soul was elevated, and, finding the disease very painful, he had
   recourse to that as a sovereign remedy. "My soul is plunged; therefore,
   to prevent its sinking, I will remember thee, meditate upon thee, and
   call upon thee, and try what that will do to keep up my spirit." Note,
   The way to forget the sense of our miseries is to remember the God of
   our mercies. It was an uncommon case when the psalmist remembered God
   and was troubled, Ps. lxxvii. 3. He had often remembered God and was
   comforted, and therefore had recourse to that expedient now. He was now
   driven to the utmost borders of the land of Canaan, to shelter himself
   there from the rage of his persecutors--sometimes to the country about
   Jordan, and, when discovered there, to the land of the Hermonites, or
   to a hill called Mizar, or the little hill; but, (1.) Wherever he went
   he took his religion along with him. In all these places, he remembered
   God, and lifted up his heart to him, and kept his secret communion with
   him. This is the comfort of the banished, the wanderers, the
   travellers, of those that are strangers in a strange land, that undique
   ad cælos tantundem est viæ--wherever they are there is a way open
   heavenward. (2.) Wherever he was he retained his affection for the
   courts of God's house; from the land of Jordan, or from the top of the
   hills, he used to look a long look, a longing look, towards the place
   of the sanctuary, and wish himself there. Distance and time could not
   make him forget that which his heart was so much upon and which lay so
   near it.

   II. He complains of the tokens of God's displeasure against him, but
   comforts himself with the hopes of the return of his favour in due
   time.

   1. He saw his troubles coming from God's wrath, and that discouraged
   him (v. 7): "Deep calls unto deep, one affliction comes upon the neck
   of another, as if it were called to hasten after it; and thy
   water-spouts give the signal and sound the alarm of war." It may be
   meant of the terror and disquietude of his mind under the apprehensions
   of God's anger. One frightful thought summoned another, and made way
   for it, as is usual in melancholy people. He was overpowered and
   overwhelmed with a deluge of grief, like that of the old world, when
   the windows of heaven were opened and the fountains of the great deep
   were broken up. Or it is an allusion to a ship at sea in a great storm,
   tossed by the roaring waves, which go over it, Ps. cvii. 25. Whatever
   waves and billows of affliction go over us at any time we must call
   them God's waves and his billows, that we may humble ourselves under
   his mighty hand, and may encourage ourselves to hope that though we be
   threatened we shall not be ruined; for the waves and billows are under
   a divine check. The Lord on high is mightier than the noise of these
   many waters. Let not good men think it strange if they be exercised
   with many and various trials, and if they come thickly upon them; God
   knows what he does, and so shall they shortly. Jonah, in the whale's
   belly, made use of these words of David, Jonah ii. 3 (they are exactly
   the same in the original), and of him they were literally true, All thy
   waves and thy billows have gone over me; for the book of psalms is
   contrived so as to reach every one's case.

   2. He expected his deliverance to come from God's favour (v. 8): Yet
   the Lord will command his lovingkindness. Things are bad, but they
   shall not always be so. Non si male nunc et olim sic erit--Though
   affairs are now in an evil plight, they may not always be so. After the
   storm there will come a calm, and the prospect of this supported him
   when deep called unto deep. Observe (1.) What he promised himself from
   God: The Lord will command his lovingkindness. He eyes the favour of
   God as the fountain of all the good he looked for. That is life; that
   is better than life; and with that God will gather those from whom he
   has, in a little wrath, hid his face, Isa. liv. 7, 8. God's conferring
   his favour is called his commanding it. This intimates the freeness of
   it; we cannot pretend to merit it, but it is bestowed in a way of
   sovereignty, he gives like a king. It intimates also the efficacy of
   it; he speaks his lovingkindness, and makes us to hear it; speaks, and
   it is done. He commands deliverance (Ps. xliv. 4), commands the
   blessing (Ps. cxxxiii. 3), as one having authority. By commanding his
   lovingkindness, he commands down the waves and the billows, and they
   shall obey him. This he will do in the daytime, for God's
   lovingkindness will make day in the soul at any time. Though weeping
   has endured for a night, a long night, yet joy will come in the
   morning. (2.) What he promised for himself to God. If God command his
   lovingkindness for him, he will meet it, and bid it welcome, with his
   best affections and devotions. [1.] He will rejoice in God: In the
   night his song shall be with me. The mercies we receive in the day we
   ought to return thanks for at night; when others are sleeping we should
   be praising God. See Ps. cxix. 62, At midnight will I rise to give
   thanks. In silence and solitude, when we are retired from the hurries
   of the world, we must be pleasing ourselves with the thoughts of God's
   goodness. Or in the night of affliction: "Before the day dawns, in
   which God commands his lovingkindness, I will sing songs of praise in
   the prospect of it." Even in tribulation the saints can rejoice in hope
   of the glory of God, sing in hope, and praise in hope, Rom. v. 2, 3. It
   is God's prerogative to give songs in the night, Job xxxv. 10. [2.] He
   will seek to God in a constant dependence upon him: My prayer shall be
   to the God of my life. Our believing expectation of mercy must not
   supersede, but quicken, our prayers for it. God is the God of our life,
   in whom we live and move, the author and giver of all our comforts; and
   therefore to whom should we apply by prayer, but to him? And from him
   what good may not we expect? It would put life into our prayers in them
   to eye God as the God of our life; for then it is for our lives, and
   the lives of our souls, that we stand up to make request.

   III. He complains of the insolence of his enemies, and yet comforts
   himself in God as his friend, v. 9-11.

   1. His complaint is that his enemies oppressed and reproached him, and
   this made a great impression upon him. (1.) They oppressed him to such
   a degree that he went mourning from day to day, from place to place, v.
   9. He did not break out into indecent passions, though abused as never
   man was, but he silently wept out his grief, and went mourning; and for
   this we cannot blame him: it must needs grieve a man that truly loves
   his country, and seeks the good of it, to see himself persecuted and
   hardly used, as if he were an enemy to it. Yet David ought not hence to
   have concluded that God had forgotten him and cast him off, nor thus to
   have expostulated with him, as if he did him as much wrong in suffering
   him to be trampled upon as those did that trampled upon him: Why go I
   mourning? and why hast thou forgotten me? We may complain to God, but
   we are not allowed thus to complain of him. (2.) They reproached him so
   cuttingly that it was a sword in his bones, v. 10. He had mentioned
   before what the reproach was that touched him thus to the quick, and
   here he repeats it: They say daily unto me, Where is thy God?--a
   reproach which was very grievous to him, both because it reflected
   dishonour upon God and was intended to discourage his hope in God,
   which he had enough to do to keep up in any measure, and which was but
   too apt to fail of itself.

   2. His comfort is that God is his rock (v. 9) --a rock to build upon, a
   rock to take shelter in. The rock of ages, in whom is everlasting
   strength, would be his rock, his strength in the inner man, both for
   doing and suffering. To him he had access with confidence. To God his
   rock he might say what he had to say, and be sure of a gracious
   audience. He therefore repeats what he had before said (v. 5), and
   concludes with it (v. 11): Why art thou cast down, O my soul? His
   griefs and fears were clamorous and troublesome; they were not silenced
   though they were again and again answered. But here, at length, his
   faith came off a conqueror and forced the enemies to quit the field.
   And he gains this victory, (1.) By repeating what he had before said,
   chiding himself, as before, for his dejections and disquietudes, and
   encouraging himself to trust in the name of the Lord and to stay
   himself upon his God. Note, It may be of great use to us to think our
   good thoughts over again, and, if we do not gain our point with them at
   first, perhaps we may the second time; however, where the heart goes
   along with the words, it is no vain repetition. We have need to press
   the same thing over and over again upon our hearts, and all little
   enough. (2.) By adding one word to it; there he hoped to praise God for
   the salvation that was in his countenance; here, "I will praise him,"
   says he, "as the salvation of my countenance from the present cloud
   that is upon it; if God smile upon me, that will make me look pleasant,
   look up, look forward, look round, with pleasure." He adds, and my God,
   "related to me, in covenant with me; all that he is, all that he has,
   is mine, according to the true intent and meaning of the promise." This
   thought enabled him to triumph over all his griefs and fears. God's
   being with the saints in heaven, and being their God, is that which
   will wipe away all tears from their eyes, Rev. xxi. 3, 4.
     __________________________________________________________________

P S A L M S

  PSALM XLIII.

   This psalm, it is likely, was penned upon the same occasion with the
   former, and, having no title, may be looked upon as an appendix to it;
   the malady presently returning, he had immediate recourse to the same
   remedy, because he had entered it in his book, with a "probatum est--it
   has been proved," upon it. The second verse of this psalm is almost the
   very same with the ninth verse of the foregoing psalm, as the fifth of
   this is exactly the same with the eleventh of that. Christ himself, who
   had the Spirit without measure, when there was occasion prayed a second
   and third time "saying the same words," Matt. xxvi. 44. In this psalm.
   I. David appeals to God concerning the injuries that were done him by
   his enemies, ver. 1, 2. II. He prays to God to restore to him the free
   enjoyment of public ordinances again, and promises to make a good
   improvement of them, ver. 3, 4. III. He endeavours to still the tumult
   of his own spirit with a lively hope and confidence in God (ver. 5),
   and if, in singing this psalm, we labour after these, we sing with
   grace in our hearts.

Appeals and Petitions.

   1 Judge me, O God, and plead my cause against an ungodly nation: O
   deliver me from the deceitful and unjust man.   2 For thou art the God
   of my strength: why dost thou cast me off? why go I mourning because of
   the oppression of the enemy?   3 O send out thy light and thy truth:
   let them lead me; let them bring me unto thy holy hill, and to thy
   tabernacles.   4 Then will I go unto the altar of God, unto God my
   exceeding joy: yea, upon the harp will I praise thee, O God my God.   5
   Why art thou cast down, O my soul? and why art thou disquieted within
   me? hope in God: for I shall yet praise him, who is the health of my
   countenance, and my God.

   David here makes application to God, by faith and prayer, as his judge,
   his strength, his guide, his joy, his hope, with suitable affections
   and expressions.

   I. As his Judge, his righteous Judge, who he knew would judge him, and
   who (being conscious of his own integrity) he knew would judge for him
   (v. 1): Judge me, O God! and plead my cause. There were those that
   impeached him; against them he is defendant, and from their courts,
   where he stood unjustly convicted and condemned, he appeals to the
   court of heaven, the supreme judicature, praying to have their judgment
   given against him reversed and his innocency cleared. There were those
   that had injured him; against them he is plaintiff, and exhibits his
   complaint to him who is the avenger of wrong, praying for justice for
   himself and upon them. Observe, 1. Who his enemies were with whom he
   had this struggle. Here was a sinful body of men, whom he calls an
   ungodly or unmerciful nation. Those that are unmerciful make it appear
   that they are ungodly; for, those that have any fear or love of their
   master will have compassion on their fellow-servants. And here was one
   bad man the head of them, a deceitful and unjust man, most probably
   Saul, who not only showed no kindness to David, but dealt most
   perfidiously and dishonestly with him. If Absalom was the man he meant,
   his character was no better. As long as there are such bad men out of
   hell, and nations of them, it is not strange that good men, who are yet
   out of heaven, meet with hard and base treatment. Some think that
   David, by the spirit of prophecy, calculated this psalm for the use of
   the Jews in their captivity in Babylon, and that the Chaldeans are the
   ungodly nation here meant; to them it was very applicable, but only as
   other similar scriptures, none of which are of private interpretation.
   God might design it for their use, whether David did or no. 2. What is
   his prayer with reference to them: Judge me. As to the quarrel God had
   with him for sin, he prays, "Enter not into judgment with me, for then
   I shall be condemned;" but, as to the quarrel his enemies had with him
   he prays, "Lord, judge me, for I know that I shall be justified; plead
   my cause against them, take my part, and in thy providence appear on my
   behalf." He that has an honest cause may expect that God will plead it.
   "Plead my cause so as to deliver me from them, that they may not have
   their will against me." We must reckon our cause sufficiently pleaded
   if we be delivered, though our enemies be not destroyed.

   II. As his strength, his all-sufficient strength; so he eyes God (v.
   2): "Thou art the God of my strength, my God, my strength, from whom
   all my strength is derived, in whom I strengthen myself, who hast often
   strengthened me, and without whom I am weak as water and utterly unable
   either to do or suffer any thing for thee." David now went mourning,
   destitute of spiritual joys, yet he found God to be the God of his
   strength. If we cannot comfort ourselves in God, we may stay ourselves
   upon him, and may have spiritual supports when we want spiritual
   delights. David here pleads this with God: "Thou art the God on whom I
   depend as my strength; why then dost thou cast me off?" This was a
   mistake; for God never cast off any that trusted in him, whatever
   melancholy apprehensions they may have had of their own state. "Thou
   art the God of my strength; why then is my enemy too strong for me, and
   why go I mourning because of his oppressive power?" It is hard to
   reconcile the mighty force of the church's enemies with the almighty
   power of the church's God; but the day will reconcile them when all his
   enemies shall become his footstool.

   III. As his guide, his faithful guide (v. 3): Lead me, bring me to thy
   holy hill. He prays, 1. That God by his providence would bring him back
   from his banishment, and open a way for him again to the free enjoyment
   of the privileges of God's sanctuary. His heart is upon the holy hill
   and the tabernacles, not upon his family-comforts, his
   court-preferments, or his diversions; he could bear the want of these,
   but he is impatient to see God's tabernacles again; nothing so amiable
   in his eyes as those; thither he would gladly be brought back. In order
   to this he prays, "Send out thy light and thy truth; let me have this
   as a fruit of thy favour, which is light, and the performance of thy
   promise, which is truth." We need desire no more to make us happy than
   the good that flows from God's favour and is included in his promise.
   That mercy, that truth, is enough, is all; and, when we see these in
   God's providences, we see ourselves under a very safe conduct. Note,
   Those whom God leads he leads to his holy hill, and to his tabernacles;
   those therefore who pretend to be led by the Spirit, and yet turn their
   backs upon instituted ordinances, certainly deceive themselves. 2. That
   God by his grace would bring him into communion with himself, and
   prepare him for the vision and fruition of himself in the other world.
   Some of the Jewish writers by the light and truth here understand
   Messiah the Prince and Elias his forerunner: these have come, in answer
   to the prayers of the Old Testament; but we are still to pray for God's
   light and truth, the Spirit of light and truth, who supplies the want
   of Christ's bodily presence, to lead us into the mystery of godliness
   and to guide us in the way to heaven. When God sends his light and
   truth into our hearts, these will guide us to the upper world in all
   our devotions as well as in all our aims and expectations; and, if we
   conscientiously follow that light and that truth, they will certainly
   bring us to the holy hill above.

   IV. As his joy, his exceeding joy. If God guide him to his tabernacles,
   if he restore him to his former liberties, he knows very well what he
   has to do: Then will I go unto the altar of God, v. 4. He will get as
   near as he can unto God, his exceeding joy. Note, 1. Those that come to
   the tabernacles should come to the altar; those that come to ordinances
   should qualify themselves to come, and then come to special ordinances,
   to those that are most affecting and most binding. The nearer we come,
   the closer we cleave, to God, the better. 2. Those that come to the
   altar of God must see to it that therein they come unto God, and draw
   near to him with the heart, with a true heart: we come in vain to holy
   ordinances if we do not in them come to the holy God. 3. Those that
   come unto God must come to him as their exceeding joy, not only as
   their future bliss, but as their present joy, and that not a common,
   but an exceeding joy, far exceeding all the joys of sense and time. The
   phrase, in the original, is very emphatic--unto God the gladness of my
   joy, or of my triumph. Whatever we rejoice or triumph in God must be
   the joy of it; all our joy in it must terminate in him, and must pass
   through the gift to the giver. 4. When we come to God as our exceeding
   joy our comforts in him must be the matter of our praises to him as
   God, and our God: Upon the harp will I praise thee, O God! my God.
   David excelled at the harp (1 Sam. xvi. 16, 18), and with that in which
   he excelled he would praise God; for God is to be praised with the best
   we have; it is fit he should be, for he is the best.

   V. As his hope, his never-failing hope, v. 5. Here, as before, David
   quarrels with himself for his dejections and despondencies, and owns he
   did ill to yield to them, and that he had no reason to do so: Why art
   thou cast down, O my soul? He then quiets himself in the believing
   expectation he had of giving glory to God (Hope in God, for I shall yet
   praise him) and of enjoying glory with God: He is the health of my
   countenance and my God. That is what we cannot too much insist upon,
   for it is what we must live and die by.
     __________________________________________________________________

P S A L M S

  PSALM XLIV.

   We are not told either who was the penmen of this psalm or when and
   upon what occasion it was penned, upon a melancholy occasion, we are
   sure, not so much to the penman himself (then we could have found
   occasions enough for it in the history of David and his afflictions),
   but to the church of God in general; and therefore, if we suppose it
   penned by David, yet we must attribute it purely to the Spirit of
   prophecy, and must conclude that the Spirit (whatever he himself had)
   had in view the captivity of Babylon, or the sufferings of the Jewish
   church under Antiochus, or rather the afflicted state of the Christian
   church in its early days (to which ver. 22 is applied by the apostle,
   Rom. viii. 36), and indeed in all its days on earth, for it is its
   determined lot that it must enter into the kingdom of heaven through
   many tribulations. And, if we have any gospel-psalms pointing at the
   privileges and comforts of Christians, why should we not have one
   pointing at their trials and exercises? It is a psalm calculated for a
   day of fasting and humiliation upon occasion of some public calamity,
   either pressing or threatening. In it the church is taught, I. To own
   with thankfulness, to the glory of God, the great things God has done
   for their fathers, ver. 1-8. II. To exhibit a memorial of their present
   calamitous estate, ver. 9-16. III. To file a protestation of their
   integrity and adherence to God notwithstanding, ver. 17-22. IV. To
   lodge a petition at the throne of grace for succour and relief, ver.
   22-26. In singing this psalm we ought to give God the praise of what he
   has formerly done for his people, to represent our own grievances, or
   sympathize with those parts of the church that are in distress, to
   engage ourselves, whatever happens, to cleave to God and duty, and then
   cheerfully to wait the event.

Grateful Acknowledgment of Past Mercies; Consecration to God.

   To the chief musician for the sons of Korah, Maschil.

   1 We have heard with our ears, O God, our fathers have told us, what
   work thou didst in their days, in the times of old.   2 How thou didst
   drive out the heathen with thy hand, and plantedst them; how thou didst
   afflict the people, and cast them out.   3 For they got not the land in
   possession by their own sword, neither did their own arm save them: but
   thy right hand, and thine arm, and the light of thy countenance,
   because thou hadst a favour unto them.   4 Thou art my King, O God:
   command deliverances for Jacob.   5 Through thee will we push down our
   enemies: through thy name will we tread them under that rise up against
   us.   6 For I will not trust in my bow, neither shall my sword save me.
     7 But thou hast saved us from our enemies, and hast put them to shame
   that hated us.   8 In God we boast all the day long, and praise thy
   name for ever. Selah.

   Some observe that most of the psalms that are entitled Maschil--psalms
   of instruction, are sorrowful psalms; for afflictions give
   instructions, and sorrow of spirit opens the ear to them. Blessed is
   the man whom thou chastenest and teachest.

   In these verses the church, though now trampled upon, calls to
   remembrance the days of her triumph, of her triumph in God and over her
   enemies. This is very largely mentioned here, 1. As an aggravation of
   the present distress. The yoke of servitude cannot but lie very heavily
   on the necks of those that used to wear the crown of victory; and the
   tokens of God's displeasure must needs be most grievous to those that
   have been long accustomed to the tokens of his favour. 2. As an
   encouragement to hope that God would yet turn again their captivity and
   return in mercy to them; accordingly he mixes prayers and comfortable
   expectations with his record of former mercies. Observe,

   I. Their commemoration of the great things God had formerly done for
   them.

   1. In general (v. 1): Our fathers have told us what work thou didst in
   their days. Observe, (1.) The many operations of providence are here
   spoken of as one work--"They have told us the work which thou didst;"
   for there is a wonderful harmony and uniformity in all that God does,
   and the many wheels make but one wheel (Ezek. x. 13), many works make
   but one work. (2.) It is a debt which every age owes to posterity to
   keep an account of God's works of wonder, and to transmit the knowledge
   of them to the next generation. Those that went before us told us what
   God did in their days, we are bound to tell those that come after us
   what he has done in our days, and let them do the like justice to those
   that shall succeed them; thus shall one generation praise his works to
   another (Ps. cxlv. 4), the fathers to the children shall make known his
   truth, Isa. xxxviii. 19. (3.) We must not only make mention of the work
   God has done in our own days, but must also acquaint ourselves and our
   children with what he did in the times of old, long before our own
   days; and of this we have in the scripture a sure word of history, as
   sure as the word of prophecy. (4.) Children must diligently attend to
   what their parents tell them of the wonderful works of God, and keep it
   in remembrance, as that which will be of great use to them. (5.) Former
   experiences of God's power and goodness are strong supports to faith
   and powerful pleas in prayer under present calamities. See how Gideon
   insists upon it (Judg. vi. 13): Where are all his miracles which our
   fathers told us of?

   2. In particular, their fathers had told them,

   (1.) How wonderfully God planted Israel in Canaan at first, v. 2, 3. He
   drove out the natives, to make room for Israel, afflicted them, and
   cast them out, gave them as dust to Israel's sword and as driven
   stubble to their bow. The many complete victories which Israel obtained
   over the Canaanites, under the command of Joshua, were not to be
   attributed to themselves, nor could they challenge the glory of them.
   [1.] They were not owing to their own merit, but to God's favour and
   free grace: It was through the light of thy countenance, because thou
   hadst a favour to them. Not for thy righteousness, or the uprightness
   of thy heart, doth God drive them out from before thee (Deut. ix. 5,
   6), but because God would perform the oath which he swore unto their
   fathers, Deut. vii. 8. The less praise this allows us the more comfort
   it administers to us, that we may see all our successes and
   enlargements coming to us from the favour of God and the light of his
   countenance. [2.] They were not owing to their own might, but to God's
   power engaged for them, without which all their own efforts and
   endeavours would have been fruitless. It was not by their own sword
   that they got the land in possession, though they had great numbers of
   mighty men; nor did their own arm save them from being driven back by
   the Canaanites and put to shame; but it was God's right hand and his
   arm. He fought for Israel, else they would have fought in vain; it was
   through him that they did valiantly and victoriously. It was God that
   planted Israel in that good land, as the careful husbandman plants a
   tree, from which he promises himself fruit. See Ps. lxxx. 8. This is
   applicable to the planting of the Christian church in the world, by the
   preaching of the gospel. Paganism was wonderfully driven out, as the
   Canaanites, not all at once, but by little and little, not by any human
   policy or power (for God chose to do it by the weak and foolish things
   of the world), but by the wisdom and power of God--Christ by his Spirit
   went forth conquering and to conquer; and the remembrance of that is a
   great support and comfort to those that groan under the yoke of
   antichristian tyranny, for to the state of the church under the power
   of the New-Testament Babylon, some think (and particularly the learned
   Amyraldus), the complaints in the latter part of this psalm may very
   fitly be accommodated. He that by his power and goodness planted a
   church for himself in the world will certainly support it by the same
   power and goodness; and the gates of hell shall not prevail against it.

   (2.) How frequently he had given them success against their enemies
   that attempted to disturb them in the possession of that good land (v.
   7): Thou hast, many a time, saved us from our enemies, and hast put to
   flight, and so put to shame, those that hated us, witness the successes
   of the judges against the nations that oppressed Israel. Many a time
   have the persecutors of the Christian church, and those that hate it,
   been put to shame by the power of truth, Acts vi. 10.

   II. The good use they make of this record, and had formerly made of it,
   in consideration of the great things God had done for their fathers of
   old.

   1. They had taken God for their sovereign Lord, had sworn allegiance to
   him, and put themselves under his protection (v. 4): Thou art my King,
   O God! He speaks in the name of the church, as (Ps. lxxiv. 12), Thou
   art my King of old. God, as a king, has made laws for his church,
   provided for the peace and good order of it, judged for it, pleaded its
   cause, fought its battles, and protected it; it is his kingdom in the
   world, and ought to be subject to him, and to pay him tribute. Or the
   psalmist speaks for himself here: "Lord, Thou art my King; whither
   shall I go with my petitions, but to thee? The favour I ask is not for
   myself, but for thy church." Note, It is every one's duty to improve
   his personal interest at the throne of grace for the public welfare and
   prosperity of the people of God; as Moses, "If I have found grace in
   thy sight, guide thy people," Exod. xxxiii. 13.

   2. They had always applied to him by prayer for deliverance when at any
   time they were in distress: Command deliverances for Jacob. Observe,
   (1.) The enlargedness of their desire. They pray for deliverances, not
   one, but many, as many as they had need of, how many soever they were,
   a series of deliverances, a deliverance from every danger. (2.) The
   strength of their faith in the power of God. They do not say, Work
   deliverances, but Command them, which denotes his doing it easily and
   instantly--Speak and it is done (such was the faith of the centurion,
   Matt. viii. 8, Speak the word only, and my servant shall be healed); it
   denotes also his doing it effectually: "Command it, as one having
   authority, whose command will be obeyed." Where the word of a king is
   there is power, much more the word of the King of kings.

   3. They had trusted and triumphed in him. As they owned it was not
   their own sword and bow that had saved them (v. 3), so neither did they
   trust to their own sword or bow to save them for the future (v. 6): "I
   will not trust in my bow, nor in any of my military preparations, as if
   those would stand me in stead without God. No; through thee will we
   push down our enemies (v. 5); we will attempt it in thy strength,
   relying only upon that, and not upon the number or valour of our
   forces; and, having thee on our side, we will not doubt of success in
   the attempt. Through thy name (by virtue of thy wisdom directing us,
   thy power strengthening us and working for us, and thy promise securing
   success to us) we shall, we will, tread those under that rise up
   against us."

   4. They had made him their joy and praise (v. 8): "In God we have
   boasted; in him we do and will boast, every day, and all the day long."
   When their enemies boasted of their strength and successes, as
   Sennacherib and Rabshakeh hectored Hezekiah, they owned they had
   nothing to boast of, in answer thereunto, but their relation to God and
   their interest in him; and, if he were for them, they could set all the
   world at defiance. Let him that glories glory in the Lord, and let that
   for ever exclude all other boasting. Let those that trust in God make
   their boast in him, for they know whom they have trusted; let them
   boast in him all the day long, for it is a subject that can never be
   exhausted. But let them withal praise his name for ever; if they have
   the comfort of his name, let them give unto him the glory due to it.

Afflicted Condition of Israel.

   9 But thou hast cast off, and put us to shame; and goest not forth with
   our armies.   10 Thou makest us to turn back from the enemy: and they
   which hate us spoil for themselves.   11 Thou hast given us like sheep
   appointed for meat; and hast scattered us among the heathen.   12 Thou
   sellest thy people for nought, and dost not increase thy wealth by
   their price.   13 Thou makest us a reproach to our neighbours, a scorn
   and a derision to them that are round about us.   14 Thou makest us a
   byword among the heathen, a shaking of the head among the people.   15
   My confusion is continually before me, and the shame of my face hath
   covered me,   16 For the voice of him that reproacheth and blasphemeth;
   by reason of the enemy and avenger.

   The people of God here complain to him of the low and afflicted
   condition that they were now in, under the prevailing power of their
   enemies and oppressors, which was the more grievous to them because
   they were now trampled upon, who had always been used, in their
   struggles with their neighbours, to win the day and get the upper hand,
   and because those were now their oppressors whom they had many a time
   triumphed over and made tributaries, and especially because they had
   boasted in their God with great assurance that he would still protect
   and prosper them, which made the distress they were in, and the
   disgrace they were under, the more shameful. Let us see what the
   complaint is.

   I. That they wanted the usual tokens of God's favour to them and
   presence with them (v. 9): "Thou hast cast off; thou seemest to have
   cast us off and our cause, and to have cast off thy wonted care of us
   and concern for us, and so hast put us to shame, for we boasted of the
   constancy and perpetuity of thy favour. Our armies go forth as usual,
   but they are put to flight; we gain no ground, but lose what we have
   gained, for thou goest not forth with them, for, if thou didst, which
   way soever they turned they would prosper; but it is quite contrary."
   Note, God's people, when they are cast down, are tempted to think
   themselves cast off and forsaken of God; but it is a mistake. Hath God
   cast away his people? God forbid, Rom. xi. 1.

   II. That they were put to the worst before their enemies in the field
   of battle (v. 10): Thou makest us to turn back from the enemy, as
   Joshua complained when they met with a repulse at Ai (Josh. vii. 8):
   "We are dispirited, and have lost the ancient valour of Israelites; we
   flee, we fall, before those that used to flee and fall before us; and
   then those that hate us have the plunder of our camp and of our
   country; they spoil for themselves, and reckon all their own that they
   can lay their hands on. Attempts to shake off the Babylonish yoke have
   been ineffectual, and we have rather lost ground by them."

   III. That they were doomed to the sword and to captivity (v. 11): "Thou
   hast given us like sheep appointed for meat. They make no more scruple
   of killing an Israelite than of killing a sheep; nay, like the butcher,
   they make a trade of it, they take a pleasure in it as a hungry man in
   his meat; and we are led with as much ease, and as little resistance,
   as a lamb to the slaughter; many are slain, and the rest scattered
   among the heathen, continually insulted by their malice or in danger of
   being infected by their iniquities." They looked upon themselves as
   bought and sold, and charged it upon God, Thou sellest thy people, when
   they should have charged it upon their own sin. For your iniquities
   have you sold yourselves, Isa. l. 1. However, thus far was right that
   they looked above the instruments of their trouble and kept their eye
   upon God, as well knowing that their worst enemies had no power against
   them but what was given them from above; they own it was God that
   delivered them into the hand of the ungodly, as that which is sold is
   delivered to the buyer. Thou sellest them for nought, and dost not
   increase in their price (so it may be read); "thou dost not sell them
   by auction, to those that will bid most for them, but in haste, to
   those that will bid first for them; any one shall have them that will."
   Or, as we read it, Thou dost not increase thy wealth by their price,
   intimating that they could have suffered this contentedly if they had
   been sure that it would redound to the glory of God and that his
   interest might be some way served by their sufferings; but it was quite
   contrary: Israel's disgrace turned to God's dishonour, so that he was
   so far from being a gainer in his glory by the sale of them that it
   should seem he was greatly a loser by it; see Isa. lii. 5; Ezek. xxxvi.
   20.

   IV. That they were loaded with contempt, and all possible ignominy was
   put upon them. In this also they acknowledge God: "Thou makest us a
   reproach; thou bringest those calamities upon us which occasion the
   reproach, and thou permittest their virulent tongues to smite us." They
   complain, 1. That they were ridiculed and bantered, and were looked
   upon as the most contemptible people under the sun; their troubles were
   turned to their reproach, and upon the account of them they were
   derided. 2. That their neighbours, those about them, from whom they
   could not withdraw, were most abusive to them, v. 13. 3. That the
   heathen, the people that were strangers to the commonwealth of Israel
   and aliens to the covenants of promise, made them a by-word, and shook
   the head at them, as triumphing in their fall, v. 14. 4. That the
   reproach was constant and incessant (v. 15): My confusion is
   continually before me. The church in general, the psalmist in
   particular, were continually teased and vexed with the insults of the
   enemy. Concerning those that are going down every one cries, "Down with
   them." 5. That it was very grievous, and in a manner overwhelmed him:
   The shame of my face has covered me. He blushed for sin, or rather for
   the dishonour done to God, and then it was a holy blushing. 6. That it
   reflected upon God himself; the reproach which the enemy and the
   avenger cast upon them was downright blasphemy against God, v. 16, and
   2 Kings xix. 3. There was therefore strong reason to believe that God
   would appear for them. As there is no trouble more grievous to a
   generous and ingenuous mind than reproach and calumny, so there is none
   more grievous to a holy gracious soul than blasphemy and dishonour done
   to God.

Israel's Appeal to God.

   17 All this is come upon us; yet have we not forgotten thee, neither
   have we dealt falsely in thy covenant.   18 Our heart is not turned
   back, neither have our steps declined from thy way;   19 Though thou
   hast sore broken us in the place of dragons, and covered us with the
   shadow of death.   20 If we have forgotten the name of our God, or
   stretched out our hands to a strange god;   21 Shall not God search
   this out? for he knoweth the secrets of the heart.   22 Yea, for thy
   sake are we killed all the day long; we are counted as sheep for the
   slaughter.   23 Awake, why sleepest thou, O Lord? arise, cast us not
   off for ever.   24 Wherefore hidest thou thy face, and forgettest our
   affliction and our oppression?   25 For our soul is bowed down to the
   dust: our belly cleaveth unto the earth.   26 Arise for our help, and
   redeem us for thy mercies' sake.

   The people of God, being greatly afflicted and oppressed, here apply to
   him; whither else should they go?

   I. By way of appeal, concerning their integrity, which he only is an
   infallible judge of, and which he will certainly be the rewarder of.
   Two things they call God to witness to:--

   1. That, though they suffered these hard things, yet they kept close to
   God and to their duty (v. 17): "All this has come upon us, and it is as
   bad perhaps as bad can be, yet have we not forgotten thee, neither cast
   off the thoughts of thee nor deserted the worship of thee; for, though
   we cannot deny but that we have dealt foolishly, yet we have not dealt
   falsely in thy covenant, so as to cast thee off and take to other gods.
   Though idolaters were our conquerors, we did not therefore entertain
   any more favourable thoughts of their idols and idolatries; though thou
   hast seemed to forsake us and withdraw from us, yet we have not
   therefore forsaken thee." The trouble they had been long in was very
   great: "We have been sorely broken in the place of dragons, among men
   as fierce, and furious, and cruel, as dragons. We have been covered
   with the shadow of death, that is, we have been under deep melancholy
   and apprehensive of nothing short of death. We have been wrapped up in
   obscurity, and buried alive; and thou hast thus broken us, thou hast
   thus covered us (v. 19), yet we have not harboured any hard thoughts of
   thee, nor meditated a retreat from thy service. Though thou hast slain
   us, we have continued to trust in thee: Our heart has not turned back;
   we have not secretly withdrawn our affections from thee, neither have
   our steps, either in our religious worship or in our conversation,
   declined from thy way (v. 18), the way which thou hast appointed us to
   walk in." When the heart turns back the steps will soon decline; for it
   is the evil heart of unbelief that inclines to depart from God. Note,
   We may the better bear our troubles, how pressing soever, if in them we
   still hold fast our integrity. While our troubles do not drive us from
   our duty to God we should not suffer them to drive us from our comfort
   in God; for he will not leave us if we do not leave him. For the proof
   of their integrity they take God's omniscience to witness, which is as
   much the comfort of the upright in heart as it is the terror of
   hypocrites (v. 20, 21): "If we have forgotten the name of our God,
   under pretence that he had forgotten us, or in our distress have
   stretched out our hands to a strange god, as more likely to help us,
   shall not God search this out? Shall he not know it more fully and
   distinctly than we know that which we have with the greatest care and
   diligence searched out? Shall he not judge it, and call us to an
   account for it?" Forgetting God was a heart-sin, and stretching our the
   hand to a strange god was often a secret sin, Ezek. viii. 12. But
   heart-sins and secret sins are known to God, and must be reckoned for;
   for he knows the secrets of the heart, and therefore is a infallible
   judge of the words and actions.

   2. That they suffered these hard things because they kept close to God
   and to their duty (v. 22): "It is for thy sake that we are killed all
   the day long, because we stand related to thee, are called by thy name,
   call upon thy name, and will not worship other gods." In this the
   Spirit of prophecy had reference to those who suffered even unto death
   for the testimony of Christ, to whom it is applied, Rom. viii. 36. So
   many were killed, and put to such lingering deaths, that they were in
   the killing all the day long; so universally was this practised that
   when a man became a Christian he reckoned himself as a sheep appointed
   for the slaughter.

   II. By way of petition, with reference to their present distress, that
   God would, in his own due time, work deliverance for them. 1. Their
   request is very importunate: Awake, arise, v. 23. Arise for our help;
   redeem us (v. 26); come speedily and powerfully to our relief, Ps.
   lxxx. 2. Stir up thy strength, and come and save us. They had
   complained (v. 12) that God had sold them; here they pray (v. 26) that
   God would redeem them; for there is no appealing from God, but by
   appealing to him. If he sell us, it is not any one else that can redeem
   us; the same hand that tears must heal, that smites must bind up, Hos.
   vi. 1. They had complained (v. 9), Thou hast cast us off; but here they
   pray (v. 23), "Cast us not off forever; let us not be finally forsaken
   of God." 2. The expostulations are very moving: Why sleepest thou? v.
   23. He that keeps Israel neither slumbers nor sleeps; but, when he does
   not immediately appear for the deliverance of his people, they are
   tempted to think he sleeps. The expression is figurative (as Ps.
   lxxviii. 65, Then the Lord awaked as one out of sleep); but it was
   applicable to Christ in the letter (Matt. viii. 24); he was asleep when
   his disciples were in a storm, and they awoke him, saying, Lord, save
   us, we perish. "Wherefore hidest thou thy face, that we may not see
   thee and the light of thy countenance?" Or, "that thou mayest not see
   us and our distresses? Thou forgettest our affliction and our
   oppression, for it still continues, and we see no way open for our
   deliverance." And, 3. The pleas are very proper, not their own merit
   and righteousness, though they had the testimony of their consciences
   concerning their integrity, but they plead the poor sinner's pleas.
   (1.) Their own misery, which made them the proper objects of the divine
   compassion (v. 25): "Our soul is bowed down to the dust under
   prevailing grief and fear. We have become as creeping things, the most
   despicable animals: Our belly cleaves unto the earth; we cannot lift up
   ourselves, neither revive our own drooping spirits nor recover
   ourselves out of our low and sad condition, and we lie exposed to be
   trodden on by every insulting foe." 2. God's mercy: "O redeem us for
   they mercies' sake; we depend upon the goodness of thy nature, which is
   the glory of thy name (Exod. xxxiv. 6), and upon those sure mercies of
   David which are conveyed by the covenant to all his spiritual seed."
     __________________________________________________________________

P S A L M S

  PSALM XLV.

   This psalm is an illustrious prophecy of Messiah the Prince: it is all
   over gospel, and points at him only, as a bridegroom espousing the
   church to himself and as a king ruling in it and ruling for it. It is
   probable that our Saviour has reference to this psalm when he compares
   the kingdom of heaven, more than once, to a nuptial solemnity, the
   solemnity of a royal nuptial, Matt. xxii. 2; xxv. 1. We have no reason
   to think it has any reference to Solomon's marriage with Pharaoh's
   daughter; if I thought that it had reference to any other than the
   mystical marriage between Christ and his church, I would rather apply
   it to some of David's marriages, because he was a man of war, such a
   one as the bridegroom here is described to be, which Solomon was not.
   But I take it to be purely and only meant of Jesus Christ; of him
   speaks the prophet this, of him and of no other man; and to him ( ver.
   6, 7) it is applied in the New Testament (Heb. i. 8), nor can it be
   understood of any other. The preface speaks the excellency of the song,
   ver. 1. The psalm speaks, I. Of the royal bridegroom, who is Christ. 1.
   The transcendent excellency of his person, ver. 2. 2. The glory of his
   victories, ver. 3-5. 3. The righteousness of his government, ver. 6, 7.
   4. The splendour of his court, ver. 8, 9. II. Of the royal bride, which
   is the church. 1. Her consent gained, ver. 10, 11. 2. The nuptials
   solemnized, ver. 12-15. 3. The issue of this marriage, ver. 16, 17. In
   singing this psalm our hearts must be filled with high thoughts of
   Christ, with an entire submission to and satisfaction in his
   government, and with an earnest desire of the enlarging and
   perpetuating of his church in the world.

Nuptial Song; Glories of the Messiah.

   To the chief musician upon Shoshannim, for the sons of Korah, Maschil.
   A song of loves.

   1 My heart is inditing a good matter: I speak of the things which I
   have made touching the king: my tongue is the pen of a ready writer.
   2 Thou art fairer than the children of men: grace is poured into thy
   lips: therefore God hath blessed thee for ever.   3 Gird thy sword upon
   thy thigh, O most mighty, with thy glory and thy majesty.   4 And in
   thy majesty ride prosperously because of truth and meekness and
   righteousness; and thy right hand shall teach thee terrible things.   5
   Thine arrows are sharp in the heart of the king's enemies; whereby the
   people fall under thee.

   Some make Shoshannim, in the title, to signify an instrument of six
   strings; others take it in its primitive signification for lilies or
   roses, which probably were strewed, with other flowers, at nuptial
   solemnities; and then it is easily applicable to Christ who calls
   himself the rose of Sharon and the lily of the valleys, Cant. ii. 1. It
   is a song of loves, concerning the holy love that is between Christ and
   his church. It is a song of the well-beloved, the virgins, the
   companions of the bride (v. 14), prepared to be sung by them. The
   virgin-company that attend the Lamb on Mount Zion are said to sing a
   new song, Rev. xiv. 3, 4.

   I. The preface (v. 1) speaks, 1. The dignity of the subject. It is a
   good matter, and it is a pity that such a moving art as poetry should
   every be employed about a bad matter. It is touching the King, King
   Jesus, and his kingdom and government. Note, Those that speak of Christ
   speak of a good matter, no subject so noble, so copious, so fruitful,
   so profitable, and so well-becoming us; it is a shame that this good
   matter is not more the matter of our discourse. 2. The excellency of
   the management. This song was a confession with the mouth of faith in
   the heart concerning Christ and his church. (1.) The matter was well
   digested, as it well deserved: My heart is inditing it, which perhaps
   is meant of that Spirit of prophecy that dictated the psalm to David,
   that Spirit of Christ which was in the prophets, 1 Pet. i. 11. But it
   is applicable to his devout meditations and affections in his heart,
   out of the abundance of which his mouth spoke. Things concerning Christ
   ought to be thought of by us with all possible seriousness, with
   fixedness of thought and a fire of holy love, especially when we are to
   speak of those things. We then speak best of Christ and divine things
   when we speak from the heart that which has warmed and affected us; and
   we should never be rash in speaking of the things of Christ, but weigh
   well beforehand what we have to say, lest we speak amiss. See Eccl. v.
   2. (2.) It was well expressed: I will speak of the things which I have
   made. He would express himself, [1.] With all possible clearness, as
   one that did himself understand and was affected with the things he
   spoke of. Not, "I will speak the things I have heard from others," that
   is speaking by rote; but, "the things which I have myself studied."
   Note, What God has wrought in our souls, as well as what he has wrought
   for them, we must declare to others, Ps. lxvi. 16. [2.] With all
   possible cheerfulness, freedom, and fluency: "My tongue is as the pen
   of a ready writer, guided by my heart in every word as the pen is by
   the hand." We call the prophets the penmen of scripture, whereas really
   they were but the pen. The tongue of the most subtle disputant, and the
   most eloquent orator, is but the pen with which God writes what he
   pleases. Why should we quarrel with the pen if bitter things be written
   against us, or idolize the pen if it write in our favour? David not
   only spoke what he thought of Christ, but wrote it, that it might
   spread the further and last the longer. His tongue was as the pen of a
   ready writer, that lets nothing slip. When the heart is inditing a good
   matter it is a pity but the tongue should be as the pen of a ready
   writer, to leave it upon record.

   II. In these verses the Lord Jesus is represented,

   1. As most beautiful and amiable in himself. It is a marriage-song; and
   therefore the transcendent excellencies of Christ are represented by
   the beauty of the royal bridegroom (v. 2): Thou art fairer than the
   children of men, than any of them. He proposed (v. 1) to speak of the
   King, but immediately directs his speech to him. Those that have an
   admiration and affection for Christ love to go to him and tell him so.
   Thus we must profess our faith, that we see his beauty, and our love,
   that we are pleased with it: Thou are fair, thou art fairer than the
   children of men. Note, Jesus Christ is in himself, and in the eyes of
   all believers, more amiable and lovely than the children of men. The
   beauties of the Lord Jesus, as God, as Mediator, far surpass those of
   human nature in general and those which the most amiable and excellent
   of the children of men are endowed with; there is more in Christ to
   engage our love than there is or can be in any creature. Our beloved is
   more than another beloved. The beauties of this lower world, and its
   charms, are in danger of drawing away our hearts from Christ, and
   therefore we are concerned to understand how much he excels them all,
   and how much more worthy he is of our love.

   2. As the great favourite of heaven. He is fairer than the children of
   men, for God has done more for him than for any of the children of men,
   and all his kindness to the children of men is for his sake, and passes
   through his hands, through his mouth. (1.) He has grace, and he has it
   for us; Grace is poured into thy lips. By his word, his promise, his
   gospel, the good-will of God is made known to us and the good work of
   God is begun and carried on in us. He received all grace from God, all
   the endowments that were requisite to qualify him for his work and
   office as Mediator, that from his fulness we might receive, John i. 16.
   It was not only poured into his heart, for his own strength and
   encouragement, but poured into his lips, that by the words of his mouth
   in general, and the kisses of his mouth to particular believers, he
   might communicate both holiness and comfort. From this grace poured
   into his lips proceeded those gracious words which all admired, Luke
   iv. 22. The gospel of grace is poured into his lips; for it began to be
   spoken by the Lord, and from him we receive it. He has the words of
   eternal life. The spirit of prophecy is put into thy lips; so the
   Chaldee. (2.) He has the blessing, and he has it for us. "Therefore,
   because thou art the great trustee of divine grace for the use and
   benefit of the children of men, therefore God has blessed thee for
   ever, has made thee an everlasting blessing, so as that in thee all the
   nations of the earth shall be blessed." Where God gives his grace he
   will give his blessing. We are blessed with spiritual blessings in
   Christ Jesus, Eph. i. 3.

   3. As victorious over all his enemies. The royal bridegroom is a man of
   war, and his nuptials do not excuse him from the field of battle (as
   was allowed by the law, Deut. xxiv. 5); nay, they bring him to the
   field of battle, for he is to rescue his spouse by dint of sword out of
   her captivity, to conquer her, and to conquer for her, and then to
   marry her. Now we have here,

   (1.) His preparations for war (v. 3): Gird thy sword upon thy thigh, O
   Most Mighty! The word of God is the sword of the Spirit. By the
   promises of that word, and the grace contained in those promises, souls
   are made willing to submit to Jesus Christ and become his loyal
   subjects; by the threatenings of that word, and the judgments executed
   according to them, those that stand it out against Christ will, in due
   time, be brought down and ruined. By the gospel of Christ many Jews and
   Gentiles were converted, and, at length, the Jewish nation was
   destroyed, according to the predictions of it, for their implacable
   enmity to it; and paganism was quite abolished. The sword here girt on
   Christ's thigh is the same which is said to proceed out of his mouth,
   Rev. xix. 15. When the gospel was sent fort to be preached to all
   nations, then our Redeemer girded his sword upon his thigh.

   (2.) His expedition to this holy war: He goes forth with his glory and
   his majesty, as a great king takes the field with abundance of pomp and
   magnificence--his sword, his glory, and majesty. In his gospel he
   appears transcendently great and excellent, bright and blessed, in the
   honour and majesty which the Father had laid upon him. Christ, both in
   his person and in his gospel, had nothing of external glory or majesty,
   nothing to charm men (for he had no form nor comeliness), nothing to
   awe men, for he took upon him the form of a servant; it was all
   spiritual glory, spiritual majesty. There is so much grace, and
   therefore glory, in that word, He that believes shall be saved, so much
   terror, and therefore majesty, in that word, He that believes shall not
   be damned, that we may well say, in the chariot of that gospel, which
   these words are the sum of, the Redeemer rides forth in glory and
   majesty. In thy majesty ride prosperously, v. 4. Prosper thou; ride
   thou. This speaks the promise of his Father, that he should prosper
   according to the good pleasure of the Lord, that he should divide the
   spoil with the strong, in recompence of his sufferings. Those cannot
   but prosper to whom God says, Prosper, Isa. lii. 10-12. And it denotes
   the good wishes of his friends, praying that he may prosper in the
   conversion of souls to him, and the destruction of all the powers of
   darkness that rebel against him. "Thy kingdom come; Go on and prosper."

   (3.) The glorious cause in which he is engaged--because of truth, and
   meekness, and righteousness, which were, in a manner, sunk and lost
   among men, and which Christ came to retrieve and rescue. [1.] The
   gospel itself is truth, meekness, and righteousness; it commands by the
   power of truth and righteousness; for Christianity has these,
   incontestably, on its side, and yet it is to be promoted by meekness
   and gentleness, 1 Cor. iv. 12, 13; 2 Tim. ii. 25. [2.] Christ appears
   in it in his truth, meekness, and righteousness, and these are his
   glory and majesty, and because of these he shall prosper. Men are
   brought to believe on him because he is true, to learn of him because
   he is meek, Matt. xi. 29 (the gentleness of Christ is of mighty force,
   2 Cor. x. 1), and to submit to him because he is righteous and rules
   with equity. [3.] The gospel, as far as it prevails with men, sets up
   in their hearts truth, meekness, and righteousness, rectifies their
   mistakes by the light of truth, controls their passions by the power of
   meekness, and governs their hearts and lives by the laws of
   righteousness. Christ came, by setting up his kingdom among men, to
   restore those glories to a degenerate world, and to maintain the cause
   of those just and rightful rulers under him that by error, malice, and
   iniquity, had been deposed.

   (4.) The success of his expedition: "Thy right hand shall teach thee
   terrible things; thou shalt experience a wonderful divine power going
   along with thy gospel, to make it victorious, and the effects of it
   will be terrible things." [1.] In order to the conversion and reduction
   of souls to him, there are terrible things to be done; the heart must
   be pricked, conscience must be startled, and the terrors of the Lord
   must make way for his consolations. This is done by the right hand of
   Christ. The Comforter shall continue, John xvi. 8. [2.] In the conquest
   of the gates of hell and its supporters, in the destruction of Judaism
   and Paganism, terrible things will be done, which will make men's
   hearts fail them for fear (Luke xxi. 26) and great men and chief
   captains call to the rocks and mountains to fall on them, Rev. vi. 15.
   The next verse describes these terrible things (v. 5): Thy arrows are
   sharp in the heart of the king's enemies. First, Those that were by
   nature enemies are thus wounded, in order to their being subdued and
   reconciled. Convictions are like the arrows of the bow, which are sharp
   in the heart on which they fasten, and bring people to fall under
   Christ, in subjection to his laws and government. Those that thus fall
   on this stone shall by broken, Matt. xxi. 44. Secondly, Those that
   persist in their enmity are thus wounded, in order to their being
   ruined. The arrows of God's terrors are sharp in their hearts, whereby
   they shall fall under him, so as to be made his footstool, Ps. cx. 1.
   Those that would not have him to reign over them shall be brought forth
   and slain before him (Luke xix. 27); those that would not submit to his
   golden sceptre shall be broken to pieces by his iron rod.

Majesty and Glory of Christ.

   6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom
   is a right sceptre.   7 Thou lovest righteousness, and hatest
   wickedness: therefore God, thy God, hath anointed thee with the oil of
   gladness above thy fellows.   8 All thy garments smell of myrrh, and
   aloes, and cassia, out of the ivory palaces, whereby they have made
   thee glad.   9 Kings' daughters were among thy honourable women: upon
   thy right hand did stand the queen in gold of Ophir.

   We have here the royal bridegroom filling his throne with judgment and
   keeping his court with splendour.

   I. He here fills his throne with judgment. It is God the Father that
   says to the Son here, Thy throne, O God! is forever and ever, as
   appears Heb. i. 8, 9, where this is quoted to prove that he is God and
   has a more excellent name than the angels. The Mediator is God, else he
   neither would have been able to do the Mediator's work nor fit to wear
   the Mediator's crown. Concerning his government observe, 1. The
   eternity of it; it is for ever and ever. It shall continue on earth
   throughout all the ages of time, in despite of all the opposition of
   the gates of hell; and in the blessed fruits and consequences of it it
   shall last as long as the days of heaven, and run parallel with the
   line of eternity itself. Perhaps even then the glory of the Redeemer,
   and the blessedness of the redeemed, shall be in a continual infinite
   progression; for it is promised that not only of his government, but of
   the increase of his government and peace, there shall be no end (Isa.
   ix. 7); even when the kingdom shall be delivered up to God even the
   Father (1 Cor. xv. 24) the throne of the Redeemer will continue. 2. The
   equity of it: The sceptre of thy kingdom, the administration of thy
   government, is right, exactly according to the eternal counsel and will
   of God, which is the eternal rule and reason of good and evil. Whatever
   Christ does he does none of his subjects any wrong, but gives redress
   to those that do suffer wrong: He loves righteousness, and hates
   wickedness, v. 7. He himself loves to do righteousness, and hates to do
   wickedness; and he loves those that do righteousness, and hates those
   that do wickedness. By the holiness of his life, the merit of his
   death, and the great design of his gospel, he has made it to appear
   that he loves righteousness (for by his example, his satisfaction, and
   his precepts, he has brought in an everlasting righteousness), and that
   he hates wickedness, for never did God's hatred of sin appear so
   conspicuously as it did in the sufferings of Christ. 3. The
   establishment and elevation of it: Therefore God, even thy God (Christ,
   as Mediator, called God his God, John xx. 17, as commissioned by him,
   and the head of those that are taken into covenant with him), has
   anointed thee with the oil of gladness. Therefore, that is, (1.) "In
   order to this righteous government of thine, God has given thee his
   Spirit, that divine unction, to qualify thee for thy undertaking," Isa.
   lxi. 1. 1. The Spirit of the Lord God is upon me, because he has
   anointed me. What God called him to he fitted him for, Isa. xi. 2. The
   Spirit is called the oil of gladness because of the delight wherewith
   Christ was filled in carrying on his undertaking. He was anointed with
   the Spirit above all his fellows, above all those that were anointed,
   whether priests or kings. (2.) "In recompence of what thou has done and
   suffered for the advancement of righteousness and the destruction of
   sin God has anointed thee with the oil of gladness, has brought thee to
   all the honours and all the joys of thy exalted state." Because he
   humbled himself, God has highly exalted him, Phil. ii. 8, 9. His
   anointing him denotes the power and glory to which he is exalted; he is
   invested in all the dignities and authorities of the Messiah. And his
   anointing him with the oil of gladness denotes the joy that was set
   before him (so his exaltation is expressed, Heb. xii. 2) both in the
   light of his Father's countenance (Acts ii. 28) and in the success of
   his undertaking, which he shall see, and be satisfied, Isa. liii. 11.
   This he is anointed with above all his fellows, above all believers,
   who are his brethren, and who partake of the anointing--they by
   measure, he without measure. But the apostle brings it to prove his
   pre-eminence above the angels, Heb. i. 4, 9. The salvation of sinners
   is the joy of angels (Luke xv. 10), but much more of the Son.

   II. He keeps his court with splendour and magnificence. 1. His robes of
   state, wherein he appears, are taken notice of, not for their pomp,
   which might strike an awe upon the spectator, but their pleasantness
   and the gratefulness of the odours with which they were perfumed (v.
   8): They smell of myrrh, aloes, and cassia (the oil of gladness with
   which he and his garments were anointed): these were some of the
   ingredients of the holy anointing oil which God appointed, the like to
   which was not to be made up for any common use (Exod. xxx. 23, 24),
   which was typical of the unction of the Spirit which Christ, the great
   high priest of our profession, received, and to which therefore there
   seems here to be a reference. It is the savour of these good ointments,
   his graces and comforts, that draws souls to him (Cant. i. 3, 4) and
   makes him precious to believers, 1 Pet. ii. 7. 2. His royal palaces are
   said to be ivory ones, such as were then reckoned most magnificent. We
   read of an ivory house that Ahab made, 1 Kings xxii. 39. The mansions
   of light above are the ivory palaces, whence all the joys both of
   Christ and believers come, and where they will be for ever in
   perfection; for by them he is made glad, and all that are his with him;
   for they shall enter into the joy of their Lord. 3. The beauties of his
   court shine very brightly. In public appearances at court, when the
   pomp of it is shown, nothing is supposed to contribute so much to it as
   the splendour of the ladies, which is alluded to here, v. 9. (1.)
   Particular believers are here compared to the ladies at court, richly
   dressed in honour of the sovereign: Kings' daughters are among thy
   honourable women, whose looks, and mien, and ornaments, we may suppose,
   from the height of their extraction, to excel all others. All true
   believers are born from above; they are the children of the King of
   kings. These attend the throne of the Lord Jesus daily with their
   prayers and praises, which is really their honour, and he is pleased to
   reckon it his. The numbering of kings' daughters among his honourable
   women, or maids of honour, intimates that the kings whose daughters
   they were should be tributaries to him and dependents on him, and would
   therefore think it a preferment to their daughters to attend him. (2.)
   The church in general, constituted of these particular believers, is
   here compared to the queen herself--the queen-consort, whom, by an
   everlasting covenant, he hath betrothed to himself. She stands at his
   right hand, near to him, and receives honour from him, in the richest
   array, in gold of Ophir, in robes woven with golden thread or with a
   gold chain and other ornaments of gold. This is the bride, the Lamb's
   wife, whose graces, which are her ornaments, are compared to fine
   linen, clean and white (Rev. xix. 8), for their purity, here to gold of
   Ophir, for their costliness; for, as we owe our redemption, so we owe
   our adorning, not to corruptible things, but to the precious blood of
   the Son of God.

The Glory of the Church.

   10 Hearken, O daughter, and consider, and incline thine ear; forget
   also thine own people, and thy father's house;   11 So shall the king
   greatly desire thy beauty: for he is thy Lord; and worship thou him.
   12 And the daughter of Tyre shall be there with a gift; even the rich
   among the people shall intreat thy favour.   13 The king's daughter is
   all glorious within: her clothing is of wrought gold.   14 She shall be
   brought unto the king in raiment of needlework: the virgins her
   companions that follow her shall be brought unto thee.   15 With
   gladness and rejoicing shall they be brought: they shall enter into the
   king's palace.   16 Instead of thy fathers shall be thy children, whom
   thou mayest make princes in all the earth.   17 I will make thy name to
   be remembered in all generations: therefore shall the people praise
   thee for ever and ever.

   This latter part of the psalm is addressed to the royal bride, standing
   on the right hand of the royal bridegroom. God, who said to the Son,
   Thy throne is for ever and ever, says this to the church, which, upon
   the account of her espousals to the Son, he here calls his daughter.

   I. He tells her of the duties expected from her, which ought to be
   considered by all those that come into relation to the Lord Jesus:
   "Hearken, therefore, and consider this, and incline thy ear, that is,
   submit to those conditions of thy espousals, and bring thy will to
   comply with them." This is the method of profiting by the word of God.
   He that has ears, let him hear, let him hearken diligently; he that
   hearkens, let him consider and weigh it duly; he that considers, let
   him incline and yield to the force of what is laid before him. And what
   is it that is here required?

   1. She must renounce all others.

   (1.) Here is the law of her espousals: "Forget thy own people and thy
   father's house, according to the law of marriage. Retain not the
   affection thou hast had for them, nor covet to return to them again;
   banish all such remembrance (not only of thy people that were dear to
   thee, but of thy father's house that were dearer) as may incline thee
   to look back, as Lot's wife to Sodom." When Abraham, in obedience to
   God's call, had quitted his native soil, he was not so much as mindful
   of the country whence he came out. This shows, [1.] How necessary it
   was for those who were converted from Judaism or paganism to the faith
   of Christ wholly to cast out the old leaven, and not to bring into
   their Christian profession either the Jewish ceremonies or the heathen
   idolatries, for these would make such a mongrel religion in
   Christianity as the Samaritans had. [2.] How necessary it is for us
   all, when we give up our names to Jesus Christ, to hate father and
   mother, and all that is dear to us in this world, in comparison, that
   is, to love them less than Christ and his honour, and our interest in
   him, Luke xiv. 26.

   (2.) Here is good encouragement given to the royal bride thus entirely
   to break off from her former alliances: So shall the king greatly
   desire thy beauty, which intimates that the mixing of her old rites and
   customs, whether Jewish or Gentile, with her religion, would blemish
   her beauty and would hazard her interest in the affections of the royal
   bridegroom, but that, if she entirely conformed to his will, he would
   delight in her. The beauty of holiness, both on the church and on
   particular believers, is in the sight of Christ of great price and very
   amiable. Where that is he says, This is my rest for ever; here will I
   dwell, for I have desired it. Among the golden candlesticks he walks
   with pleasure, Rev. ii. 1.

   2. She must reverence him, must love, honour, and obey him: He is thy
   Lord, and worship thou him. The church is to be subject to Christ as
   the wife to the husband (Eph. v. 24), to call him Lord, as Sarah called
   Abraham, and to obey him (1 Pet. iii. 6), and so not only to submit to
   his government, but to give him divine honours. We must worship him as
   God, and our Lord; for this is the will of God, that all men should
   honour the Son even as they honour the Father; nay, in so doing it is
   reckoned that they honour the Father. If we confess that Christ is
   Lord, and pay our homage to him accordingly, it is to the glory of God
   the Father, Phil. ii. 11.

   II. He tells her of the honours designed for her.

   1. Great court should be made to her, and rich presents brought her (v.
   12): "The daughter of Tyre," a rich and splendid city, "the daughter of
   the King of Tyre shall be there with a gift; every royal family round
   about shall send a branch, as a representative of the whole, to seek
   thy favour and to make an interest in thee; even the rich among the
   people, whose wealth might be thought to exempt them from dependence at
   court, even they shall entreat thy favour, for his sake to whom thou
   art espoused, that by thee they may make him their friend." The Jews,
   the pretending Jews, who are rich to a proverb (as rich as a Jew),
   shall come and worship before the church's feet in the Philadelphian
   period, and shall know that Christ has loved her, Rev. iii. 9. When the
   Gentiles, being converted to the faith of Christ, join themselves to
   the church, they then come with a gift, 2 Cor. viii. 5; Rom. xv. 16.
   When with themselves they devote all they have to the honour of Christ,
   and the service of his kingdom, they then come with a gift.

   2. She shall be very splendid, and highly esteemed in the eyes of all,
   (1.) For her personal qualifications, the endowments of her mind, which
   every one shall admire (v. 13): The king's daughter is all glorious
   within. Note, The glory of the church is spiritual glory, and that is
   indeed all glory; it is the glory of the soul, and that is the man; it
   is glory in God's sight, and it is an earnest of eternal glory. The
   glory of the saints falls not within the view of a carnal eye. As their
   life, so their glory, is hidden with Christ in God, neither can the
   natural man know it, for it is spiritually discerned; but those who do
   so discern it highly value it. Let us see here what is that true glory
   which we should be ambitious of, not that which makes a fair show in
   the flesh, but which is in the hidden man of the heart, in that which
   is not corruptible (1 Pet. iii. 4), whose praise is not of men, but of
   God, Rom. ii. 29. (2.) For her rich apparel. Though all her glory is
   within, that for which she is truly valuable, yet her clothing also is
   of wrought gold; the conversation of Christians, in which they appear
   in the world, must be enriched with good works, not gay and gaudy ones,
   like paint and flourish, but substantially good, like gold; and it must
   be accurate and exact, like wrought gold, which is worked with a great
   deal of care and caution.

   3. Her nuptials shall be celebrated with a great deal of honour and joy
   (v. 14, 15): She shall be brought to the king, as the Lord God brought
   the woman to the man (Gen. ii. 22), which was a type of this mystical
   marriage between Christ and his church. None are brought to Christ but
   whom the Father brings, and he has undertaken to do it; none besides
   are so brought to the king (v. 14) as to enter into the king's palace,
   v. 15.

   (1.) This intimates a two-fold bringing of the spouse to Christ. [1.]
   In the conversion of souls to Christ; then they are espoused to him,
   privately contracted, as chaste virgins, 2 Cor. xi. 2; Rom. vii. 4.
   [2.] In the completing of the mystical body, and the glorification of
   all the saints, at the end of time; then the bride, the Lamb's wife,
   shall be made completely ready, when all that belong to the election of
   grace shall be called in and called home, and all gathered together to
   Christ, 2 Thess. ii. 1. Then is the marriage of the Lamb come (Rev.
   xix. 7; xxi. 2), and the virgins go forth to meet the bridegroom, Matt.
   xxv. 1. Then they shall enter into the king's palaces, into the
   heavenly mansions, to be ever with the Lord.

   (2.) In both these espousals, observe, to the honour of the royal
   bride, [1.] Her wedding clothes--raiment of needle-work, the
   righteousness of Christ, the graces of the Spirit; both curiously
   wrought by divine wisdom. [2.] Her bride-maids--the virgins her
   companions, the wise virgins who have oil in their vessels as well as
   in their lamps, those who, being joined to the church, cleave to it and
   follow it, these shall go in to the marriage. [3.] The mirth with which
   the nuptials will be celebrated: With gladness and rejoicing shall she
   be brought. When the prodigal is brought home to his father it is meet
   that we should make merry and be glad (Luke xv. 32); and when the
   marriage of the Lamb has come let us be glad and rejoice (Rev. xix. 7);
   for the day of his espousals is the day of the gladness of his heart,
   Cant. iii. 11.

   4. The progeny of this marriage shall be illustrious (v. 16): Instead
   of thy fathers shall be thy children. Instead of the Old-Testament
   church, the economy of which had waxed old, and ready to vanish away
   (Heb. viii. 13), as the fathers that are going off, there shall be a
   New-Testament church, a Gentile-church, that shall be grafted into the
   same olive and partake of its root and fatness (Rom. xi. 17); more and
   more eminent shall be the children of the desolate than the children of
   the married wife, Isa. liv. 1. This promise to Christ is of the same
   import with that Isa. liii. 10, He shall see his seed; and these shall
   be made princes in all the earth; there shall be some of all nations
   brought into subjection to Christ, and so made princes, made to our God
   kings and priests, Rev. i. 6. Or it may intimate that there should be a
   much greater number of Christian kings than ever there was of Jewish
   kings (those in Canaan only, these in all the earth), nursing fathers
   and nursing mothers to the church, which shall suck the breasts of
   kings. They are princes of Christ's making; for by him kings reign and
   princes decree justice.

   5. The praise of this marriage shall be perpetual in the praises of the
   royal bridegroom (v. 18): I will make thy name to be remembered. His
   Father has given him a name above every name, and here promises to make
   it perpetual, by keeping up a succession of ministers and Christians in
   every age, that shall bear up his name, which shall thus endure for
   ever (Ps. lxxii. 17), by being remembered in all the generations of
   time; for the entail of Christianity shall not be cut off. "Therefore,
   because they shall remember thee in all generations, they shall praise
   thee for ever and ever." Those that help to support the honour of
   Christ on earth shall in heaven see his glory, and share in it, and be
   for ever praising him. In the believing hope of our everlasting
   happiness in the other world let us always keep up the remembrance of
   Christ, as our only way thither, in our generation; and, in assurance
   of the perpetuating of the kingdom of the Redeemer in the world, let us
   transmit the remembrance of him to succeeding generations, that his
   name may endure for ever and be as the days of heaven.
     __________________________________________________________________

P S A L M S

  PSALM XLVI.

   This psalm encourages us to hope and trust in God, and his power, and
   providence, and gracious presence with his church in the worst of
   times, and directs us to give him the glory of what he has done for us
   and what he will do: probably it was penned upon occasion of David's
   victories over the neighbouring nations (2 Sam. viii.), and the rest
   which God gave him from all his enemies round about. We are here
   taught, I. To take comfort in God when things look very black and
   threatening, ver. 1-5. II. To mention, to his praise, the great things
   he had wrought for his church against its enemies, ver. 6-9. III. To
   assure ourselves that God who has glorified his own name will glorify
   it yet again, and to comfort ourselves with that, ver. 10, 11. We may,
   in singing it, apply it either to our spiritual enemies, and be more
   than conquerors over them, or to the public enemies of Christ's kingdom
   in the world and their threatening insults, endeavouring to preserve a
   holy security and serenity of mind when they seem most formidable. It
   is said of Luther that, when he heard any discouraging news, he would
   say, Come let us sing the forty-sixth psalm.

God the Protection of His People.

   To the chief musician for the sons of Korah. A song upon Alamoth.

   1 God is our refuge and strength, a very present help in trouble.   2
   Therefore will not we fear, though the earth be removed, and though the
   mountains be carried into the midst of the sea;   3 Though the waters
   thereof roar and be troubled, though the mountains shake with the
   swelling thereof. Selah.   4 There is a river, the streams whereof
   shall make glad the city of God, the holy place of the tabernacles of
   the most High.   5 God is in the midst of her; she shall not be moved:
   God shall help her, and that right early.

   The psalmist here teaches us by his own example.

   I. To triumph in God, and his relation to us and presence with us,
   especially when we have had some fresh experiences of his appearing in
   our behalf (v. 1): God is our refuge and strength; we have found him
   so, he has engaged to be so, and he ever will be so. Are we pursued?
   God is our refuge to whom we may flee, and in whom we may be safe and
   think ourselves so; secure upon good grounds, Prov. xviii. 10. Are we
   oppressed by troubles? Have we work to do and enemies to grapple with?
   God is our strength, to bear us up under our burdens, to fit us for all
   our services and sufferings; he will by his grace put strength into us,
   and on him we may stay ourselves. Are we in distress? He is a help, to
   do all that for us which we need, a present help, a help found (so the
   word is), one whom we have found to be so, a help on which we may write
   Probatum est--It is tried, as Christ is called a tried stone, Isa.
   xxviii. 16. Or, a help at hand, one that never is to seek for, but that
   is always near. Or, a help sufficient, a help accommodated to every
   case and exigence; whatever it is, he is a very present help; we cannot
   desire a better help, nor shall ever find the like in any creature.

   II. To triumph over the greatest dangers: God is our strength and our
   help, a God all-sufficient to us; therefore will not we fear. Those
   that with a holy reverence fear God need not with any amazement to be
   afraid of the power of hell or earth. If God be for us, who can be
   against us; to do us any harm? It is our duty, it is our privilege, to
   be thus fearless; it is an evidence of a clear conscience, of an honest
   heart, and of a lively faith in God and his providence and promise: "We
   will not fear, though the earth be removed, though all our
   creature-confidences fail us and sink us; nay, though that which should
   support us threaten to swallow us up, as the earth did Korah," for
   whose sons this psalm was penned, and, some think, by them; yet while
   we keep close to God, and have him for us, we will not fear, for we
   have no cause to fear;


   ----Si fractus illabatur orbis,

   Impavidum ferient ruinæ.

   --Let Jove's dread arm With thunder rend the spheres,

   Beneath the crush of worlds undaunted he appears.

   --Hor.

   Observe here, 1. How threatening the danger is. We will suppose the
   earth to be removed, and thrown into the sea, even the mountains, the
   strongest and firmest parts of the earth, to lie buried in the
   unfathomed ocean; we will suppose the sea to roar and rage, and make a
   dreadful noise, and its foaming billows to insult the shore with so
   much violence as even to shake the mountains, v. 3. Though kingdoms and
   states be in confusion, embroiled in wars, tossed with tumults, and
   their governments incontinual revolution--though their powers combine
   against the church and people of God, aim at no less than their ruin,
   and go very near to gain their point--yet will not we fear, knowing
   that all these troubles will end well for the church. See Ps. xciii. 4.
   If the earth be removed, those have reason to fear who have laid up
   their treasures on earth, and set their hearts upon it; but not those
   who have laid up for themselves treasures in heaven, and who expect to
   be most happy when the earth and all the works that are therein shall
   be burnt up. Let those be troubled at the troubling of the waters who
   build their confidence on such a floating foundation, but not those who
   are led to the rock that is higher than they, and find firm footing
   upon that rock. 2. How well-grounded the defiance of this danger is,
   considering how well guarded the church is, and that interest which we
   are concerned for. It is not any private particular concern of our own
   that we are in pain about; no, it is the city of God, the holy place of
   the tabernacles of the Most High; it is the ark of God for which our
   hearts tremble. But, when we consider what God has provided for the
   comfort and safety of his church, we shall see reason to have our
   hearts fixed, and set above the fear of evil tidings. Here is, (1.) Joy
   to the church, even in the most melancholy and sorrowful times (v. 4):
   There is a river the streams whereof shall make it glad, even then when
   the waters of the sea roar and threaten it. It alludes to the waters of
   Siloam, which went softly by Jerusalem (Isa. viii. 6, 7): though of no
   great depth or breadth, yet the waters of it were made serviceable to
   the defence of Jerusalem in Hezekiah's time, Isa. xxii. 10, 11. But
   this must be understood spiritually; the covenant of grace is the
   river, the promises of which are the streams; or the Spirit of grace is
   the river (John vii. 38, 39), the comforts of which are the streams,
   that make glad the city of our God. God's word and ordinances are
   rivers and streams with which God makes his saints glad in cloudy and
   dark days. God himself is to his church a place of broad rivers and
   streams, Isa. xxxiii. 21. The streams that make glad the city of God
   are not rapid, but gentle, like those of Siloam. Note, The spiritual
   comforts which are conveyed to the saints by soft and silent whispers,
   and which come not with observation, are sufficient to counterbalance
   the most loud and noisy threatenings of an angry and malicious world.
   (2.) Establishment to the church. Though heaven and earth are shaken,
   yet God is in the midst of her, she shall not be moved, v. 5. God has
   assured his church of his special presence with her and concern for
   her; his honour is embarked in her, he has set up his tabernacle in her
   and has undertaken the protection of it, and therefore she shall not be
   moved, that is, [1.] Not destroyed, not removed, as the earth may be v.
   2. The church shall survive the world, and be in bliss when that is in
   ruins. It is built upon a rock, and the gates of hell shall not prevail
   against it. [2.] Not disturbed, not much moved, with fears of the
   issue. If God be for us, if God be with us, we need not be moved at the
   most violent attempts made against us. (3.) Deliverance to the church,
   though her dangers be very great: God shall help her; and who then can
   hurt her? He shall help her under her troubles, that she shall not
   sink; nay, that the more she is afflicted the more she shall multiply.
   God shall help her out of her troubles, and that right early--when the
   morning appears; that is, very speedily, for he is a present help (v.
   1), and very seasonably, when things are brought to the last extremity
   and when the relief will be most welcome. This may be applied by
   particular believers to themselves; if God be in our hearts, in the
   midst of us, by his word dwelling richly in us, we shall be
   established, we shall be helped; let us therefore trust and not be
   afraid; all is well, and will end well.

Confidence in God.

   6 The heathen raged, the kingdoms were moved: he uttered his voice, the
   earth melted.   7 The Lord of hosts is with us; the God of Jacob is our
   refuge. Selah.   8 Come, behold the works of the Lord, what desolations
   he hath made in the earth.   9 He maketh wars to cease unto the end of
   the earth; he breaketh the bow, and cutteth the spear in sunder; he
   burneth the chariot in the fire.   10 Be still, and know that I am God:
   I will be exalted among the heathen, I will be exalted in the earth.
   11 The Lord of hosts is with us; the God of Jacob is our refuge. Selah.

   These verses give glory to God both as King of nations and as King of
   saints.

   I. As King of nations, ruling the world by his power and providence,
   and overruling all the affairs of the children of men to his own glory;
   he does according to his will among the inhabitants of the earth, and
   none may say, What doest thou? 1. He checks the rage and breaks the
   power of the nations that oppose him and his interests in the world (v.
   6): The heathen raged at David's coming to the throne, and at the
   setting up of the kingdom of the Son of David; compare Ps. ii. 1, 2.
   The kingdoms were moved with indignation, and rose in a tumultuous
   furious manner to oppose it; but God uttered his voice, spoke to them
   in his wrath, and they were moved in another sense, they were struck
   into confusion and consternation, put into disorder, and all their
   measures broken; the earth itself melted under them, so that they found
   no firm footing; their earthly hearts failed them for fear, and
   dissolved like snow before the sun. Such a melting of the spirits of
   the enemies is described, Judg. v. 4, 5; and see Luke xxi. 25, 26. 2.
   When he pleases to draw his sword, and give it commission, he can make
   great havoc among the nations and lay all waste (v. 8): Come, behold
   the works of the Lord; they are to be observed (Ps. lxvi. 5), and to be
   sought out, Ps. cxi. 2. All the operations of Providence must be
   considered as the works of the Lord, and his attributes and purposes
   must be taken notice of in them. Particularly take notice of the
   desolations he has made in the earth, among the enemies of his church,
   who thought to lay the land of Israel desolate. The destruction they
   designed to bring upon the church has been turned upon themselves. War
   is a tragedy which commonly destroys the stage it is acted on; David
   carried the war into the enemies' country; and O what desolations did
   it make there! Cities were burnt, countries laid waste, and armies of
   men cut off and laid in heaps upon heaps. Come and see the effects of
   desolating judgments, and stand in awe of God; say, How terrible art
   thou in thy works! Ps. lxvi. 3. Let all that oppose him see this with
   terror, and expect the same cup of trembling to be put into their
   hands; let all that fear him and trust in him see it with pleasure, and
   not be afraid of the most formidable powers armed against the church.
   Let them gird themselves, but they shall be broken to pieces. 3. When
   he pleases to sheathe his sword, he puts an end to the wars of the
   nations and crowns them with peace, v. 9. War and peace depend on his
   word and will, as much as storms and calms at sea do, Ps. cvii. 25, 29.
   He makes wars to cease unto the end of the earth, sometimes in pity to
   the nations, that they may have a breathing-time, when, by long wars
   with each other, they have run themselves out of breadth. Both sides
   perhaps are weary of the war, and willing to let it fall; expedients
   are found out for accommodation; martial princes are removed, and
   peace-makers set in their room; and then the bow is broken by consent,
   the spear cut asunder and turned into a pruning-hook, the sword beaten
   into a ploughshare, and the chariots of war are burned, there being no
   more occasion for them; or, rather, it may be meant of what he does, at
   other times, in favour of his own people. He makes those wars to cease
   that were waged against them and designed for their ruin. He breaks the
   enemies' bow that was drawn against them. No weapon formed against Zion
   shall prosper, Isa. liv. 17. The total destruction of Gog and Magog is
   prophetically described by the burning of their weapons of war (Ezek.
   xxxix. 9, 10), which intimates likewise the church's perfect security
   and assurance of lasting peace, which made it needless to lay up those
   weapons of war for their own service. The bringing of a long war to a
   good issue is a work of the Lord, which we ought to behold with wonder
   and thankfulness.

   II. As King of saints, and as such we must own that great and
   marvellous are his works, Rev. xv. 3. He does and will do great things,

   1. For his own glory (v. 10): Be still, and know that I am God. (1.)
   Let his enemies be still, and threaten no more, but know it, to their
   terror, that he is God, one infinitely above them, and that will
   certainly be too hard for them; let them rage no more, for it is all in
   vain: he that sits in heaven, laughs at them; and, in spite of all
   their impotent malice against his name and honour, he will be exalted
   among the heathen and not merely among his own people, he will be
   exalted in the earth and not merely in the church. Men will set up
   themselves, will have their own way and do their own will; but let them
   know that God will be exalted, he will have his way will do his own
   will, will glorify his own name, and wherein they deal proudly he will
   be above them, and make them know that he is so. (2.) Let his own
   people be still; let them be calm and sedate, and tremble no more, but
   know, to their comfort, that the Lord is God, he is God alone, and will
   be exalted above the heathen; let him alone to maintain his honour, to
   fulfil his own counsels and to support his own interest in the world.
   Though we be depressed, yet let us not be dejected, for we are sure
   that God will be exalted, and that may satisfy us; he will work for his
   great name, and then no matter what becomes of our little names. When
   we pray, Father, glorify thy name, we ought to exercise faith upon the
   answer given to that prayer when Christ himself prayed it, I have both
   glorified it and I will glorify it yet again. Amen, Lord, so be it.

   2. For his people's safety and protection. He triumphs in the former: I
   will be exalted; they triumph in this, v. 7 and again v. 11. It is the
   burden of the song, "The Lord of hosts is with us; he is on our side,
   he takes our part, is present with us and president over us; the God of
   Jacob is our refuge, to whom we may flee, and in whom we may confide
   and be sure of safety." Let all believers triumph in this. (1.) They
   have the presence of a God of power, of all power: The Lord of hosts is
   with us. God is the Lord of hosts, for he has all the creatures which
   are called the hosts of heaven and earth at his beck and command, and
   he makes what use he pleases of them, as the instruments either of his
   justice or of his mercy. This sovereign Lord is with us, sides with us,
   acts with us, and has promised he will never leave us. Hosts may be
   against us, but we need not fear them if the Lord of hosts be with us.
   (2.) They are under the protection of a God in covenant, who not only
   is able to help them, but is engaged in honour and faithfulness to help
   them. He is the God of Jacob, not only Jacob the person, but Jacob the
   people; nay, and of all praying people, the spiritual seed of wrestling
   Jacob; and he is our refuge, by whom we are sheltered and in whom we
   are satisfied, who by his providence secures our welfare when without
   are fightings, and who by his grace quiets our minds, and establishes
   them, when within are fears. The Lord of hosts, the God of Jacob, has
   been, is, and will be with us--has been, is and will be our refuge: the
   original includes all; and well may Selah be added to it. Mark this,
   and take the comfort of it, and say, If God be for us, who can be
   against us?
     __________________________________________________________________

P S A L M S

  PSALM XLVII.

   The scope of this psalm is to stir us up to praise God, to stir up all
   people to do so; and, I. We are directed in what manner to do it,
   publicly, cheerfully, and intelligently, ver. 1, 6, 7. II. We are
   furnished with matter for praise. 1. God's majesty, ver. 2. 2. His
   sovereign and universal dominion, ver. 2, 7-9. 3. The great things he
   had done, and will do, for his people, ver. 3-5. Many suppose that this
   psalm was penned upon occasion of the bringing up of the ark to Mount
   Zion which ver. 5 seems to refer to ("God has gone up with a
   shout");--but it looks further, to the ascension of Christ into the
   heavenly Zion, after he had finished his undertaking on earth, and to
   the setting up of his kingdom in the world, to which the heathen should
   become willing subjects. In singing this psalm we are to give honour to
   the exalted Redeemer, to rejoice in his exaltation, and to celebrate
   his praises, confessing that he is Lord, to the glory of God the
   Father.

Exhortation to Praise God.

   To the chief musician. A psalm for the sons of Korah.

   1 O clap your hands, all ye people; shout unto God with the voice of
   triumph.   2 For the Lord most high is terrible; he is a great King
   over all the earth.   3 He shall subdue the people under us, and the
   nations under our feet.   4 He shall choose our inheritance for us, the
   excellency of Jacob whom he loved. Selah.

   The psalmist, having his own heart filled with great and good thoughts
   of God, endeavours to engage all about him in the blessed work of
   praise, as one convinced that God is worthy of all blessing and praise,
   and as one grieved at his own and others' backwardness to and
   barrenness in this work. Observe, in these verses,

   I. Who are called upon to praise God: "All you people, all you people
   of Israel;" those were his own subjects, and under his charge, and
   therefore he will engage them to praise God, for on them he has an
   influence. Whatever others do, he and his house, he and his people,
   shall praise the Lord. Or, "All you people and nations of the earth;"
   and so it may be taken as a prophecy of the conversion of the Gentiles
   and the bringing of them into the church; see Rom. xv. 11.

   II. What they are called upon to do: "O clap your hands, in token of
   your own joy and satisfaction in what God has done for you, of your
   approbation, nay, your admiration, of what God has done in general, and
   of your indignation against all the enemies of God's glory, Job xxvii.
   23. Clap your hands, as men transported with pleasure, that cannot
   contain themselves; shout unto God, not to make him hear (his ear is
   not heavy), but to make all about you hear, and take notice how much
   you are affected and filled with the works of God. Shout with the voice
   of triumph in him, and in his power and goodness, that others may join
   with you in the triumph." Note, Such expressions of pious and devout
   affections as to some may seem indecent and imprudent ought not to be
   hastily censured and condemned, much less ridiculed, because, if they
   come from an upright heart, God will accept the strength of the
   affection and excuse the weakness of the expressions of it.

   III. What is suggested to us as matter for our praise. 1. That the God
   with whom we have to do is a God of awful majesty (v. 2): The Lord most
   high is terrible. He is infinitely above the noblest creatures, higher
   than the highest; there are those perfections in him that are to be
   reverenced by all, and particularly that power, holiness, and justice,
   that are to be dreaded by all those that contend with him. 2. That he
   is a God of sovereign and universal dominion. He is a King that reigns
   alone, and with an absolute power, a King over all the earth; all the
   creatures, being made by him, are subject to him, and therefore he is a
   great King, the King of kings. 3. That he takes a particular care of
   his people and their concerns, has done so and ever will; (1.) In
   giving them victory and success (v. 3), subduing the people and nations
   under them, both those that stood in their way (Ps. xliv. 2) and those
   that made attempts upon them. This God had done for them, witness the
   planting of them in Canaan, and their continuance there unto this day.
   This they doubted not but he would still do for them by his servant
   David, who prospered which way soever he turned his victorious arms.
   But this looks forward to the kingdom of the Messiah, which was to be
   set over all the earth, and not confined to the Jewish nation. Jesus
   Christ shall subdue the Gentiles; he shall bring them in as sheep into
   the fold (so the word signifies), not for slaughter, but for
   preservation. He shall subdue their affections, and make them a willing
   people in the day of his power, shall bring their thoughts into
   obedience to him, and reduce those who had gone astray, under the
   guidance of the great shepherd and bishop of souls, 1 Pet. ii. 25. (2.)
   In giving them rest and settlement (v. 4): He shall choose our
   inheritance for us. He had chosen the land of Canaan to be an
   inheritance for Israel; it was the land which the Lord their God spied
   out for them; see Deut. xxxii. 8. This justified their possession of
   that land, and gave them a good title; and this sweetened their
   enjoyment of it, and made it comfortable; they had reason to think it a
   happy lot, and to be satisfied in it, when it was that which Infinite
   Wisdom chose for them. And the setting up of God's sanctuary in it made
   it the excellency, the honour, of Jacob (Amos vi. 8); and he chose so
   good an inheritance for Jacob because he loved him, Deut. vii. 8. Apply
   this spiritually, and it bespeaks, [1.] The happiness of the saints,
   that God himself has chosen their inheritance for them, and it is a
   goodly heritage: he has chosen it who knows the soul, and what will
   serve to make it happy; and he has chosen so well that he himself has
   undertaken to be the inheritance of his people (Ps. xvi. 5), and he has
   laid up for them in the other world an inheritance incorruptible, 1
   Pet. i. 4. This will be indeed the excellency of Jacob, for whom,
   because he loved them, he prepared such a happiness as eye has not
   seen. [2.] The faith and submission of the saints to God. This is the
   language of every gracious soul, "God shall choose my inheritance for
   me; let him appoint me my lot, and I will acquiesce in the appointment.
   He knows what is good for me better than I do for myself, and therefore
   I will have no will of my own but what is resolved into his."

Exhortation to Praise God.

   5 God is gone up with a shout, the Lord with the sound of a trumpet.
   6 Sing praises to God, sing praises: sing praises unto our King, sing
   praises.   7 For God is the King of all the earth: sing ye praises with
   understanding.   8 God reigneth over the heathen: God sitteth upon the
   throne of his holiness.   9 The princes of the people are gathered
   together, even the people of the God of Abraham: for the shields of the
   earth belong unto God: he is greatly exalted.

   We are here most earnestly pressed to praise God, and to sing his
   praises; so backward are we to this duty that we have need to be urged
   to it by precept upon precept, and line upon line; so we are here (v.
   6): Sing praises to God, and again, Sing praises, Sing praises to our
   King, and again, Sing praises. This intimates that it is a very
   necessary and excellent duty, that it is a duty we ought to be frequent
   and abundant in; we may sing praises again and again in the same words,
   and it is no vain repetition if it be done with new affections. Should
   not a people praise their God? Dan. v. 4. Should not subjects praise
   their king? God is our God, our King, and therefore we must praise him;
   we must sing his praises, as those that are pleased with them and that
   are not ashamed of them. But here is a needful rule subjoined (v. 7):
   Sing you praises with understanding, with Maschil. 1. "Intelligently;
   as those that do yourselves understand why and for what reasons you
   praise God and what is the meaning of the service." This is the
   gospel-rule (1 Cor. xiv. 15), to sing with the spirit and with the
   understanding also; it is only with the heart that we make melody to
   the Lord, Eph. v. 19. It is not an acceptable service if it be not a
   reasonable service. 2. "Instructively, as those that desire to make
   others understand God's glorious perfections, and to teach them to
   praise him." Three things are mentioned in these verses as just matter
   for our praises, and each of them will admit of a double sense:--

   I. We must praise God going up (v. 5): God has gone up with a shout,
   which may refer, 1. To the carrying up of the ark to the hill of Zion,
   which was done with great solemnity, David himself dancing before it,
   the priests, it is likely, blowing the trumpets, and the people
   following with their loud huzzas. The ark being the instituted token of
   God's special presence with them, when that was brought up by warrant
   from him he might be said to go up. The emerging of God's ordinances
   out of obscurity, in order to the more public and solemn administration
   of them, is a great favour to any people, which they have reason to
   rejoice in and give thanks for. 2. To the ascension of our Lord Jesus
   into heaven, when he had finished his work on earth, Acts i. 9. Then
   God went up with a shout, the shout of a King, of a conqueror, as one
   who, having spoiled principalities and powers, then led captivity
   captive, Ps. lxviii. 18. He went up as a Mediator, typified by the ark
   and the mercy-seat over it, and was brought as the ark was into the
   most holy place, into heaven itself; see Heb. ix. 24. We read not of a
   shout, or of the sound of a trumpet, at the ascension of Christ, but
   they were the inhabitants of the upper world, those sons of God, that
   then shouted for joy, Job xxxviii. 7. He shall come again in the same
   manner as he went (Acts i. 11) and we are sure that he shall come again
   with a shout and the sound of a trumpet.

   II. We must praise God reigning, v. 7, 8. God is not only our King, and
   therefore we owe our homage to him, but he is King of all the earth (v.
   7), over all the kings of the earth, and therefore in every place the
   incense of praise is to be offered up to him. Now this may be
   understood, 1. Of the kingdom of providence. God, as Creator, and the
   God of nature, reigns over the heathen, disposes of them and all their
   affairs, as he pleases, though they know him not, nor have any regard
   to him: He sits upon the throne of his holiness, which he has prepared
   in the heavens, and there he rules over all, even over the heathen,
   serving his own purposes by them and upon them. See here the extent of
   God's government; all are born within his allegiance; even the heathen
   that serve other gods are ruled by the true God, our God, whether they
   will or no. See the equity of his government; it is a throne of
   holiness, on which he sits, whence he gives warrants, orders, and
   judgment, in which we are sure there is no iniquity. 2. Of the kingdom
   of the Messiah. Jesus Christ, who is God, and whose throne is for ever
   and ever reigns over the heathen; not only he is entrusted with the
   administration of the providential kingdom, but he shall set up the
   kingdom of his grace in the Gentile world, and rule in the hearts of
   multitudes that were bred up in heathenism, Eph. ii. 12, 13. This the
   apostle speaks of as a great mystery that the Gentiles should be
   fellow-heirs, Eph. iii. 6. Christ sits upon the throne of his holiness,
   his throne in the heavens, where all the administrations of his
   government are intended to show forth God's holiness and to advance
   holiness among the children of men.

   III. We must praise God as attended and honoured by the princes of the
   people, v. 9. This may be understood, 1. Of the congress or convention
   of the states of Israel, the heads and rulers of the several tribes, at
   the solemn feasts, or to despatch the public business of the nation. It
   was the honour of Israel that they were the people of the God of
   Abraham, as they were Abraham's seed and taken into his covenant; and,
   thanks be to God, this blessing of Abraham has come upon the isles of
   the Gentiles, Gal. iii. 14. It was their happiness that they had a
   settled government, princes of their people, who were the shields of
   their land. Magistracy is the shield of a nation, and it is a great
   mercy to any people to have this shield, especially when their princes,
   their shields, belong unto the Lord, are devoted to his honour, and
   their power is employed in his service, for then he is greatly exalted.
   It is likewise the honour of God that, in another sense, the shields of
   the earth do belong to him; magistracy is his institution, and he
   serves his own purposes by it in the government of the world, turning
   the hearts of kings as the rivers of water, which way soever he
   pleases. It was well with Israel when the princes of their people were
   gathered together to consult for the public welfare. The unanimous
   agreement of the great ones of a nation in the things that belong to
   its peace is a very happy omen, which promises abundance of blessings.
   2. It may be applied to the calling of the Gentiles into the church of
   Christ, and taken as a prophecy that in the days of the Messiah the
   kings of the earth and their people should join themselves to the
   church, and bring their glory and power into the New Jerusalem, that
   they should all become the people of the God of Abraham, to whom it was
   promised that he should be the father of many nations. The volunteers
   of the people (so it may be read); it is the same word that is used in
   Ps. cx. 3, Thy people shall be willing; for those that are gathered to
   Christ are not forced, but made freely willing, to be his. When the
   shields of the earth, the ensigns of royal dignity (1 Kings xiv. 27,
   28), are surrendered to the Lord Jesus, as the keys of a city are
   presented to the conqueror or sovereign, when princes use their power
   for the advancement of the interests of religion, then Christ is
   greatly exalted.
     __________________________________________________________________

P S A L M S

  PSALM XLVIII.

   This psalm, as the two former, is a triumphant song; some think it was
   penned on occasion of Jehoshaphat's victory (2 Chron. xx.), others of
   Sennacherib's defeat, when his army laid siege to Jerusalem in
   Hezekiah's time; but, for aught I know, it might be penned by David
   upon occasion of some eminent victory obtained in his time; yet not so
   calculated for that but that it might serve any other similar occasion
   in aftertimes, and be applicable also to the glories of the gospel
   church, of which Jerusalem was a type, especially when it shall come to
   be a church triumphant, the "heavenly Jerusalem" (Heb. xii. 22), "the
   Jerusalem which is above," Gal. iv. 26. Jerusalem is here praised, I.
   For its relation to God, ver. 1, 2. II. For God's care of it, ver. 3.
   III. For the terror it strikes upon its enemies, ver. 4-7. IV. For the
   pleasure it gives to its friends, who delight to think, 1. Of what God
   has done, does, and will do for it, ver. 3. 2. Of the gracious
   discoveries he makes of himself in and for that holy city, ver. 9, 10.
   3. Of the effectual provision which is made for its safety, ver. 11-13.
   4. Of the assurance we have of the perpetuity of God's covenant with
   the children of Zion, ver. 14. In singing this psalm we must be
   affected with the privilege we have as members of the gospel church,
   and must express and excite our sincere good-will to all its interests.

The Beauty and Strength of Zion.

   A song and psalm for the sons of Korah.

   1 Great is the Lord, and greatly to be praised in the city of our God,
   in the mountain of his holiness.   2 Beautiful for situation, the joy
   of the whole earth, is mount Zion, on the sides of the north, the city
   of the great King.   3 God is known in her palaces for a refuge.   4
   For, lo, the kings were assembled, they passed by together.   5 They
   saw it, and so they marvelled; they were troubled, and hasted away.   6
   Fear took hold upon them there, and pain, as of a woman in travail.   7
   Thou breakest the ships of Tarshish with an east wind.

   The psalmist is designing to praise Jerusalem and to set forth the
   grandeur of that city; but he begins with the praises of God and his
   greatness (v. 1), and ends with the praises of God and his goodness, v.
   14. For, whatever is the subject of our praises, God must be both the
   Alpha and Omega of them. And, particularly, whatever is said to the
   honour of the church must redound to the honour of the church's God.

   What is here said to the honour of Jerusalem is,

   I. That the King of heaven owns it: it is the city of our God (v. 1),
   which he chose out of all the cities of Israel to put his name there.
   Of Zion he said kinder things than ever he said of place upon earth.
   This is my rest for ever; here will I dwell, for I have desired it, Ps.
   cxxxii. 13, 14. It is the city of the great King (v. 2), the King of
   all the earth, who is pleased to declare himself in a special manner
   present there. This our Saviour quotes to prove that to swear by
   Jerusalem is profanely to swear by God himself (Matt. v. 35), for it is
   the city of the great King, who has chosen it for the special residence
   of his grace, as heaven is of his glory. 1. It is enlightened with the
   knowledge of God. In Judah God is known, and his name is great, but
   especially in Jerusalem, the head-quarters of the priests, whose lips
   were to keep this knowledge. In Jerusalem God is great (v. 1) who in
   other places was made little of, was made nothing of. Happy the
   kingdom, the city, the family, the heart, in which God is great, in
   which he is uppermost, in which he is all. There God is known (v. 3)
   and where he is known he will be great; none contemn God but those that
   are ignorant of him. 2. It is devoted to the honour of God. It is
   therefore called the mountain of his holiness, for holiness to the Lord
   is written upon it and all the furniture of it, Zech. xiv. 20, 21. This
   is the privilege of the church of Christ, that it is a holy nation, a
   peculiar people; Jerusalem, the type of it, is called the holy city,
   bad as it was (Matt. xxvii. 53), till that was set up, but never after.
   3. It is the place appointed for the solemn service and worship of God;
   there he is greatly praised, and greatly to be praised, v. 1. Note, The
   clearer discoveries are made to us of God and his greatness the more it
   is expected that we should abound in his praises. Those that from all
   parts of the country brought their offerings to Jerusalem had reason to
   be thankful that God would not only permit them thus to attend him, but
   promise to accept them, and meet them with a blessing, and reckon
   himself praised and honoured by their services. Herein Jerusalem
   typified the gospel church; for what little tribute of praise God has
   from this earth arises from that church upon earth, which is therefore
   his tabernacle among men. 4. It is taken under his special protection
   (v. 3): He is known for a refuge; that is, he has approved himself such
   a one, and as such a one he is there applied to by his worshippers.
   Those that know him will trust in him, and seek to him, Ps. ix. 10. God
   was known, not only in the streets, but even in the palaces of
   Jerusalem, for a refuge; the great men had recourse to God and
   acquaintance with him. And then religion was likely to flourish in the
   city when it reigned in the palaces. 5. Upon all these accounts,
   Jerusalem, and especially Mount Zion, on which the temple was built,
   were universally beloved and admired--beautiful for situation, and the
   joy of the whole earth, v. 2. The situation must needs be every way
   agreeable, when Infinite Wisdom chose it for the place of the
   sanctuary; and that which made it beautiful was that it was the
   mountain of holiness, for there is a beauty in holiness. This earth is,
   by sin, covered with deformity, and therefore justly might that spot of
   ground which was thus beautified with holiness he called the joy of the
   whole earth, that is, what the whole earth had reason to rejoice in,
   that God would thus in very deed dwell with man upon the earth. Mount
   Zion was on the north side of Jerusalem, and so was a shelter to the
   city from the cold and bleak winds that blew from that quarter; or, if
   fair weather was expected out of the north, they were thus directed to
   look Zion-ward for it.

   II. That the kings of the earth were afraid of it. That God was known
   in their palaces for a refuge they had had a late instance, and a very
   remarkable one. Whatever it was, 1. They had had but too much occasion
   to fear their enemies; for the kings were assembled, v. 4. The
   neighbouring princes were confederate against Jerusalem; their heads
   and horns, their policies and powers, were combined for its ruin; they
   were assembled with all their forces; they passed, advanced, and
   marched on together, not doubting but they should soon make themselves
   masters of that city which should have been the joy, but was the envy
   of the whole earth. 2. God made their enemies to fear them. The very
   sight of Jerusalem struck them into a consternation and gave check to
   their fury, as the sight of the tents of Jacob frightened Balaam from
   his purpose to curse Israel (Num. xxiv. 2): They saw it and marvelled,
   and hasted away, v. 5. Not Veni, vidi, vici--I came, I saw, I
   conquered; but, on the contrary, Veni vidi victus sum--I came, I saw, I
   was defeated. Not that there was any thing to be seen in Jerusalem that
   was so very formidable; but the sight of it brought to mind what they
   had heard concerning the special presence of God in that city and the
   divine protection it was under, and God impressed such terrors on their
   minds thereby as made them retire with precipitation. Though they were
   kings, though they were many in confederacy, yet they knew themselves
   an unequal match for Omnipotence, and therefore fear came upon them,
   and pain, v. 6. Note, God can dispirit the stoutest of his church's
   enemies, and soon put those in pain that live at ease. The fright they
   were in upon the sight of Jerusalem is here compared to the throes of a
   woman in travail, which are sharp and grievous, which sometimes come
   suddenly (1 Thess. v. 3), which cannot be avoided, and which are
   effects of sin and the curse. The defeat hereby given to their designs
   upon Jerusalem is compared to the dreadful work made with a fleet of
   ships by a violent storm, when some are split, others shattered, all
   dispersed (v. 7): Thou breakest the ships of Tarshish with an east
   wind; effects at sea lie thus exposed. The terrors of God are compared
   to an east wind (Job xxvii. 20, 21); these shall put them into
   confusion, and break all their measures. Who knows the power of God's
   anger?

God's Care of His Church.

   8 As we have heard, so have we seen in the city of the Lord of hosts,
   in the city of our God: God will establish it for ever. Selah.   9 We
   have thought of thy lovingkindness, O God, in the midst of thy temple.
     10 According to thy name, O God, so is thy praise unto the ends of
   the earth: thy right hand is full of righteousness.   11 Let mount Zion
   rejoice, let the daughters of Judah be glad, because of thy judgments.
     12 Walk about Zion, and go round about her: tell the towers thereof.
     13 Mark ye well her bulwarks, consider her palaces; that ye may tell
   it to the generation following.   14 For this God is our God for ever
   and ever: he will be our guide even unto death.

   We have here the good use and improvement which the people of God are
   taught to make of his late glorious and gracious appearances for them
   against their enemies, that they might work for their good.

   I. Let our faith in the word of God be hereby confirmed. If we compare
   what God has done with what he has spoken, we shall find that, as we
   have heard, so have we seen (v. 8), and what we have seen obliges us to
   believe what we have heard. 1. "As we have heard done in former
   providences, in the days of old, so have we seen done in our own days."
   Note, God's latter appearances for his people against his and their
   enemies are consonant to his former appearances, and should put us in
   mind of them. 2. "As we have heard in the promise and prediction, so
   have we seen in the performance and accomplishment. We have heard that
   God is the Lord of hosts, and that Jerusalem is the city of our God, is
   dear to him, is his particular care; and now we have seen it; we have
   seen the power of our God; we have seen his goodness; we have seen his
   care and concern for us, that he is a wall of fire round about
   Jerusalem and the glory in the midst of her." Note, In the great things
   that God has done, and is doing, for his church, it is good to take
   notice of the fulfilling of the scriptures; and this would help us the
   better to understand both the providence itself and the scripture that
   is fulfilled in it.

   II. Let our hope of the stability and perpetuity of the church be
   hereby encouraged. "From what we have seen, compared with what we have
   heard, in the city of our God, we may conclude that God will establish
   it for ever." This was not fulfilled in Jerusalem (that city was long
   since destroyed, and all its glory laid in the dust), but has its
   accomplishment in the gospel church. We are sure that that shall be
   established for ever; it is built upon a rock, and the gates of hell
   cannot prevail against it, Matt. xvi. 18. God himself has undertaken
   the establishment of it; it is the Lord that has founded Zion, Isa.
   xiv. 32. And what we have seen, compared with what we have heard, may
   encourage us to hope in that promise of God upon which the church is
   built.

   III. Let our minds be hereby filled with good thoughts of God. "From
   what we have heard, and seen, and hope for, we may take occasion to
   think much of God's loving-kindness, whenever we meet in the midst of
   his temple," v. 9. All the streams of mercy that flow down to us must
   be traced up to the fountain of God's lovingkindness. It is not owing
   to any merit of ours, but purely to his mercy, and the peculiar favour
   he bears to his people. This therefore we must think of with delight,
   think of frequently and fixedly. What subject can we dwell upon more
   noble, more pleasant, more profitable? We must have God's
   lovingkindness always before our eyes (Ps. xxvi. 3), especially when we
   attend upon him in his temple. When we enjoy the benefit of public
   ordinances undisturbed, when we meet in his temple and there is none to
   make us afraid, we should take occasion thence to think of his
   lovingkindness.

   IV. Let us give to God the glory of the great things which he has done
   for us, and mention them to his honour (v. 10): "According to thy name,
   O God! so is thy praise, not only in Jerusalem, but to the ends of the
   earth." By the late signal deliverance of Jerusalem God had made
   himself a name; that is, he had gloriously discovered his wisdom,
   power, and goodness, and made all the nations about sensible of it; and
   so was his praise; that is, some in all parts would be found giving
   glory to him accordingly. As far as his name goes his praise will go,
   at least it should go, and, at length, it shall go, when all the ends
   of the world shall praise him, Ps. xxii. 27; Rev. xi. 15. Some, by his
   name, understand especially that glorious name of his, the Lord of
   hosts; according to that name, so is his praise; for all the creatures,
   even to the ends of the earth, are under his command. But his people
   must, in a special manner, acknowledge his justice in all he does for
   them. "Righteousness fills thy right hand;" that is, all the operations
   of thy power are consonant to the eternal rules of equity.

   V. Let all the members of the church in particular take to themselves
   the comfort of what God does for his church in general (v. 11): "Let
   Mount Zion rejoice, the priests and Levites that attend the sanctuary,
   and then let all the daughters of Judah, the country towns, and the
   inhabitants of them, be glad: let the women in their songs and dances,
   as usual on occasion of public joys, celebrate with thankfulness the
   great salvation which God has wrought for us." Note, When we have given
   God the praise we may then take the pleasure of the extraordinary
   deliverances of the church, and be glad because of God's judgments
   (that is, the operations of his providence), all which we may see
   wrought in wisdom (therefore called judgments) and working for the good
   of his church.

   VI. Let us diligently observe the instances and evidences of the
   church's beauty, strength, and safety, and faithfully transmit our
   observations to those that shall come after us (v. 12, 13): Walk about
   Zion. Some think this refers to the ceremony of the triumph; let those
   who are employed in that solemnity walk round the walls (as they did,
   Neh. xii. 31), singing and praising God. In doing this let them tell
   the towers and mark well the bulwarks, 1. That they might magnify the
   late wonderful deliverance God had wrought for them. Let them observe,
   with wonder, that the towers and bulwarks are all in their full
   strength and none of them damaged, the palaces in their beauty and none
   of them blemished; there is not the least damage done to the city by
   the kings that were assembled against it (v. 4): Tell this to the
   generation following, as a wonderful instance of God's care of his holy
   city, that the enemies should not only not ruin or destroy it, but not
   so much as hurt or deface it. 2. That they might fortify themselves
   against the fear of the like threatening danger another time. And so,
   (1.) We may understand it literally of Jerusalem, and the strong-hold
   of Zion. Let the daughters of Judah see the towers and bulwarks of
   Zion, with a pleasure equal to the terror with which the kings their
   enemies saw them, v. 5. Jerusalem was generally looked upon as an
   impregnable place, as appears, Lam. iv. 12. All the inhabitants of the
   world would not have believed that an enemy should enter the gates of
   Jerusalem; nor could they have entered if the inhabitants had not
   sinned away their defence. Set your heart to her bulwarks. This
   intimates that the principal bulwarks of Zion were not the objects of
   sense, which they might set their eye upon, but the objects of faith,
   which they must set their hearts upon. It was well enough fortified
   indeed both by nature and art; but its bulwarks that were mostly to be
   relied upon were the special presence of God in it, the beauty of
   holiness he had put upon it, and the promises he had made concerning
   it. "Consider Jerusalem's strength, and tell it to the generations to
   come, that they may do nothing to weaken it, and that, if at any time
   it be in distress, they may not basely surrender it to the enemy as not
   tenable." Calvin observes here that when they are directed to transmit
   to posterity a particular account of the towers, and bulwarks, and
   palaces of Jerusalem, it is intimated that in process of time they
   would all be destroyed and remain no longer to be seen; for, otherwise,
   what need was there to preserve the description and history of them?
   When the disciples were admiring the buildings of the temple their
   Master told them that in a little time one stone of it should not be
   left upon another, Matt. xxiv. 1, 2. Therefore, (2.) This must
   certainly be applied to the gospel church, that Mount Zion, Heb. xii.
   22. "Consider the towers, and bulwarks, and palaces of that, that you
   may be invited and encouraged to join yourselves to it and embark in
   it. See it founded on Christ, the rock fortified by the divine power,
   guarded by him that neither slumbers nor sleeps. See what precious
   ordinances are its palaces, what precious promises are its bulwarks;
   tell this to the generation following, that they may with purpose of
   heart espouse its interests and cleave to it."

   VII. Let us triumph in God, and in the assurances we have of his
   everlasting lovingkindness, v. 14. Tell this to the generation
   following; transmit this truth as a sacred deposit to your posterity,
   That this God, who has now done such great things for us, is our God
   for ever and ever; he is constant and unchangeable in his love to us
   and care for us. 1. If God be our God, he is ours for ever, not only
   through all the ages of time, but to eternity; for it is the
   everlasting blessedness of glorified saints that God himself will be
   with them and will be their God, Rev. xxi. 3. 2. If he be our God, he
   will be our guide, our faithful constant guide, to show us our way and
   to lead us in it; he will be so, even unto death, which will be the
   period of our way, and will bring us to our rest. He will lead and keep
   us even to the last. He will be our guide above death (so some); he
   will so guide us as to set us above the reach of death, so that it
   shall not be able to do us any real hurt. He will be our guide beyond
   death (so others); he will conduct us safely to a happiness on the
   other side death, to a life in which there shall be no more death. If
   we take the Lord for our God, he will conduct and convey us safely to
   death, through death, and beyond death--down to death and up again to
   glory.
     __________________________________________________________________

P S A L M S

  PSALM XLIX.

   This psalm is a sermon, and so is the next. In most of the psalms we
   have the penman praying or praising; in these we have him preaching;
   and it is our duty, in singing psalms, to teach and admonish ourselves
   and one another. The scope and design of this discourse is to convince
   the men of this world of their sin and folly in setting their hearts
   upon the things of this world, and so to persuade them to seek the
   things of a better world; as also to comfort the people of God, in
   reference to their own troubles and the grief that arises from the
   prosperity of the wicked. I. In the preface he proposes to awaken
   worldly people out of their security (ver. 1-3) and to comfort himself
   and other godly people in a day of distress, ver. 4, 5. II. In the rest
   of the psalm, 1. He endeavours to convince sinners of their folly in
   doting upon the wealth of this world, by showing them (1.) That they
   cannot, with all their wealth, save their friends from death, ver. 6-9.
   (2.) They cannot save themselves from death, ver. 10. (3.) They cannot
   secure to themselves a happiness in this world, ver. 11, 12. Much less,
   (4.) Can they secure to themselves a happiness in the other world, ver.
   14. 2. He endeavours to comfort himself and other good people, (1.)
   Against the fear of death, ver. 15. (2.) Against the fear of the
   prospering power of wicked people, ver. 16-20. In singing this psalm
   let us receive these instructions, and be wise.

A Call to Attention.

   To the chief musician. A psalm for the sons of Korah.

   1 Hear this, all ye people; give ear, all ye inhabitants of the world:
     2 Both low and high, rich and poor, together.   3 My mouth shall
   speak of wisdom; and the meditation of my heart shall be of
   understanding.   4 I will incline mine ear to a parable: I will open my
   dark saying upon the harp.   5 Wherefore should I fear in the days of
   evil, when the iniquity of my heels shall compass me about?

   This is the psalmist's preface to his discourse concerning the vanity
   of the world and its insufficiency to make us happy; and we seldom meet
   with an introduction more solemn than this is; for there is no truth of
   more undoubted certainty, nor of greater weight and importance, and the
   consideration of which will be of more advantage to us.

   I. He demands the attention of others to that which he was about to say
   (v. 1, 2): Hear this, all you people; hear it and heed it, hear it and
   consider it; what is spoken once, hear twice. Hear and give ear, Ps.
   lxii. 9, 11. Not only, "Hear, all you Israelites, and give ear all the
   inhabitants of Canaan," but, Hear, all you people, and give ear, all
   you inhabitants of the world; for this doctrine is not peculiar to
   those that are blessed with divine revelation, but even the light of
   nature witnesses to it. All men may know, and therefore let all men
   consider, that their riches will not profit them in the day of death.
   Both low and high, both rich and poor, must come together, to hear the
   word of God; let both therefore hear this with application. Let those
   that are high and rich in the world hear of the vanity of their worldly
   possessions and not be proud of them, nor secure in the enjoyment of
   them, but lay them out in doing good, that with them they may make to
   themselves friends; let those that are poor and low hear this and be
   content with their little, and not envy those that have abundance. Poor
   people are as much in danger from an inordinate desire towards the
   wealth of the world as rich people from an inordinate delight in it. He
   gives a good reason why his discourse should be regarded (v. 3): My
   mouth shall speak of wisdom; what he had to say, 1. Was true and good.
   It is wisdom and understanding; it will make those wise and intelligent
   that receive it and submit to it. It is not doubtful but certain, not
   trivial but weighty, not a matter of nice speculation but of admirable
   use to guide us in the right way to our great end. 2. It was what he
   had himself well digested. What his mouth spoke was the meditation of
   his heart (as Ps. xix. 14; xlv. 1); it was what God put into his mind,
   what he had himself seriously considered, and was fully apprized of the
   meaning of and convinced of the truth of. That which ministers speak
   from their own hearts is most likely to reach the hearts of their
   hearers.

   II. He engages his own attention (v. 4): I will incline my ear to a
   parable. It is called a parable, not because it is figurative and
   obscure, but because it is a wise discourse and very instructive. It is
   the same word that is used concerning Solomon's proverbs. The psalmist
   will himself incline his ear to it. This intimates, 1. That he was
   taught it by the Spirit of God and did not speak of himself. Those that
   undertake to teach others must first learn themselves. 2. That he
   thought himself nearly concerned in it, and was resolved not to venture
   his own soul upon that bottom which he dissuaded others from venturing
   theirs upon. 3. That he would not expect others should attend to that
   which he himself did not attend to as a matter of the greatest
   importance. Where God gives the tongue of the learned he first wakens
   the ear to hear as the learned, Isa. l. 4.

   III. He promises to make the matter as plain and as affecting as he
   could: I will open my dark saying upon the harp. What he learned for
   himself he would not conceal or confine to himself, but would
   communicate, for the benefit of others. 1. Some understood it not, it
   was a riddle to them; tell them of the vanity of the things that are
   seen, and of the reality and weight of invisible things, and they say,
   Ah Lord God! doth he not speak parables? For the sake of such, he would
   open this dark saying, and make it so plain that he that runs might
   read it. 2. Others understood it well enough, but they were not moved
   by it, it never affected them, and for their sake he would open it upon
   the harp, and try that expedient to work upon them, to win upon them. A
   verse may find him who a sermon flies. Herbert.

   IV. He begins with the application of it to himself, and that is the
   right method in which to treat of divine things. We must first preach
   to ourselves before we undertake to admonish or instruct others. Before
   he comes to set down the folly of carnal security (v. 6), he here lays
   down, from his own experience, the benefit and comfort of a holy
   gracious security, which those enjoy who trust in God, and not in their
   worldly wealth: Wherefore should I fear? he means, Wherefore should I
   fear their fear (Isa. viii. 12), the fears of worldly people. 1.
   "Wherefore should I be afraid of them? Wherefore should I fear in the
   days of trouble and persecution, when the iniquity of my heels, or of
   my supplanters that endeavour to trip up my heels, shall compass me
   about, and they shall surround me with their mischievous attempts? Why
   should I be afraid of those all whose power lies in their wealth, which
   will not enable them to redeem their friends? I will not fear their
   power, for it cannot enable them to ruin me." The great men of the
   world will not appear at all formidable when we consider what little
   stead their wealth will stand them in. We need not fear their casting
   us down from our excellency who cannot support themselves in their own
   excellency. 2. "Wherefore should I be afraid like them?" The days of
   old age and death are the days of evil, Eccl. xii. 1. In the day of
   judgment the iniquity of our heels (or of our steps, our past sins)
   will compass us about, will be set in order before us. Every work will
   be brought into judgment, with every secret thing; and every one of us
   must give account of himself. In these days worldly wicked people will
   be afraid; nothing more dreadful to those that have set their hearts
   upon the world than to think of leaving it; death to them is the king
   of terrors, because, after death, comes the judgment, when their sins
   will surround them as so many furies; but wherefore should a good man
   fear death, who has God with him? Ps. 23:4. When his iniquities compass
   him about, he sees them all pardoned, his conscience is purified and
   pacified, and then even in the judgment-day, when the hearts of others
   fail them for fear, he can lift up his head with joy, Luke xxi. 26, 28.
   Note, The children of God, though ever so poor, are in this truly
   happy, above the most prosperous of the children of this world, that
   they are well guarded against the terrors of death and the judgment to
   come.

The Vanity of Worldly Riches; The End of the Wicked.

   6 They that trust in their wealth, and boast themselves in the
   multitude of their riches;   7 None of them can by any means redeem his
   brother, nor give to God a ransom for him:   8 (For the redemption of
   their soul is precious, and it ceaseth for ever:)   9 That he should
   still live for ever, and not see corruption.   10 For he seeth that
   wise men die, likewise the fool and the brutish person perish, and
   leave their wealth to others.   11 Their inward thought is, that their
   houses shall continue for ever, and their dwelling places to all
   generations; they call their lands after their own names.   12
   Nevertheless man being in honour abideth not: he is like the beasts
   that perish.   13 This their way is their folly: yet their posterity
   approve their sayings. Selah.   14 Like sheep they are laid in the
   grave; death shall feed on them; and the upright shall have dominion
   over them in the morning; and their beauty shall consume in the grave
   from their dwelling.

   In these verses we have,

   I. A description of the spirit and way of worldly people, whose portion
   is in this life, Ps. xvii. 14. It is taken for granted that they have
   wealth, and a multitude of riches (v. 6), houses and lands of
   inheritance, which they call their own, v. 11. God often gives
   abundance of the good things of this world to bad men who live in
   contempt of him and rebellion against him, by which it appears that
   they are not the best things in themselves (for then God would give
   most of them to his best friends), and that they are not the best
   things for us, for then those would not have so much of them who, being
   marked for ruin, are to be ripened for it by their prosperity, Prov. i.
   32. A man may have abundance of the wealth of this world and be made
   better by it, may thereby have his heart enlarged in love, and
   thankfulness, and obedience, and may do that good with it which will be
   fruit abounding to his account; and therefore it is not men's having
   riches that denominates them worldly, but their setting their hearts
   upon them as the best things; and so these worldly people are here
   described. 1. They repose a confidence in their riches: They trust in
   their wealth (v. 6); they depend upon it as their portion and
   happiness, and expect that it will secure them from all evil and supply
   them with all good, and that they need nothing else, no, not God
   himself. Their gold is their hope (Job xxxi. 24), and so it becomes
   their God. Thus our Saviour explains the difficulty of the salvation of
   rich people (Mark x. 24): How hard is it for those that trust in riches
   to enter into the kingdom of God! See 1 Tim. vi. 17. 2. They take a
   pride in their riches: They boast themselves in the multitude of them,
   as if they were sure tokens of God's favour and certain proofs of their
   own ingenuity and industry (my might, and the power of my hand, have
   gotten me this wealth), as if they made them truly great and happy, and
   more really excellent than their neighbours. They boast that they have
   all they would have (Ps. x. 3) and can set all the world at defiance (I
   sit as a queen, and shall be a lady for ever); therefore they call
   their lands after their own names, hoping thereby to perpetuate their
   memory; and, if their lands do retain the names by which they called
   them, it is but a poor honour; but they often change their names when
   they change their owners. 3. They flatter themselves with an
   expectation of the perpetuity of their worldly possessions (v. 11):
   Their inward thought is that their houses shall continue for ever, and
   with this thought they please themselves. Are not all thoughts inward?
   Yes; but it intimates, (1.) That this thought is deeply rooted in their
   minds, is rolled and revolved there, and carefully lodged in the
   innermost recesses of their hearts. A godly man has thoughts of the
   world, but they are his outward thoughts; his inward thought is
   reserved for God and heavenly things: but a worldly man has only some
   floating foreign thoughts of the things of God, while his fixed
   thought, his inward thought, is about the world; that lies nearest his
   heart, and is upon the throne there. (2.) There it is industriously
   concealed. They cannot, for shame, say that they expect their houses to
   continue for ever, but inwardly they think so. If they cannot persuade
   themselves that they shall continue for ever, yet they are so foolish
   as to think their houses shall, and their dwelling-places; and suppose
   they should, what good will that do them when they shall be no longer
   theirs? But they will not; for the world passes away, and the fashion
   of it. All things are devoured by the teeth of time.

   II. A demonstration of their folly herein. In general (v. 13), This
   their way is their folly. Note, The way of worldliness is a very
   foolish way: those that lay up their treasure on earth, and set their
   affections on things below, act contrary both to right reason and to
   their true interest. God himself pronounced him a fool who thought his
   goods were laid up for many years, and that they would be a portion for
   his soul, Luke xii. 19, 20. And yet their posterity approve their
   sayings, agree with them in the same sentiments, say as they say and do
   as they do, and tread in the steps of their worldliness. Note, The love
   of the world is a disease that runs in the blood; men have it by kind,
   till the grace of God cures it. To prove the folly of carnal worldlings
   he shows,

   1. That with all their wealth they cannot save the life of the dearest
   friend they have in the world, nor purchase a reprieve for him when he
   is under the arrest of death (v. 7-9): None of them can by any means
   redeem his brother, his brother worldling, who would give
   counter-security out of his own estate, if he would but be bail for
   him: and gladly he would, in hopes that he might do the same kindness
   for him another time. But their words will not be taken one for
   another, nor will one man's estate be the ransom of another man's life.
   God does not value it; it is of no account with him; and the true value
   of things is as they stand in his books. His justice will not accept it
   by way of commutation or equivalent. The Lord of our brother's life is
   the Lord of our estate, and may take both if he please, without either
   difficulty to himself or wrong to us; and therefore one cannot be
   ransom for another. We cannot bribe death, that our brother should
   still live, much less that he should live for ever, in this world, nor
   bribe the grave, that he should not see corruption; for we must needs
   die, and return to the dust, and there is no discharge from that war.
   What folly is it to trust to that, and boast of that, which will not
   enable us so much as for one hour to respite the execution of the
   sentence of death upon a parent, a child, or friend that is to us as
   our own soul! It is certainly true that the redemption of the soul is
   precious and ceaseth for ever; that is, life, when it is going, cannot
   be arrested, and when it is gone it cannot be recalled, by any human
   art, or worldly price. But this looks further, to the eternal
   redemption which was to be wrought out by the Messiah, whom the
   Old-testament saints had an eye to as the Redeemer. Everlasting life is
   a jewel of too great a value to be purchased by the wealth of this
   world. We are not redeemed with corruptible things, such as silver and
   gold, 1 Pet. i. 18, 19. The learned Dr. Hammond applies the 8th and 9th
   verses expressly to Christ: "The redemption of the soul shall be
   precious, shall be high-prized, it shall cost very dear; but, being
   once wrought, it shall cease for ever, it shall never need to be
   repeated, Heb. ix. 25, 26; x. 12. And he (that is, the Redeemer) shall
   yet live for ever, and shall not see corruption; he shall rise again
   before he sees corruption, and then shall live for evermore," Rev. i.
   18. Christ did that for us which all the riches of the world could not
   do; well therefore may he be dearer to us than any worldly things.
   Christ did that for us which a brother, a friend, could not do for us,
   no, not one of the best estate or interest; and therefore those that
   love father or brother more than him are not worthy of him. This
   likewise shows the folly of worldly people, who sell their souls for
   that which would never buy them.

   2. That with all their wealth they cannot secure themselves from the
   stroke of death. The worldling sees, and it vexes him to see it, that
   wise men die, likewise the fool and the brutish person perish, v. 10.
   Therefore he cannot but expect that it will, at length, come to his own
   turn; he cannot find any encouragement to hope that he himself shall
   continue for ever, and therefore foolishly comforts himself with this,
   that, though he shall not, his house shall. Some rich people are wise,
   they are politicians, but they cannot out-wit death, nor evade his
   stroke, with all their art and management; others are fools and brutish
   (Fortuna favet fatuis--Fools are Fortune's favourites); these, though
   they do no good, yet perhaps do no great hurt in the world: but that
   shall not excuse them; they shall perish, and be taken away by death,
   as well as the wise that did mischief with their craft. Or by the wise
   and the foolish we may understand the godly and the wicked; the godly
   die, and their death is their deliverance; the wicked perish, and their
   death is their destruction; but, however, they leave their wealth to
   others. (1.) They cannot continue with it, nor will it serve to procure
   them a reprieve. That is a frivolous plea, though once it served a turn
   (Jer. xli. 8), Slay us not, for we have treasures in the field. (2.)
   They cannot carry it away with them, but must leave it behind them.
   (3.) They cannot foresee who will enjoy it when they have left it; they
   must leave it to others, but to whom they know not, perhaps to a fool
   (Eccl. ii. 19), perhaps to an enemy.

   3. That, as their wealth will stand them in no stead in a dying hour,
   so neither will their honour (v. 12): Man, being in honour, abides not.
   We will suppose a man advanced to the highest pinnacle of preferment,
   as great and happy as the world can make him, man in splendour, man at
   his best estate, surrounded and supported with all the advantages he
   can desire; yet then he abides not. His honour does not continue; that
   is a fleeting shadow. He himself does not, he tarries not all night;
   this world is an inn, in which his stay is so short that he can
   scarcely be said to get a night's lodging in it; so little rest is
   there in these things; he has but a baiting time. He is like the beasts
   that perish; that is, he must as certainly die as the beasts, and his
   death will be as final a period to his state in this world as theirs
   is; his dead body likewise will putrefy as theirs does; and (as Dr.
   Hammond observes) frequently the greatest honours and wealth, unjustly
   gotten by the parent, descend not to any one of his posterity (as the
   beasts, when they die, leave nothing behind them to their young ones,
   but the wide world to feed in), but fall into other hands immediately,
   for which he never designed to gather them.

   4. That their condition on the other side of death will be very
   miserable. The world they dote upon will not only not save them from
   death, but will sink them so much the lower into hell (v. 14): Like
   sheep they are laid in the grave. Their prosperity did but feed them
   like sheep for the slaughter (Hos. iv. 16), and then death comes, and
   shuts them up in the grave like fat sheep in a fold, to be brought
   forth to the day of wrath, Job xxi. 30. Multitudes of them, like flocks
   of sheep dead of some disease, are thrown into the grave, and there
   death shall feed on them, the second death, the worm that dies not, Job
   xxiv. 20. Their own guilty consciences, like so many vultures, shall be
   continually preying upon them, with, Son, remember, Luke xvi. 25. Death
   insults and triumphs over them, as it is represented in the fall of the
   king of Babylon, at which hell from beneath is moved, Isa. xiv. 9, &c.
   While a saint can ask proud Death, Where is thy sting? Death will ask
   the proud sinner, Where is thy wealth, thy pomp? and the more he was
   fattened with prosperity the more sweetly will death feed on him. And
   in the morning of the resurrection, when all that sleep in the dust
   shall awake (Dan. xii. 2), the upright shall have dominion over them,
   shall not only be advanced to the highest dignity and honour when they
   are filled with everlasting shame and contempt, elevated to the highest
   heavens when they are sunk to the lowest hell, but they shall be
   assessors with Christ in passing judgment upon them, and shall applaud
   the justice of God in their ruin. When the rich man in hell begged that
   Lazarus might bring him a drop of water to cool his tongue he owned
   that that upright man had dominion over him, as the foolish virgins
   also owned the dominion of the wise, and that they lay much at their
   mercy, when they begged, Give us of your oil. Let this comfort us in
   reference to the oppressions which the upright are now often groaning
   under, and the dominion which the wicked have over them. The day is
   coming when the tables will be turned (Esther ix. 1) and the upright
   will have the dominion. Let us now judge of things as they will appear
   at that day. But what will become of all the beauty of the wicked?
   Alas! that shall all be consumed in the grave from their dwelling; all
   that upon which they valued themselves, and for which others caressed
   and admired them, was adventitious and borrowed; it was paint and
   varnish, and they will rise in their own native deformity. The beauty
   of holiness is that which the grave, that consumes all other beauty,
   cannot touch, or do any damage to. Their beauty shall consume, the
   grave (or hell) being a habitation to every one of them; and what
   beauty can be there where there is nothing but the blackness of
   darkness for ever?

Privilege of the Godly.

   15 But God will redeem my soul from the power of the grave: for he
   shall receive me. Selah.   16 Be not thou afraid when one is made rich,
   when the glory of his house is increased;   17 For when he dieth he
   shall carry nothing away: his glory shall not descend after him.   18
   Though while he lived he blessed his soul: and men will praise thee,
   when thou doest well to thyself.   19 He shall go to the generation of
   his fathers; they shall never see light.   20 Man that is in honour,
   and understandeth not, is like the beasts that perish.

   Good reason is here given to good people,

   I. Why they should not be afraid of death. There is no cause for that
   fear if they have such a comfortable prospect as David here has of a
   happy state on the other side death, v. 15. He had shown (v. 14) how
   miserable the dead are that die in their sins, where he shows how
   blessed the dead are that die in the Lord. The distinction of men's
   outward condition, how great a difference soever it makes in life,
   makes none at death; rich and poor meet in the grave. But the
   distinction of men's spiritual state, though, in this life, it makes a
   small difference, where all things come alike to all, yet, at and after
   death, it makes a very great one. Now he is comforted, and thou art
   tormented. The righteous has hope in his death, so has David here hope
   in God concerning his soul. Note, The believing hopes of the soul's
   redemption from the grave, and reception to glory, are the great
   support and joy of the children of God in a dying hour. They hope,

   I. That God will redeem their souls from the power of the grave, which
   includes, (1.) The preserving of the soul from going to the grave with
   the body. The grave has a power over the body, by virtue of the
   sentence (Gen. iii. 19), and it is cruel enough in executing that power
   (Cant. viii. 6); but is has no such power over the soul. It has power
   to silence, and imprison, and consume the body; but the soul then
   moves, and acts, and converses, more freely than ever (Rev. vi. 9, 10);
   it is immaterial and immortal. When death breaks the dark lantern, yet
   it does not extinguish the candle that was pent up in it. (2.) The
   reuniting of the soul and body at the resurrection. The soul is often
   put for the life; that indeed falls under the power of the grave for a
   time, but it shall, at length, be redeemed from it, when mortality
   shall be swallowed up of life. The God of life, that was its Creator at
   first, can and will be its Redeemer at last. (3.) The salvation of the
   soul from eternal ruin: "God shall redeem my soul from the sheol of
   hell (v. 15), the wrath to come, that pit of destruction into which the
   wicked shall be cast," v. 14. It is a great comfort to dying saints
   that they shall not be hurt of the second death (Rev. ii. 11), and
   therefore the first death has no sting and the grave no victory.

   2. That he will receive them to himself. He redeems their souls, that
   he may receive them. Ps. xxxi. 5, Into thy hands I commit my spirit,
   for thou has redeemed it. He will receive them into his favour, will
   admit them into his kingdom, into the mansions that he prepared for
   them (John xiv. 2, 3), those everlasting habitations, Luke xvi. 9.

   II. Why they should not be afraid of the prosperity and power of wicked
   people in this world, which, as it is their pride and joy, has often
   been the envy, and grief, and terror of the righteous, which yet, all
   things considered, there is no reason for.

   1. He supposes the temptation very strong to envy the prosperity of
   sinners, and to be afraid that they will carry all before them with a
   high hand, that with their wealth and interest they will run down
   religion and religious people, and that they will be found the truly
   happy people; for he supposes, (1.) That they are made rich, and so are
   enabled to give law to all about them and have every thing at command.
   Pecuniæ obediunt omnes et omnia--Every person and every thing obey the
   commanding influence of money. (2.) That the glory of their house, from
   very small beginnings, is increased greatly, which naturally makes men
   haughty, insolent, and imperious, Ps. v. 16. Thus they seem to be the
   favourites of heaven, and therefore formidable. (3.) That they are very
   easy and secure in themselves and in their own minds (v. 18): In his
   life-time he blessed his soul; that is, he thought himself a very happy
   man, such a one as he would be, and a very good man, such a one as he
   should be, because he prospered in the world. He blessed his soul, as
   that rich fool who said to his soul, "Soul, take thy ease, and be not
   disturbed either with cares and fears about the world or with the
   rebukes and admonitions of conscience. All is well, and will be well
   for ever." Note, [1.] It is of great consequence to consider what that
   is in which we bless our souls, upon the score of which we think well
   of ourselves. Believers bless themselves in the God of truth (Isa. lxv.
   16) and think themselves happy if he be theirs; carnal people bless
   themselves in the wealth of the world, and think themselves happy if
   they have abundance of that. [2.] There are many whose precious souls
   lie under God's curse, and yet they do themselves bless them; they
   applaud that in themselves which God condemns, and speak peace to
   themselves when God denounces war against them. Yet this is not all.
   (4.) They are in good reputation among their neighbours: "Men will
   praise thee, and cry thee up, as having done well for thyself in
   raising such an estate and family." This is the sentiment of all the
   children of this world, that those do best for themselves that do most
   for their bodies, by heaping up riches, though, at the same time,
   nothing is done for the soul, nothing for eternity; and accordingly
   they bless the covetous, whom the Lord abhors, Ps. x. 3. If men were to
   be our judges, it were our wisdom thus to recommend ourselves to their
   good opinion: but what will it avail us to be approved of men if God
   condemn us? Dr. Hammond understands this of the good man here spoken
   to, for it is the second person, not of the wicked man spoken of: "He,
   in his life-time, blessed his soul, but thou shalt be praised for doing
   well unto thyself. The worldling magnified himself; but thou that dost
   not, like him, speak well of thyself, but do well for thyself, in
   securing thy eternal welfare, thou shalt be praised, if not of men, yet
   of God, which will be thy everlasting honour."

   2. He suggests that which is sufficient to take off the strength of the
   temptation, by directing us to look forward to the end of prosperous
   sinners (Ps. lxxiii. 17): "Think what they will be in the other world,
   and you will see no cause to envy them what they are and have in this
   world."

   (1.) In the other world they will be never the better for all the
   wealth and prosperity they are now so fond of. It is a miserable
   portion, which will not last so long as they must (v. 17): When he dies
   it is taken for granted that he goes into another world himself, but he
   shall carry nothing away with him of all that which he has been so long
   heaping up. The greatest and wealthiest cannot therefore be the
   happiest, because they are never the better for their living in this
   world; as they came naked into it, they shall go naked out of it. But
   those have something to show in the other world for their living in
   this world who can say, through grace, that though they came corrupt,
   and sinful, and spiritually naked, into it, they go renewed, and
   sanctified, and well clothed with the righteousness of Christ, out of
   it. Those that are rich in the graces and comforts of the Spirit have
   something which, when they die, they shall carry away with them,
   something which death cannot strip them of, nay, which death will be
   the improvement of; but, as for worldly possessions, as we brought
   nothing into the world (what we have we had from others), so it is
   certain that we shall carry nothing out, but leave it to others, 1 Tim.
   vi. 7. They shall descend, but their glory, that which they called and
   counted their glory, and gloried in, shall not descend after them to
   lessen the disgrace of death and the grave, to bring them off in the
   judgment, or abate the torments of hell. Grace is glory that will
   ascend with us, but no earthly glory will descend after us.

   (2.) In the other world they will be infinitely the worse for all their
   abuses of the wealth and prosperity they enjoyed in this world (v. 19):
   The soul shall go to the generation of his fathers, his worldly wicked
   fathers, whose sayings he approved and whose steps he trod in, his
   fathers who would not hearken to the word of God, Zech. i. 4. He shall
   go to be there where they are that shall never see light, shall never
   have the least glimpse of comfort and joy, being condemned to utter
   darkness. Be not afraid then of the pomp and power of wicked people;
   for the end of the man that is in honour, if he be not wise and good,
   will be miserable; if he understand not, he is to be pitied rather than
   envied. A fool, a wicked man, in honour, is really as despicable an
   animal as any under the sun; he is like the beasts that perish (v. 20);
   nay, it is better to be a beast than to be a man that makes himself
   like a beast. Men in honour that understand, that know and do their
   duty and make conscience of it, are as gods, and children of the Most
   High. But men in honour that understand not, that are proud, and
   sensual, and oppressive, are as beasts, and they shall perish, like the
   beasts, ingloriously as to this world, though not, like the beasts,
   indemnified as to another world. Let prosperous sinners therefore be
   afraid for themselves, but let not even suffering saints be afraid of
   them.
     __________________________________________________________________

P S A L M S

  PSALM L.

   This psalm, as the former, is a psalm of instruction, not of prayer or
   praise; it is a psalm of reproof and admonition, in singing which we
   are to teach and admonish one another. In the foregoing psalm, after a
   general demand of attention, God by his prophet deals (ver. 3) with the
   children of this world, to convince them of their sin and folly in
   setting their hearts upon the wealth of this world; in this psalm,
   after a like preface, he deals with those that were, in profession, the
   church's children, to convince them of their sin and folly in placing
   their religion in ritual services, while they neglected practical
   godliness; and this is as sure a way to ruin as the other. This psalm
   is intended, 1. As a proof to the carnal Jews, both those that rested
   in the external performances of their religion, and were remiss in the
   more excellent duties of prayer and praise, and those that expounded
   the law to others, but lived wicked lives themselves. 2. As a
   prediction of the abolishing of the ceremonial law, and of the
   introducing of a spiritual way of worship in and by the kingdom of the
   Messiah, John iv. 23, 24. 3. As a representation of the day of
   judgment, in which God will call men to an account concerning their
   observance of those things which they have thus been taught; men shall
   be judged "according to what is written in the books;" and therefore
   Christ is fitly represented speaking as a Judge, then when he speaks as
   a Lawgiver. Here is, I. The glorious appearance of the Prince that
   gives law and judgment, ver. 1-6. II. Instruction given to his
   worshippers, to turn their sacrifices into prayers, ver. 7-15. III. A
   rebuke to those that pretend to worship God, but live in disobedience
   to his commands (ver. 16-20), their doom read (ver. 21, 22), and
   warning given to all to look to their conversation as well as to their
   devotions, ver. 23. These instructions and admonitions we must take to
   ourselves, and give to one another, in singing this psalm.

The Majesty of Messiah.

   A psalm of Asaph.

   1 The mighty God, even the Lord, hath spoken, and called the earth from
   the rising of the sun unto the going down thereof.   2 Out of Zion, the
   perfection of beauty, God hath shined.   3 Our God shall come, and
   shall not keep silence: a fire shall devour before him, and it shall be
   very tempestuous round about him.   4 He shall call to the heavens from
   above, and to the earth, that he may judge his people.   5 Gather my
   saints together unto me; those that have made a covenant with me by
   sacrifice.   6 And the heavens shall declare his righteousness: for God
   is judge himself. Selah.

   It is probable that Asaph was not only the chief musician, who was to
   put a tune to this psalm, but that he was himself the penman of it; for
   we read that in Hezekiah's time they praised God in the words of David
   and of Asaph the seer, 2 Chron. xxix. 30. Here is,

   I. The court called, in the name of the King of kings (v. 2): The
   mighty God, even the Lord, hath spoken--El, Elohim, Jehovah, the God of
   infinite power justice and mercy, Father, Son, and Holy Ghost. God is
   the Judge, the Son of God came for judgement into the world, and the
   Holy Ghost is the Spirit of judgment. All the earth is called to
   attend, not only because the controversy God had with his people Israel
   for their hypocrisy and ingratitude might safely be referred to any man
   of reason (nay, let the house of Israel itself judge between God and
   his vineyard, Isa. v. 3), but because all the children of men are
   concerned to know the right way of worshipping God, in spirit and in
   truth, because when the kingdom of the Messiah should be set up all
   should be instructed in the evangelical worship, and invited to join in
   it (see Mal. i. 11, Acts x. 34), and because in the day of final
   judgment all nations shall be gathered together to receive their doom,
   and every man shall give an account of himself unto God.

   II. The judgment set, and the Judge taking his seat. As, when God gave
   the law to Israel in the wilderness, it is said, He came from Sinai,
   and rose up from Seir, and shone forth from Mount Paran, and came with
   ten thousands of his saints, and then from his right hand went a fiery
   law (Deut. xxxiii. 2), so, with allusion to that, when God comes to
   reprove them for their hypocrisy, and to send forth his gospel to
   supersede the legal institutions, it is said here, 1. That he shall
   shine out of Zion, as then from the top of Sinai, v. 2. Because in Zion
   his oracle was now fixed, thence his judgments upon that provoking
   people denounced, and thence the orders issued for the execution of
   them (Joel ii. 1): Blow you the trumpet in Zion. Sometimes there are
   more than ordinary appearances of God's presence and power working with
   and by his word and ordinances, for the convincing of men's consciences
   and the reforming and refining of his church; and then God, who always
   dwells in Zion, may be said to shine out of Zion. Moreover, he may be
   said to shine out of Zion because the gospel, which set up spiritual
   worship, was to go forth from Mount Zion (Isa. ii. 3, Mic. iv. 2), and
   the preachers of it were to begin at Jerusalem (Luke xxiv. 47), and
   Christians are said to come unto Mount Zion, to receive their
   instructions, Heb. xii. 22, 28. Zion is here called the perfection of
   beauty, because it was the holy hill; and holiness is indeed the
   perfection of beauty. 2. That he shall come, and not keep silence,
   shall no longer seem to wink at the sins of men, as he had done (v.
   21), but shall show his displeasure at them, and shall also cause that
   mystery to be published to the world by his holy apostles which had
   long lain hid, that the Gentiles should be fellow-heirs (Eph. iii. 5,
   6) and that the partition-wall of the ceremonial law should be taken
   down; this shall now no longer be concealed. In the great day our God
   shall come and shall not keep silence, but shall make those to hear his
   judgment that would not hearken to his law. 3. That his appearance
   should be very majestic and terrible: A fire shall devour before him.
   The fire of his judgments shall make way for the rebukes of his word,
   in order to the awakening of the hypocritical nation of the Jews, that
   the sinners in Zion, being afraid of that devouring fire (Isa. xxxiii.
   14), might be startled out of their sins. When his gospel kingdom was
   to be set up Christ came to send fire on the earth, Luke xii. 49. The
   Spirit was given in cloven tongues as of fire, introduced by a rushing
   mighty wind, which was very tempestuous, Acts ii. 2, 3. And in the last
   judgment Christ shall come in flaming fire, 2 Thess. i. 8. See Dan.
   vii. 9; Heb. x. 27. 4. That as on Mount Sinai he came with ten
   thousands of his saints, so he shall now call to the heavens from
   above, to take notice of this solemn process (v. 4), as Moses often
   called heaven and earth to witness against Israel (Deut. iv. 26; xxxi.
   28, xxxii. 1), and God by his prophets, Isa. i. 2; Mic. vi. 2. The
   equity of the judgment of the great day will be attested and applauded
   by heaven and earth, by saints and angels, even all the holy myriads.

   III. The parties summoned (v. 5): Gather my saints together unto me.
   This may be understood either, 1. Of saints indeed: "Let them be
   gathered to God through Christ; let the few pious Israelites be set by
   themselves;" for to them the following denunciations of wrath do not
   belong; rebukes to hypocrites ought not to be terrors to the upright.
   When God will reject the services of those that only offered sacrifice,
   resting in the outside of the performance, he will graciously accept
   those who, in sacrificing, make a covenant with him, and so attend to
   and answer the end of the institution of sacrifices. The design of the
   preaching of the gospel, and the setting up of Christ's kingdom, was to
   gather together in one the children of God, John xi. 52. And at the
   second coming of Jesus Christ all his saints shall be gathered together
   unto him (2 Thess. ii. 1) to be assessors with him in the judgment; for
   the saints shall judge the world, 1 Cor. vi. 2. Now it is here given as
   a character of the saints that they have made a covenant with God by
   sacrifice. Note, (1.) Those only shall be gathered to God as his saints
   who have, in sincerity, covenanted with him, who have taken him to be
   their God and given up themselves to him to be his people, and thus
   have joined themselves unto the Lord. (2.) It is only by sacrifice, by
   Christ the great sacrifice (from whom all the legal sacrifices derived
   what value they had), that we poor sinners can covenant with God so as
   to be accepted of him. There must be an atonement made for the breach
   of the first covenant before we can be admitted again into covenant.
   Or, 2. It may be understood of saints in profession, such as the people
   of Israel were, who are called a kingdom of priests and a holy nation,
   Exod. xix. 6. They were, as a body politic, taken into covenant with
   God, the covenant of peculiarity; and it was done with great solemnity,
   by sacrifice, Exod. xxiv. 8. "Let them come and hear what God has to
   say to them; let them receive the reproofs God sends them now by his
   prophets, and the gospel he will, in due time, send them by his Son,
   which shall supersede the ceremonial law. If these be slighted, let
   them expect to hear from God another way, and to be judged by that word
   which they will not be ruled by."

   IV. The issue of this solemn trial foretold (v. 6): The heavens shall
   declare his righteousness, those heavens that were called to be
   witnesses to the trial (v. 4); the people in heaven shall say,
   Hallelujah. True and righteous are his judgments, Rev. xix. 1, 2. The
   righteousness of God in all the rebukes of his word and providence, in
   the establishment of his gospel (which brings in an everlasting
   righteousness, and in which the righteousness of God is revealed), and
   especially in the judgment of the great day, is what the heavens will
   declare; that is, 1. It will be universally known, and proclaimed to
   all the world. As the heavens declare the glory, the wisdom and power,
   of God the Creator (Ps. xix. 1), so they shall no less openly declare
   the glory, the justice and righteousness, of God the Judge; and so
   loudly do they proclaim both that there is no speech nor language where
   their voice is not heard, as it follows there, v. 3. 2. It will be
   incontestably owned and proved; who can deny what the heavens declare?
   Even sinners' own consciences will subscribe to it, and hell as well as
   heaven will be forced to acknowledge the righteousness of God. The
   reason given is, for God is Judge himself, and therefore, (1.) He will
   be just; for it is impossible he should do any wrong to any of his
   creatures, he never did, nor ever will. When men are employed to judge
   for him they may do unjustly; but, when he is Judge himself, there can
   be no injustice done. Is God unrighteous, who takes vengeance? The
   apostle, for this reason, startles at the thought of it; God forbid!
   for then how shall God judge the world? Rom. iii. 5, 6. These decisions
   will be perfectly just, for against them there will lie no exception,
   and from them there will lie no appeal. (2.) He will be justified; God
   is Judge, and therefore he will not only execute justice, but he will
   oblige all to own it; for he will be clear when he judges, Ps. li. 4.

The Inefficacy of Legal Sacrifices.

   7 Hear, O my people, and I will speak; O Israel, and I will testify
   against thee: I am God, even thy God.   8 I will not reprove thee for
   thy sacrifices or thy burnt offerings, to have been continually before
   me.   9 I will take no bullock out of thy house, nor he goats out of
   thy folds.   10 For every beast of the forest is mine, and the cattle
   upon a thousand hills.   11 I know all the fowls of the mountains: and
   the wild beasts of the field are mine.   12 If I were hungry, I would
   not tell thee: for the world is mine, and the fulness thereof.   13
   Will I eat the flesh of bulls, or drink the blood of goats?   14 Offer
   unto God thanksgiving; and pay thy vows unto the most High:   15 And
   call upon me in the day of trouble: I will deliver thee, and thou shalt
   glorify me.

   God is here dealing with those that placed all their religion in the
   observances of the ceremonial law, and thought those sufficient.

   I. He lays down the original contract between him and Israel, in which
   they had avouched him to be their God, and he them to be his people,
   and so both parties were agreed (v. 7): Hear, O my people! and I will
   speak. Note, It is justly expected that whatever others doe, when he
   speaks, his people should give ear; who will, if they do not? And then
   we may comfortably expect that God will speak to us when we are ready
   to hear what he says; even when he testifies against us in the rebukes
   and threatenings of his word and providences we must be forward to hear
   what he says, to hear even the rod and him that has appointed it.

   II. He puts a slight upon the legal sacrifices, v. 8, &c. Now,

   1. This may be considered as looking back to the use of these under the
   law. God had a controversy with the Jews; but what was the ground of
   the controversy? Not their neglect of the ceremonial institutions; no,
   they had not been wanting in the observance of them, their
   burnt-offerings had been continually before God, they took a pride in
   them, and hoped by their offerings to procure a dispensation for their
   lusts, as the adulterous woman, Prov. vii. 14. Their constant
   sacrifices, they thought, would both expiate and excuse their neglect
   of the weightier matters of the law. Nay, if they had, in some degree,
   neglected these institutions, yet that should not have been the cause
   of God's quarrel with them, for it was but a small offence in
   comparison with the immoralities of their conversation. They thought
   God was mightily beholden to them for the many sacrifices they had
   brought to his altar, and that they had made him very much their debtor
   by them, as if he could not h have maintained his numerous family of
   priests without their contributions; but God here shows them the
   contrary, (1.) That he did not need their sacrifices. What occasion had
   he for their bullocks and goats who has the command of all the beasts
   of the forest, and the cattle upon a thousand hills (v. 9, 10), has an
   incontestable propriety in them and dominion over them, has them all
   always under his eye and within his reach, and can make what use he
   pleases of them; they all wait on him, and are all at his disposal? Ps.
   civ. 27-29. Can we add any thing to his store whose all the wild fowl
   and wild beasts are, the world itself and the fulness thereof? v. 11,
   12. God's infinite self-sufficiency proves our utter insufficiency to
   add any thing to him. (2.) That he could not be benefited by their
   sacrifices. Their goodness, of this kind, could not possibly extend to
   him, nor, if they were in this matter righteous, was he the better (v.
   13): Will I eat the flesh of bulls? It is as absurd to think that their
   sacrifices could, of themselves, and by virtue of any innate excellency
   in them, add any pleasure of praise to God, as it would be to imagine
   that an infinite Spirit could be supported by meat and drink, as our
   bodies are. It is said indeed of the demons whom the Gentiles
   worshipped that they did eat the fat of their sacrifices, and drink the
   wine of their drink-offerings (Deut. xxxii. 38): they regaled
   themselves in the homage they robbed the true God of; but will the
   great Jehovah be thus entertained? No; to obey is better than
   sacrifice, and to love God and our neighbour better than all
   burnt-offerings, so much better that God by his prophets often told
   them that their sacrifices were not only not acceptable, but
   abominable, to him, while they lived in sin; instead of pleasing him,
   he looked upon them as a mockery, and therefore an affront and
   provocation to him; see Prov. xv. 8; Isa. i. 11, &c.; lxvi. 3; Jer. vi.
   20; Amos v. 21. They are therefore here warned not to rest in these
   performances; but to conduct themselves, in all other instances,
   towards God as their God.

   2. This may be considered as looking forward to the abolishing of these
   by the gospel of Christ. Thus Dr. Hammond understands it. When God
   shall set up the kingdom of the Messiah he shall abolish the old way of
   worship by sacrifice and offerings; he will no more have those to be
   continually before him (v. 8); he will no more require of his
   worshippers to bring him their bullocks and their goats, to be burnt
   upon his altar, v. 9. For indeed he never appointed this as that which
   he had any need of, or took any pleasure in, for, besides that all we
   have is his already, he has far more beasts in the forest and upon the
   mountains, which we know nothing of nor have any property in, than we
   have in our folds; but he instituted it to prefigure the great
   sacrifice which his own Son should in the fulness of time offer upon
   the cross, to make atonement for sin, and all the other spiritual
   sacrifices of acknowledgment with which God, through Christ, will be
   well pleased.

   III. He directs to the best sacrifices of prayer and praise as those
   which, under the law, were preferred before all burn-offerings and
   sacrifices, and on which then the greatest stress was laid, and which
   now, under the gospel, come in the room of those carnal ordinances
   which were imposed until the times of reformation. He shows us here (v.
   14, 15) what is good, and what the Lord our God requires of us, and
   will accept, when sacrifices are slighted and superseded. 1. We must
   make a penitent acknowledgment of our sins: Offer to God confession, so
   some read it, and understand it of the confession of sin, in order to
   our giving glory to God and taking shame to ourselves, that we may
   never return to it. A broken and contrite heart is the sacrifice which
   God will not despise, Ps. li. 17. If the sin was not abandoned the
   sin-offering was not accepted. 2. We must give God thanks for his
   mercies to us: Offer to God thanksgiving, every day, often every day
   (seven times a day will I praise thee), and upon special occasions; and
   this shall please the Lord, if it come from a humble thankful heart,
   full of love to him and joy in him, better than an ox or bullock that
   has horns and hoofs, Ps. lxix. 30, 31. 3. We must make conscience of
   performing our covenants with him: Pay thy vows to the Most High,
   forsake thy sins, and do thy duty better, pursuant to the solemn
   promises thou has made him to that purport. When we give God thanks for
   any mercy we have received we must be sure to pay the vows we made to
   him when we were in the pursuit of the mercy, else our thanksgivings
   will not be accepted. Dr. Hammond applies this to the great gospel
   ordinance of the eucharist, in which we are to give thanks to God for
   his great love in sending his Son to save us, and to pay our vows of
   love and duty to him, and to give alms. Instead of all the Old
   Testament types of a Christ to come, we have that blessed memorial of a
   Christ already come. 4. In the day of distress we must address
   ourselves to God by faithful and fervent prayer (v. 15): Call upon me
   in the day of trouble, and not upon any other god. Our troubles, though
   we see them coming from God's hand, must drive us to him, and not drive
   us from him. We must thus acknowledge him in all our ways, depend upon
   his wisdom, power, and goodness, and refer ourselves entirely to him,
   and so give him glory. This is a cheaper, easier, readier way of
   seeking his favour than by a peace-offering, and yet more acceptable.
   5. When he, in answer to our prayers, delivers us, as he has promised
   to do in such way and time as he shall think fit, we must glorify him,
   not only by a grateful mention of his favour, but by living to his
   praise. Thus must we keep up our communion with God, meeting him with
   our prayers when he afflicts us and with our praises when he delivers
   us.

The Character of the Wicked.

   16 But unto the wicked God saith, What hast thou to do to declare my
   statutes, or that thou shouldest take my covenant in thy mouth?   17
   Seeing thou hatest instruction, and castest my words behind thee.   18
   When thou sawest a thief, then thou consentedst with him, and hast been
   partaker with adulterers.   19 Thou givest thy mouth to evil, and thy
   tongue frameth deceit.   20 Thou sittest and speakest against thy
   brother; thou slanderest thine own mother's son.   21 These things hast
   thou done, and I kept silence; thou thoughtest that I was altogether
   such an one as thyself: but I will reprove thee, and set them in order
   before thine eyes.   22 Now consider this, ye that forget God, lest I
   tear you in pieces, and there be none to deliver.   23 Whoso offereth
   praise glorifieth me: and to him that ordereth his conversation aright
   will I show the salvation of God.

   God, by the psalmist, having instructed his people in the right way of
   worshipping him and keeping up their communion with him, here directs
   his speech to the wicked, to hypocrites, whether they were such as
   professed the Jewish or the Christian religion: hypocrisy is wickedness
   for which God will judge. Observe here,

   I. The charge drawn up against them. 1. They are charged with invading
   and usurping the honours and privileges of religion (v. 16): What has
   thou to do, O wicked man! to declare my statutes? This is a challenge
   to those that rare really profane, but seemingly godly, to show what
   title they have to the cloak of religion, and by what authority they
   wear it, when they use it only to cover and conceal the abominable
   impieties of their hearts and lives. Let them make out their claim to
   it if they can. Some think it points prophetically at the scribes and
   Pharisees that were the teachers and leaders of the Jewish church at
   the time when the kingdom of the Messiah, and that evangelical way of
   worship spoken of in the foregoing verses, were to be set up. They
   violently opposed that great revolution, and used all the power and
   interest which they had by sitting in Moses's seat to hinder it; but
   the account which our blessed Saviour gives of them (Matt. xxiii.), and
   St. Paul (Rom. ii. 21, 22), makes this expostulation here agree very
   well to them. They took on them to declare God's statues, but they
   hated Christ's instruction; and therefore what had they to do to
   expound the law, when they rejected the gospel? But it is applicable to
   all those that are practicers of iniquity, and yet professors of piety,
   especially if withal they be preachers of it. Note, It is very absurd
   in itself, and a great affront to the God of heaven, for those that are
   wicked and ungodly to declare his statutes and to take his covenant in
   their mouths. It is very possible, and too common, for those that
   declare God's statutes to others to live in disobedience to them
   themselves, and for those that take God's covenant in their mouths yet
   in their hearts to continue their covenant with sin and death; but they
   are guilty of a usurpation, they take to themselves an honour which
   they have no title to, and there is a day coming when they will be
   thrust out as intruders. Friend, how camest thou in hither? 2. They are
   charged with transgressing and violating the laws and precepts of
   religion. (1.) They are charged with a daring contempt of the word of
   God (v. 17): Thou hatest instruction. They loved to give instruction,
   and to tell others what they should do, for this fed their pride and
   made them look great, and by this craft they got their living; but they
   hated to receive instruction from God himself, for that would be a
   check upon them and a mortification to them. "Thou hatest discipline,
   the reproofs of the word and the rebukes of Providence." No wonder that
   those who hate to be reformed hate the means of reformation. Thou
   castest my words behind thee. They seemed to set God's words before
   them, when they sat in Moses's seat, and undertook to teach others out
   of the law (Rom. ii. 19); but in their conversations they cast God's
   word behind them, and did not care for seeing that rule which they were
   resolved not to be ruled by. This is despising the commandment of the
   Lord. (2.) A close confederacy with the worst of sinners (v. 18): "When
   thou sawest a thief, instead of reproving him and witnessing against
   him, as those should do that declare God's statutes, thou consentedst
   with him, didst approve of his practices, and desire to be a partner
   with him and to share in the profits of his cursed trade; and thou hast
   been partaker with adulterers, hast done as they did, and encouraged
   them to go on in their wicked courses, hast done these things and hast
   had pleasure in those that do them," Rom. i. 32. (3.) A constant
   persisting in the worst of tongue-sins (v. 19): "Thou givest thy mouth
   to evil, not only allowest thyself in, but addictest thyself wholly to,
   all manner of evil-speaking." [1.] Lying: Thy tongue frames deceit,
   which denotes contrivance and deliberation in lying. It knits or links
   deceit, so some. One lie begets another, and one fraud requires another
   to cover it. [2.] Slandering (v. 20): "Thou sittest, and speakest
   against thy brother, dost basely abuse and misrepresent him,
   magisterially judge and censure him, and pass sentence upon him, as if
   you wert his master to whom he must stand or fall, whereas he is thy
   brother, as good as thou art, and upon the level with thee, for he is
   thy own mother's son. He is thy near relation, whom thou oughtest to
   love, to vindicate, and stand up for, if others abused him; yet thou
   dost thyself abuse him, whose faults thou oughtest to cover and make
   the best of; if really he had done amiss, yet thou dost most falsely
   and unjustly charge him with that which he is innocent of; thou sittest
   and doest this, as a judge upon the bench, with authority; thou sittest
   in the seat of the scornful, to deride and backbite those whom thou
   oughtest to respect and be kind to." Those that do ill themselves
   commonly delight in speaking ill of others.

   II. The proof of this charge (v. 21): "These things thou hast done; the
   fact is too plain to be denied, the fault too bad to be excused; these
   things God knows, and thy own heart knows, thou hast done." The sins of
   sinners will be proved upon them, beyond contradiction, in the judgment
   of the great day: "I will reprove thee, or convince thee, so that thou
   shalt have not one word to say for thyself." The day is coming when
   impenitent sinners will have their mouths for ever stopped and be
   struck speechless. What confusion will they be filled with when God
   shall set their sins in order before their eyes! They would not see
   their sins to their humiliation, but cast them behind their backs,
   covered them, and endeavoured to forget them, nor would they suffer
   their own consciences to put them in mind of them; but the day is
   coming when God will make them see their sins to their everlasting
   shame and terror; he will set them in order, original sin, actual sins,
   sins against the law, sins against the gospel, against the first table,
   against the second table, sins of childhood and youth, of riper age,
   and old age. He will set them in order, as the witnesses are set in
   order, and called in order, against the criminal, and asked what they
   have to say against him.

   III. The Judge's patience, and the sinner's abuse of that patience: "I
   kept silence, did not give thee any disturbance in thy sinful way, but
   let thee alone to take thy course; sentence against thy evil works was
   respited, and not executed speedily." Note, The patience of God is very
   great towards provoking sinners. He sees their sins and hates them; it
   would be neither difficulty nor damage to him to punish them, and yet
   he waits to be gracious and gives them space to repent, that he may
   render them inexcusable if they repent not. His patience is the more
   wonderful because the sinner makes such an ill use of it: "Thou
   thoughtest that I was altogether such a one as thyself, as weak and
   forgetful as thyself, as false to my word as thyself, nay, as much a
   friend to sin as thyself." Sinners take God's silence for consent and
   his patience for connivance; and therefore the longer they are
   reprieved the more are their hearts hardened; but, if they turn not,
   they shall be made to see their error when it is too late, and that the
   God they provoke is just, and holy, and terrible, and not such a one as
   themselves.

   IV. The fair warning given of the dreadful doom of hypocrites (v. 22):
   "Now consider this, you that forget God, consider that God knows and
   keeps account of all your sins, that he will call you to an account for
   them, that patience abused will turn into the greater wrath, that
   though you forget God and your duty to him he will not forget you and
   your rebellions against him: consider this in time, before it be too
   late; for if these things be not considered, and the consideration of
   them improved, he will tear you in pieces, and there will be none to
   deliver." It is the doom of hypocrites to be cut asunder, Matt. xxiv.
   51. Note, 1. Forgetfulness of God is at the bottom of all the
   wickedness of the wicked. Those that know God, and yet do not obey him,
   do certainly forget him. 2. Those that forget God forget themselves;
   and it will never be right with them till they consider, and so recover
   themselves. Consideration is the first step towards conversion. 3.
   Those that will not consider the warnings of God's word will certainly
   be torn in pieces by the executions of his wrath. 4. When God comes to
   tear sinners in pieces, there is no delivering them out of his hand.
   They cannot deliver themselves, nor can any friend they have in the
   world deliver them.

   V. Full instructions given to us all how to prevent this fearful doom.
   Let us hear the conclusion of the whole matter; we have it, v. 23,
   which directs us what to do that we may attain our chief end. 1. Man's
   chief end is to glorify God, and we are here told that whoso offers
   praise glorifies him; whether he be Jew or Gentile, those spiritual
   sacrifices shall be accepted from him. We must praise God, and we must
   sacrifice praise, direct it to God, as every sacrifice was directed;
   put it into the hands of the priest, our Lord Jesus, who is also the
   altar; see that it be made by fire, sacred fire, that it be kindled
   with the flame of holy and devout affection; we must be fervent in
   spirit, praising the Lord. This he is pleased, in infinite
   condescension, to interpret as glorifying him. Hereby we give him the
   glory due to his name and do what we can to advance the interests of
   his kingdom among men. 2. Man's chief end, in conjunction with this, is
   to enjoy God; and we are here told that those who order their
   conversation aright shall see his salvation. (1.) It is not enough for
   us to offer praise, but we must withal order our conversation aright.
   Thanksgiving is good, but thanks-living is better. (2.) Those that
   would have their conversation right must take care and pains to order
   it, to dispose it according to rule, to understand their way and to
   direct it. (3.) Those that take care of their conversation make sure
   their salvation; them God will make to see his salvation, for it is a
   salvation ready to be revealed; he will make them to see it and enjoy
   it, to see it, and to see themselves happy for ever in it. Note, The
   right ordering of the conversation is the only way, and it is a sure
   way, to obtain the great salvation.
     __________________________________________________________________

P S A L M S

  PSALM LI.

   Though David penned this psalm upon a very particular occasion, yet, it
   is of as general use as any of David's psalms; it is the most eminent
   of the penitential psalms, and most expressive of the cares and desires
   of a repenting sinner. It is a pity indeed that in our devout addresses
   to God we should have any thing else to do than to praise God, for that
   is the work of heaven; but we make other work for ourselves by our own
   sins and follies: we must come to the throne of grace in the posture of
   penitents, to confess our sins and sue for the grace of God; and, if
   therein we would take with us words, we can nowhere find any more
   apposite than in this psalm, which is the record of David's repentance
   for his sin in the matter of Uriah, which was the greatest blemish upon
   his character: all the rest of his faults were nothing to this; it is
   said of him (1 Kings xv. 5), That "he turned not aside from the
   commandment of the Lord all the days of his life, save only in the
   matter of Uriah the Hittite." In this psalm, I. He confesses his sin,
   ver. 3-6. II. He prays earnestly for the pardon of his sin, ver. 1, 2,
   7, 9. III. For peace of conscience, ver. 8, 12. IV. For grace to go and
   sin no more, ver. 10, 11, 14. V. For liberty of access to God, ver. 15.
   IV. He promises to do what he could for the good of the souls of others
   ( ver. 13) and for the glory of God, ver. 16, 17, 19. And, lastly,
   concludes with a prayer for Zion and Jerusalem, ver. 18. Those whose
   consciences charge them with any gross sin should, with a believing
   regard to Jesus Christ, the Mediator, again and again pray over this
   psalm; nay, though we have not been guilty of adultery and murder, or
   any the like enormous crime, yet in singing it, and praying over it, we
   may very sensibly apply it all to ourselves, which if we do with
   suitable affections we shall, through Christ, find mercy to pardon and
   grace for seasonable help.

Penitential Petitions.

   To the chief musician. A psalm of David, when Nathan the prophet
   came unto him, after he had gone in to Bath-sheba.

   1 Have mercy upon me, O God, according to thy lovingkindness: according
   unto the multitude of thy tender mercies blot out my transgressions.
   2 Wash me throughly from mine iniquity, and cleanse me from my sin.   3
   For I acknowledge my transgressions: and my sin is ever before me.   4
   Against thee, thee only, have I sinned, and done this evil in thy
   sight: that thou mightest be justified when thou speakest, and be clear
   when thou judgest.   5 Behold, I was shapen in iniquity; and in sin did
   my mother conceive me.   6 Behold, thou desirest truth in the inward
   parts: and in the hidden part thou shalt make me to know wisdom.

   The title has reference to a very sad story, that of David's fall. But,
   though he fell, he was not utterly cast down, for God graciously upheld
   him and raised him up. 1. The sin which, in this psalm, he laments, was
   the folly and wickedness he committed with his neighbour's wife, a sin
   not to be spoken of, nor thought of, without detestation. His
   debauching of Bathsheba was the inlet to all the other sins that
   followed; it was as the letting forth of water. This sin of David's is
   recorded for warning to all, that he who thinks he stands may take heed
   lest he fall. 2. The repentance which, in this psalm, he expresses, he
   was brought to by the ministry of Nathan, who was sent of God to
   convince him of his sin, after he had continued above nine months (for
   aught that appears) without any particular expressions of remorse and
   sorrow for it. But though God may suffer his people to fall into sin,
   and to lie a great while in it, yet he will, by some means or other,
   recover them to repentance, bring them to himself and to their right
   mind again. Herein, generally, he uses the ministry of the word, which
   yet he is not tied to. But those that have been overtaken in any fault
   ought to reckon a faithful reproof the greatest kindness that can be
   done them and a wise reprover their best friend. Let the righteous
   smite me, and it shall be excellent oil. 3. David, being convinced of
   his sin, poured out his soul to God in prayer for mercy and grace.
   Whither should backsliding children return, but to the Lord their God,
   from whom they have backslidden, and who alone can heal their
   backslidings? 4. He drew up, by divine inspiration, the workings of his
   heart towards God, upon this occasion, into a psalm, that it might be
   often repeated, and long after reviewed; and this he committed to the
   chief musician, to be sung in the public service of the church. (1.) As
   a profession of his own repentance, which he would have to be generally
   taken notice of, his sin having been notorious, that the plaster might
   be as wide as the wound. Those that truly repent of their sins will not
   be ashamed to own their repentance; but, having lost the honour of
   innocents, they will rather covet the honour of penitents. (2.) As a
   pattern to others, both to bring them to repentance by his example and
   to instruct them in their repentance what to do and what to say. Being
   converted himself, he thus strengthens his brethren (Luke xxii. 32),
   and for this cause he obtained mercy, 1 Tim. i. 16.

   In these words we have,

   I. David's humble petition, v. 1, 2. His prayer is much the same with
   that which our Saviour puts into the mouth of his penitent publican in
   the parable: God be merciful to me a sinner! Luke xviii. 13. David was,
   upon many accounts, a man of great merit; he had not only done much,
   but suffered much, in the cause of God; and yet, when he is convinced
   of sin, he does not offer to balance his evil deeds with his good
   deeds, nor can he think that his services will atone for his offences;
   but he flies to God's infinite mercy, and depends upon that only for
   pardon and peace: Have mercy upon me, O God! He owns himself obnoxious
   to God's justice, and therefore casts himself upon his mercy; and it is
   certain that the best man in the world will be undone if God be not
   merciful to him. Observe,

   1. What his plea is for this mercy: "have mercy upon me, O God! not
   according to the dignity of my birth, as descended from the prince of
   the tribe of Judah, not according to my public services as Israel's
   champion, or my public honours as Israel's king;" his plea is not,
   Lord, remember David and all his afflictions, how he vowed to build a
   place for the ark (Ps. cxxxii. 1, 2); a true penitent will make no
   mention of any such thing; but "Have mercy upon me for mercy's sake. I
   have nothing to plead with thee but," (1.) "The freeness of thy mercy,
   according to thy lovingkindness, thy clemency, the goodness of thy
   nature, which inclines thee to pity the miserable." (2.) "The fulness
   of thy mercy. There are in thee not only lovingkindness and tender
   mercies, but abundance of them, a multitude of tender mercies for the
   forgiveness of many sinners, of many sins, to multiply pardons as we
   multiply transgressions."

   2. What is the particular mercy that he begs--the pardon of sin. Blot
   out my transgressions, as a debt is blotted or crossed out of the book,
   when either the debtor has paid it or the creditor has remitted it.
   "Wipe out my transgressions, that they may not appear to demand
   judgment against me, nor stare me in the face to my confusion and
   terror." The blood of Christ, sprinkled upon the conscience, to purify
   and pacify that, blots out the transgression, and, having reconciled us
   to God, reconciles up to ourselves, v. 2. "Wash me thoroughly from my
   iniquity; wash my soul from the guilt and stain of my sin by thy mercy
   and grace, for it is only from a ceremonial pollution that the water of
   separation will avail to cleanse me. Multiple to wash me; the stain is
   deep, for I have lain long soaking in the guilt, so that it will not
   easily be got out. O wash me much, wash me thoroughly. Cleanse me from
   my sin." Sin defiles us, renders us odious in the sight of the holy
   God, and uneasy to ourselves; it unfits us for communion with God in
   grace or glory. When God pardons sin he cleanses us from it, so that we
   become acceptable to him, easy to ourselves, and have liberty of access
   to him. Nathan had assured David, upon his first profession of
   repentance, that his sin was pardoned. The Lord has taken away thy sin;
   thou shalt not die, 2 Sam. xii. 13. Yet he prays, Wash me, cleanse,
   blot out my transgressions; for God will be sought unto even for that
   which he has promised; and those whose sins are pardoned must pray that
   the pardon may be more and more cleared up to them. God had forgiven
   him, but he could not forgive himself; and therefore he is thus
   importunate for pardon, as one that thought himself unworthy of it and
   knew how to value it.

   II. David's penitential confessions, v. 3-5.

   1. He was very free to own his guilt before God: I acknowledge my
   transgressions; this he had formerly found the only way of easing his
   conscience, Ps. xxxii. 4, 5. Nathan said, Thou art the man. I am, says
   David; I have sinned.

   2. He had such a deep sense of it that the was continually thinking of
   it with sorrow and shame. His contrition for his sin was not a slight
   sudden passion, but an abiding grief: "My sin is ever before me, to
   humble me and mortify me, and make me continually blush and tremble. It
   is ever against me" (so some); "I see it before me as an enemy,
   accusing and threatening me." David was, upon all occasions, put in
   mind of his sin, and was willing to be so, for his further abasement.
   He never walked on the roof of his house without a penitent reflection
   on his unhappy walk there when thence he saw Bathsheba; he never lay
   down to sleep without a sorrowful thought of the bed of his
   uncleanness, never sat down to meat, never sent his servant on an
   errand, or took his pen in hand, but it put him in mind of his making
   Uriah drunk, the treacherous message he sent by him, and the fatal
   warrant he wrote and signed for his execution. Note, The acts of
   repentance, even for the same sin, must be often repeated. It will be
   of good use for us to have our sins ever before us, that by the
   remembrance of our past sins we may be kept humble, may be armed
   against temptation, quickened to duty, and made patient under the
   cross.

   (1.) He confesses his actual transgressions (v. 4): Against thee, thee
   only, have I sinned. David was a very great man, and yet, having done
   amiss, submits to the discipline of a penitent, and thinks not his
   royal dignity will excuse him from it. Rich and poor must here meet
   together; there is one law of repentance for both; the greatest must be
   judged shortly, and therefore must judge themselves now. David was a
   very good man, and yet, having sinned, he willingly accommodates
   himself to the place and posture of a penitent. The best men, if they
   sin, should give the best example of repentance. [1.] His confession is
   particular; "I have done this evil, this that I am now reproved for,
   this that my own conscience now upbraids me with." Note, It is good to
   be particular in the confession of sin, that we may be the more express
   in praying for pardon, and so may have the more comfort in it. We ought
   to reflect upon the particular heads of our sins of infirmity and the
   particular circumstances of our gross sins. [2.] He aggravates the sin
   which he confesses and lays a load upon himself for it: Against thee,
   and in thy sight. Hence our Saviour seems to borrow the confession
   which he puts into the mouth of the returning prodigal: I have sinned
   against heaven, and before thee, Luke xv. 18. Two things David laments
   in his sin:--First, That it was committed against God. To him the
   affront is given, and he is the party wronged. It is his truth that by
   wilful sin we deny, his conduct that we despise, his command that we
   disobey, his promise that we distrust, his name that we dishonour, and
   it is with him that we deal deceitfully and disingenuously. From this
   topic Joseph fetched the great argument against sin (Gen. xxxix. 9),
   and David here the great aggravation of it: Against thee only. Some
   make this to intimate the prerogative of his crown, that, as a king, he
   was not accountable to any but God; but it is more agreeable to his
   present temper to suppose that it expresses the deep contrition of his
   soul for his sin, and that it was upon right grounds. He here sinned
   against Bathsheba and Uriah, against his own soul, and body, and
   family, against his kingdom, and against the church of God, and all
   this helped to humble him; but none of these were sinned against so as
   God was, and therefore this he lays the most sorrowful accent upon:
   Against thee only have I sinned. Secondly, That it was committed in
   God's sight. "This not only proves it upon me, but renders it
   exceedingly sinful." This should greatly humble us for all our sins,
   that they have been committed under the eye of God, which argues either
   a disbelief of his omniscience or a contempt of his justice. [3.] He
   justifies God in the sentence passed upon him--that the sword should
   never depart from his house, 2 Sam. xii. 10, 11. He is very forward to
   own his sin, and aggravate it, not only that he might obtain the pardon
   of it himself, but that by his confession he might give honour to God.
   First, That God might be justified in the threatenings he had spoken by
   Nathan. "Lord, I have nothing to say against the justice of them; I
   deserve what is threatened, and a thousand times worse." Thus Eli
   acquiesced in the like threatenings (1 Sam. iii. 18), It is the Lord.
   And Hezekiah (2 Kings xx. 19), Good is the word of the Lord, which thou
   hast spoken. Secondly, That God might be clear when he judged, that is,
   when he executed those threatenings. David published his confession of
   sin that when hereafter he should come into trouble none might say God
   had done him any wrong; for he owns the Lord is righteous: thus will
   all true penitents justify God by condemning themselves. Thou art just
   in all that is brought upon us.

   (2.) He confesses his original corruption (v. 5): Behold, I was shapen
   in iniquity. He does not call upon God to behold it, but upon himself.
   "Come, my soul, look unto the rock out of which I was hewn, and thou
   wilt find I was shapen in iniquity. Had I duly considered this before,
   I find I should not have made so bold with the temptation, nor have
   ventured among the sparks with such tinder in my heart; and so the sin
   might have been prevented. Let me consider it now, not to excuse or
   extenuate the sin--Lord, I did so; but indeed I could not help it, my
   inclination led me to it" (for as that plea is false, with due care and
   watchfulness, and improvement of the grace of God, he might have helped
   it, so it is what a true penitent never offers to put in), "but let me
   consider it rather as an aggravation of the sin: Lord, I have not only
   been guilty of adultery and murder, but I have an adulterous murderous
   nature; therefore I abhor myself." David elsewhere speaks of the
   admirable structure of his body (Ps. cxxxix. 14, 15); it was curiously
   wrought; and yet here he says it was shapen in iniquity, sin was
   twisted in with it; not as it came out of God's hands, but as it comes
   through our parents' loins. He elsewhere speaks of the piety of his
   mother, that she was God's handmaid, and he pleads his relation to her
   (Ps. cxvi. 16, lxxxvi. 16), and yet here he says she conceived him in
   sin; for though she was, by grace, a child of God, she was, by nature,
   a daughter of Eve, and not excepted from the common character. Note, It
   is to be sadly lamented by every one of us that we brought into the
   world with us a corrupt nature, wretchedly degenerated from its
   primitive purity and rectitude; we have from our birth the snares of
   sin in our bodies, the seeds of sin in our souls, and a stain of sin
   upon both. This is what we call original sin, because it is as ancient
   as our original, and because it is the original of all our actual
   transgressions. This is that foolishness which is bound in the heart of
   a child, that proneness of evil and backwardness to good which is the
   burden of the regenerate and the ruin of the unregenerate; it is a bent
   to backslide from God.

   III. David's acknowledgment of the grace of God (v. 6), both his
   good-will towards us ("thou desirest truth in the inward parts, thou
   wouldst have us all honest and sincere, and true to our profession")
   and his good work in us--"In the hidden part thou hast made," or shalt
   make, "me to know wisdom." Note, 1. Truth and wisdom will go very far
   towards making a man a good man. A clear head and a sound heart
   (prudence and sincerity) bespeak the man of God perfect. 2. What God
   requires of us he himself works in us, and he works it in the regular
   way, enlightening the mind, and so gaining the will. But how does this
   come in here? (1.) God is hereby justified and cleared: "Lord, thou was
   not the author of my sin; there is no blame to be laid upon thee; but I
   alone must bear it; for thou has many a time admonished me to be
   sincere, and hast made me to know that which, if I had duly considered
   it, would have prevented my falling into this sin; had I improved the
   grace thou hast given me, I should have kept my integrity." (2.) The
   sin is hereby aggravated: "Lord, thou desirest truth; but where was it
   when I dissembled with Uriah? Thou hast made me to know wisdom; but I
   have not lived up to what I have known." (3.) He is hereby encouraged,
   in his repentance, to hope that God would graciously accept him; for,
   [1.] God had made him sincere in his resolutions never to return to
   folly again: Thou desirest truth in the inward part; this is that which
   God has an eye to in a returning sinner, that in his spirit there be no
   guile, Ps. xxxii. 2. David was conscious to himself of the uprightness
   of his heart towards God in his repentance, and therefore doubted not
   but God would accept him. [2.] He hoped that God would enable him to
   make good his resolutions, that in the hidden part, in the new man,
   which is called the hidden man of the heart (1 Pet. iii. 4), he would
   make him to know wisdom, so as to discern and avoid the designs of the
   tempter another time. Some read it as a prayer: "Lord, in this
   instance, I have done foolishly; for the future make me to know
   wisdom." Where there is truth God will give wisdom; those that
   sincerely endeavour to do their duty shall be taught their duty.

Penitential Petitions.

   7 Purge me with hyssop, and I shall be clean: wash me, and I shall be
   whiter than snow.   8 Make me to hear joy and gladness; that the bones
   which thou hast broken may rejoice.   9 Hide thy face from my sins, and
   blot out all mine iniquities.   10 Create in me a clean heart, O God;
   and renew a right spirit within me.   11 Cast me not away from thy
   presence; and take not thy holy spirit from me.   12 Restore unto me
   the joy of thy salvation; and uphold me with thy free spirit.   13 Then
   will I teach transgressors thy ways; and sinners shall be converted
   unto thee.

   I. See here what David prays for. Many excellent petitions he here puts
   up, to which if we do but add, "for Christ's sake," they are as
   evangelical as any other.

   1. He prays that God would cleanse him from his sins and the defilement
   he had contracted by them (v. 7): "Purge me with hyssop; that is,
   pardon my sins, and let me know that they are pardoned, that I may be
   restored to those privileges which by sin I have forfeited and lost."
   The expression here alludes to a ceremonial distinction, that of
   cleansing the leper, or those that were unclean by the touch of a body
   by sprinkling water, or blood, or both upon them with a bunch of
   hyssop, by which they were, at length, discharged from the restraints
   they were laid under by their pollution. "Lord, let me be as well
   assured of my restoration to thy favour, and to the privilege of
   communion with thee, as they were thereby assured of their re-admission
   to their former privileges." But it is founded upon gospel-grace: Purge
   me with hyssop, that is, with the blood of Christ applied to my soul by
   a lively faith, as water of purification was sprinkled with a bunch of
   hyssop. It is the blood of Christ (which is therefore called the blood
   of sprinkling, Heb. xii. 24), that purges the conscience from dead
   works, from that guilt of sin and dread of God which shut us out of
   communion with him, as the touch of a dead body, under the law, shut a
   man out from the courts of God's house. If this blood of Christ, which
   cleanses from all sin, cleanse us from our sin, then we shall be clean
   indeed, Heb. x. 2. If we be washed in this fountain opened, we shall be
   whiter than snow, not only acquitted but accepted; so those are that
   are justified. Isa. i. 18, Though your sins have been as scarlet, they
   shall be white as snow.

   2. He prays that, his sins being pardoned, he might have the comfort of
   that pardon. He asks not to be comforted till first he is cleansed; but
   if sin, the bitter root of sorrow, be taken away, he can pray in faith,
   "Make me to hear joy and gladness (v. 8), that is, let me have a
   well-grounded peace, of thy creating, thy speaking, so that the bones
   which thou hast broken by convictions and threatenings may rejoice, may
   not only be set again, and eased from the pain, but may be sensibly
   comforted, and, as the prophet speaks, may flourish as a herb." Note,
   (1.) The pain of a heart truly broken for sin may well be compared to
   that of a broken bone; and it is the same Spirit who as a Spirit of
   bondage smites and wounds and as a Spirit of adoption heals and binds
   up. (2.) The comfort and joy that arise from a sealed pardon to a
   penitent sinner are as refreshing as perfect ease from the most
   exquisite pain. (3.) It is God's work, not only to speak this joy and
   gladness, but to make us hear it and take the comfort of it. He
   earnestly desires that God would lift up the light of his countenance
   upon him, and so put gladness into his heart, that he would not only be
   reconciled to him, but, which is a further act of grace, let him know
   that he was so.

   3. He prays for a complete and effectual pardon. This is that which he
   is most earnest for as the foundation of his comfort (v. 9): "Hide thy
   face from my sins, that is, be not provoked by them to deal with me as
   I deserve; they are ever before me, let them be cast behind thy back.
   Blot out all my iniquities out of the book of thy account; blot them
   out, as a cloud is blotted out and dispelled by the beams of the sun,"
   Isa. xliv. 22.

   4. He prays for sanctifying grace; and this every true penitent is as
   earnest for as for pardon and peace, v. 10. He does not pray, "Lord,
   preserve me my reputation," as Saul, I have sinned, yet honour me
   before this people. No; his great concern is to get his corrupt nature
   changed: the sin he had been guilty of was, (1.) An evidence of its
   impurity, and therefore he prays, Create in me a clean heart, O God! He
   now saw, more than ever, what an unclean heart he had, and sadly
   laments it, but sees it is not in his own power to amend it, and
   therefore begs of God (whose prerogative it is to create) that he would
   create in him a clean heart. He only that made the heart can new-make
   it; and to his power nothing is impossible. He created the world by the
   word of his power as the God of nature, and it is by the word of his
   power as the God of grace that we are clean (John xv. 3), that we are
   sanctified, John xvii. 17. (2.) It was the cause of its disorder, and
   undid much of the good work that had been wrought in him; and therefore
   he prays, "Lord, renew a right spirit within me; repair the decays of
   spiritual strength which this sin has been the cause of, and set me to
   rights again." Renew a constant spirit within me, so some. He had, in
   this matter, discovered much inconstancy and inconsistency with
   himself, and therefore he prays, "Lord, fix me for the time to come,
   that I may never in like manner depart from thee."

   5. He prays for the continuance of God's good-will towards him and the
   progress of his good work in him, v. 11. (1.) That he might never be
   shut out from God's favour: "Cast me not away from thy presence, as one
   whom thou abhorrest and canst not endure to look upon." He prays that
   he might not be thrown out of God's protection, but that wherever he
   went, he might have the divine presence with him, might be under the
   guidance of his wisdom and in the custody of his power, and that he
   might not be forbidden communion with God: "Let me not be banished thy
   courts, but always have liberty of access to thee by prayer." He does
   not deprecate the temporal judgments which God by Nathan had threatened
   to bring upon him. "God's will be done; but, Lord, rebuke me not in thy
   wrath. If the sword come into my house never to depart from it, yet let
   me have a God to go to in my distresses, and all shall be well." (2.)
   That he might never be deprived of God's grace: Take not thy Holy
   Spirit from me. He knew he had by his sin grieved the Spirit and
   provoked him to withdraw, and that because he also was flesh God might
   justly have said that his Spirit should no more strive with him nor
   work upon him, Gen. vi. 3. This he dreads more than any thing. We are
   undone if God take his Holy Spirit from us. Saul was a sad instance of
   this. How exceedingly sinful, how exceedingly miserable, was he, when
   the Spirit of the Lord had departed from him! David knew it, and
   therefore begs thus earnestly: "Lord, whatever thou take from me, my
   children, my crown, my life, yet take not thy Holy Spirit from me" (see
   2 Sam. vii. 15), "but continue thy Holy Spirit with me, to perfect the
   work of my repentance, to prevent my relapse into sin, and to enable me
   to discharge my duty both as a prince and as a psalmist."

   6. He prays for the restoration of divine comforts and the perpetual
   communications of divine grace, v. 12. David finds two ill effects of
   his sin:--(1.) It had made him sad, and therefore he prays, Restore
   unto me the joy of thy salvation. A child of God knows no true nor
   solid joy but the joy of God's salvation, joy in God his Saviour and in
   the hope of eternal life. By wilful sin we forfeit this joy and deprive
   ourselves of it; our evidences cannot but be clouded and our hopes
   shaken. When we give ourselves so much cause to doubt of our interest
   in the salvation, how can we expect the joy of it? But, when we truly
   repent, we may pray and hope that God will restore to us those joys.
   Those that sow in penitential tears shall reap in the joys of God's
   salvation when the times of refreshing shall come. (2.) It had made him
   weak, and therefore he prays, "Uphold me with the free Spirit: I am
   ready to fall, either into sin or into despair; Lord, sustain me; my
   own spirit" (though the spirit of a man will go far towards the
   sustaining of his infirmity) "is not sufficient; if I be left to
   myself, I shall certainly sink; therefore uphold me with thy Spirit,
   let him counterwork the evil spirit that would cast me down from my
   excellency. Thy Spirit is a free spirit, a free agent himself, working
   freely" (and that makes those free whom he works upon, for where the
   Spirit of the Lord is there is liberty)--"thy ingenuous princely
   Spirit." He was conscious to himself of having acted, in the matter of
   Uriah, very disingenuously and unlike a prince; his behaviour was base
   and paltry: "Lord," says he, "let thy Spirit inspire my soul with noble
   and generous principles, that I may always act as becomes me." A free
   spirit will be a firm and fixed spirit, and will uphold us. The more
   cheerful we are in our duty the more constant we shall be to it.

   II. See what David here promises, v. 13. Observe,

   1. What good work he promises to do: I will teach transgressors thy
   ways. David had been himself a transgressor, and therefore could speak
   experimentally to transgressors, and resolves, having himself found
   mercy with God in the way of repentance, to teach others God's ways,
   that is, (1.) Our way to God by repentance; he would teach others that
   had sinned to take the same course that he had taken, to humble
   themselves, to confess their sins, and seek God's face; and, (2.) God's
   way towards us in pardoning mercy; how ready he is to receive those
   that return to him. He taught the former by his own example, for the
   direction of sinners in repenting; he taught the latter by his own
   experience, for their encouragement. By this psalm he is, and will be
   to the world's end, teaching transgressors, telling them what God had
   done for his soul. Note, Penitents should be preachers. Solomon was so,
   and blessed Paul.

   2. What good effect he promises himself from his doing this: "Sinners
   shall be converted unto thee, and shall neither persist in their
   wanderings from thee, nor despair of finding mercy in their returns to
   thee." The great thing to be aimed at in teaching transgressors is
   their conversion to God; that is a happy point gained, and happy are
   those that are instrumental to contribute towards it, Jam. v. 20.

Penitential Petitions.

   14 Deliver me from bloodguiltiness, O God, thou God of my salvation:
   and my tongue shall sing aloud of thy righteousness.   15 O Lord, open
   thou my lips; and my mouth shall show forth thy praise.   16 For thou
   desirest not sacrifice; else would I give it: thou delightest not in
   burnt offering.   17 The sacrifices of God are a broken spirit: a
   broken and a contrite heart, O God, thou wilt not despise.   18 Do good
   in thy good pleasure unto Zion: build thou the walls of Jerusalem.   19
   Then shalt thou be pleased with the sacrifices of righteousness, with
   burnt offering and whole burnt offering: then shall they offer bullocks
   upon thine altar.

   I. David prays against the guilt of sin, and prays for the grace of
   God, enforcing both petitions from a plea taken from the glory of God,
   which he promises with thankfulness to show forth. 1. He prays against
   the guilt of sin, that he might be delivered from that, and promises
   that then he would praise God, v. 14. The particular sin he prays
   against is blood-guiltiness, the sin he had now been guilty of, having
   slain Uriah with the sword of the children of Ammon. Hitherto perhaps
   he had stopped the mouth of conscience with that frivolous excuse, that
   he did not kill him himself; but now he was convinced that he was the
   murderer, and, hearing the blood cry to God for vengeance, he cries to
   God for mercy: "Deliver me from blood-guiltiness; let me not lie under
   the guilt of this kind which I have contracted, but let it be pardoned
   to me, and let me never be left to myself to contract the like guilt
   again." Note, It concerns us all to pray earnestly against the guilt of
   blood. In this prayer he eyes God as the God of salvation. Note, Those
   to whom God is the God of salvation he will deliver from guilt; for the
   salvation he is the God of is salvation from sin. We may therefore
   plead this with him, "Lord, thou art the God of my salvation, therefore
   deliver me from the dominion of sin." He promises that, if God would
   deliver him, his tongue should sing aloud of his righteousness; God
   should have the glory both of pardoning mercy and of preventing grace.
   God's righteousness is often put for his grace, especially in the great
   business of justification and sanctification. This he would comfort
   himself in and therefore sing of; and this he would endeavour both to
   acquaint and to affect others with; he would sing aloud of it. This all
   those should do that have had the benefit of it, and owe their all to
   it. 2. He prays for the grace of God and promises to improve that grace
   to his glory (v. 15): "O Lord! open thou my lips, not only that I may
   teach and instruct sinners" (which the best preacher cannot do to any
   purpose unless God give him the opening of the mouth, and the tongue of
   the learned), "but that my mouth may show forth thy praise, not only
   that I may have abundant matter for praise, but a heart enlarged in
   praise." Guilt had closed his lips, had gone near to stop the mouth of
   prayer; he could not for shame, he could not for fear, come into the
   presence of that God whom he knew he had offended, much less speak to
   him; his heart condemned him, and therefore he had little confidence
   towards God. It cast a damp particularly upon his praises; when he had
   lost the joys of his salvation his harp was hung upon the willow-trees;
   therefore he prays, "Lord, open my life, put my heart in tune for
   praise again." To those that are tongue-tied by reason of guilt the
   assurance of the forgiveness of their sins says effectually,
   Ephphatha--Be opened; and, when the lips are opened, what should they
   speak but the praises of God, as Zacharias did? Luke i. 64.

   II. David offers the sacrifice of a penitent contrite heart, as that
   which he knew God would be pleased with. 1. He knew well that the
   sacrificing of beasts was in itself of no account with God (v. 16):
   Thou desirest not sacrifice (else would I give it with all my heart to
   obtain pardon and peace); thou delightest not in burnt-offering. Here
   see how glad David would have been to give thousands of rams to make
   atonement for sin. Those that are thoroughly convinced of their misery
   and danger by reason of sin would spare no cost to obtain the remission
   of it, Mic. vi. 6, 7. But see how little God valued this. As trials of
   obedience, and types of Christ, he did indeed require sacrifices to be
   offered; but he had no delight in them for any intrinsic worth or value
   they had. Sacrifice and offering thou wouldst not. As they cannot make
   satisfaction for sin, so God cannot take any satisfaction in them, any
   otherwise than as the offering of them is expressive of love and duty
   to him. 2. He knew also how acceptable true repentance is to God (v.
   17): The sacrifices of God are a broken spirit. See here, (1.) What the
   good work is that is wrought in every true penitent--a broken spirit, a
   broken and a contrite heart. It is a work wrought upon the heart; that
   is it that God looks at, and requires, in all religious exercises,
   particularly in the exercises of repentance. It is a sharp work wrought
   there, no less than the breaking of the heart; not in despair (as we
   say, when a man is undone, His heart is broken), but in necessary
   humiliation and sorrow for sin. It is a heart breaking with itself, and
   breaking from its sin; it is a heart pliable to the word of God, and
   patient under the rod of God, a heart subdued and brought into
   obedience; it is a heart that is tender, like Josiah's, and trembles at
   God's word. Oh that there were such a heart in us! (2.) How graciously
   God is pleased to accept of this. It is the sacrifices of God, not one,
   but many; it is instead of all burnt-offering and sacrifice. The
   breaking of Christ's body for sin is the only sacrifice of atonement,
   for no sacrifice but that could take away sin; but the breaking of our
   hearts for sin is a sacrifice of acknowledgment, a sacrifice of God,
   for to him it is offered up; he requires it, he prepares it (he
   provides this lamb for a burnt-offering), and he will accept of it.
   That which pleased God was not the feeding of a beast, and making much
   of it, but killing it; so it is not the pampering of our flesh, but the
   mortifying of it, that God will accept. The sacrifice was bound, was
   bled, was burnt; so the penitent heart is bound by convictions, bleeds
   in contrition, and then burns in holy zeal against sin and for God. The
   sacrifice was offered upon the altar that sanctified the gift; so the
   broken heart is acceptable to God only through Jesus Christ; there is
   no true repentance without faith in him; and this is the sacrifice
   which he will not despise. Men despise that which is broken, but God
   will not. He despised the sacrifice of torn and broken beasts, but he
   will not despise that of a torn and broken heart. He will not overlook
   it; he will not refuse or reject it; though it make God no satisfaction
   for the wrong done him by sin, yet he does not despise it. The proud
   Pharisee despised the broken-hearted publican, and he thought very
   meanly of himself; but God did not despise him. More is implied than is
   expressed; the great God overlooks heaven and earth, to look with
   favour upon a broken and contrite heart, Isa. lxvi. 1, 2; lvii. 15.

   III. David intercedes for Zion and Jerusalem, with an eye to the honour
   of God. See what a concern he had,

   1. For the good of the church of God (v. 18): Do good in thy good
   pleasure unto Zion, that is, (1.) "To all the particular worshippers in
   Zion, to all that love and fear thy name; keep them from falling into
   such wounding wasting sins as these of mine; defend and succour all
   that fear thy name." Those that have been in spiritual troubles
   themselves know how to pity and pray for those that are in like manner
   afflicted. Or, (2.) To the public interests of Israel. David was
   sensible of the wrong he had done to Judah and Jerusalem by his sin,
   how it had weakened the hands and saddened the hearts of good people,
   and opened the mouths of their adversaries; he was likewise afraid
   lest, he being a public person, his sin should bring judgments upon the
   city and kingdom, and therefore he prays to God to secure and advance
   those public interests which he had damaged and endangered. He prays
   that God would prevent those national judgments which his sin had
   deserved, that he would continue those blessings, and carry on that
   good work, which it had threatened to retard and put a stop to. He
   prays, not only that God would do good to Zion, as he did to other
   places, by his providence, but that he would do it in his good
   pleasure, with the peculiar favour he bore to that place which he had
   chosen to put his name there, that the walls of Jerusalem, which
   perhaps were now in the building, might be built up, and that good work
   finished. Note, [1.] When we have most business of our own, and of
   greatest importance at the throne of grace, yet then we must not forget
   to pray for the church of God; nay, our Master has taught us in our
   daily prayers to begin with that, Hallowed be thy name, Thy kingdom
   come. [2.] The consideration of the prejudice we have done to the
   public interests by our sins should engage us to do them all the
   service we can, particularly by our prayers.

   2. For the honour of the churches of God, v. 19. If God would show
   himself reconciled to him and his people, as he had prayed, then they
   should go on with the public services of his house, (1.) Cheerfully to
   themselves. The sense of God's goodness to them would enlarge their
   hearts in all the instances and expressions of thankfulness and
   obedience. They will then come to his tabernacle with burnt-offerings,
   with whole burnt-offerings, which were intended purely for the glory of
   God, and they shall offer, not lambs and rams only, but bullocks, the
   costliest sacrifices, upon his altar. (2.) Acceptably to God: "Thou
   shalt be pleased with them, that is, we shall have reason to hope so
   when we perceive the sin taken away which threatened to hinder thy
   acceptance." Note, It is a great comfort to a good man to think of the
   communion that is between God and his people in their public
   assemblies, how he is honoured by their humble attendance on him and
   they are happy in his gracious acceptance of it.
     __________________________________________________________________

P S A L M S

  PSALM LII.

   David, no doubt, was in very great grief when he said to Abiathar (1
   Sam. xxii. 22), "I have occasioned the death of all the persons of thy
   father's house," who were put to death upon Doeg's malicious
   information; to give some vent to that grief, and to gain some relief
   to his mind under it, he penned this psalm, wherein, as a prophet, and
   therefore with as good an authority as if he had been now a prince upon
   the throne, I. He arraigns Doeg for what he had done, ver. 1. II. He
   accuses him, convicts him, and aggravates his crimes, ver. 2-4. III. He
   passes sentence upon him, ver. 5. IV. He foretels the triumphs of the
   righteous in the execution of the sentence, ver. 6, 7. V. He comforts
   himself in the mercy of God and the assurance he had that he should yet
   praise him, ver. 8, 9. In singing this psalm we should conceive a
   detestation of the sin of lying, foresee the ruin of those that persist
   in it, and please ourselves with the assurance of the preservation of
   God's church and people, in spite of all the malicious designs of the
   children of Satan, that father of lies.

The Wickedness of Doeg.

   To the chief musician, Maschil. A psalm of David, when Doeg the Edomite
   came and told Saul, and said unto him, David is come to the house of
   Ahimelech.

   1 Why boastest thou thyself in mischief, O mighty man? the goodness of
   God endureth continually.   2 Thy tongue deviseth mischiefs; like a
   sharp razor, working deceitfully.   3 Thou lovest evil more than good;
   and lying rather than to speak righteousness. Selah.   4 Thou lovest
   all devouring words, O thou deceitful tongue.   5 God shall likewise
   destroy thee for ever, he shall take thee away, and pluck thee out of
   thy dwelling place, and root thee out of the land of the living. Selah.

   The title is a brief account of the story which the psalm refers to.
   David now, at length, saw it necessary to quit the court, and shift for
   his own safety, for fear of Saul, who had once and again attempted to
   murder him. Being unprovided with arms and victuals, he, by a wile, got
   Ahimelech the priest to furnish him with both. Doeg an Edomite happened
   to be there, and he went and informed Saul against Ahimelech,
   representing him as confederate with a traitor, upon which accusation
   Saul grounded a very bloody warrant, to kill all the priests; and Doeg,
   the prosecutor, was the executioner, 1 Sam. xxii. 9, &c. In these
   verses,

   I. David argues the case fairly with this proud and mighty man, v. 1.
   Doeg, it is probably, was mighty in respect of bodily strength; but, if
   he was, he gained no reputation to it by his easy victory over the
   unarmed priests of the Lord; it is no honour for those that wear a
   sword to hector those that wear an ephod. However, he was, by his
   office, a mighty man, for he was set over the servants of Saul,
   chamberlain of the household. This was he that boasted himself, not
   only in the power he had to do mischief, but in the mischief he did.
   Note, It is bad to do ill, but it is worse to boast of it and glory in
   it when we have done, not only not to be ashamed of a wicked action,
   but to justify it, not only to justify it, but to magnify it and value
   ourselves upon it. Those that glory in their sin glory in their shame,
   and then it becomes yet more shameful; mighty men are often mischievous
   men, and boast of their heart's desire, Ps. x. 3. It is uncertain how
   the following words come in: The goodness of God endures continually.
   Some make it the wicked man's answer to this question. The patience and
   forbearance of God (those great proofs of his goodness) are abused by
   sinners to the hardening of their hearts in their wicked ways; because
   sentence against their evil works is not executed speedily, nay,
   because God is continually doing them good, therefore they boast in
   mischief; as if their prosperity in their wickedness were an evidence
   that there is no harm in it. But it is rather to be taken as an
   argument against him, to show, 1. The sinfulness of his sin: "God is
   continually doing good, and those that therein are like him have reason
   to glory in their being so; but thou art continually doing mischief,
   and therein art utterly unlike him, and contrary to him, and yet
   gloriest in being so." 2. The folly of it: "Thou thinkest, with the
   mischief which thou boastest of (so artfully contrived and so
   successfully carried on), to run down and ruin the people of God; but
   thou wilt find thyself mistaken: the goodness of God endures
   continually for their preservation, and then they need not fear what
   man can do unto them." The enemies in vain boast in their mischief
   while we have God's mercy to boast in.

   II. He draws up a high charge against him in the court of heaven, as he
   had drawn up a high charge against Ahimelech in Saul's court, v. 2-4.
   He accuses him of the wickedness of his tongue (that unruly evil, full
   of deadly poison) and the wickedness of his heart, which that was an
   evidence of. Four things he charges him with:--1. Malice. His tongue
   does mischief, not only pricking like a needle, but cutting like a
   sharp razor. Scornful bantering words would not content him; he loved
   devouring words, words that would ruin the priests of the Lord, whom he
   hated. 2. Falsehood. It was a deceitful tongue that he did this
   mischief with (v. 4); he loved lying (v. 3), and this sharp razor did
   work deceitfully (v. 2), that is, before he had this occasion given him
   to discover his malice against the priests, he had acted very plausibly
   towards them; though he was an Edomite, he attended the altars, and
   brought his offerings, and paid his respects to the priests, as
   decently as any Israelite; therein he put a force upon himself (for he
   was detained before the Lord), but thus he gained an opportunity of
   doing them so much the greater mischief. Or it may refer to the
   information itself which he gave in against Ahimelech; for the matter
   of fact was, in substance, true, yet it was misrepresented, and false
   colours were put upon it, and therefore he might well be said to love
   lying, and to have a deceitful tongue. He told the truth, but not all
   the truth, as a witness ought to do; had he told that David made
   Ahimelech believe he was then going upon Saul's errand, the kindness he
   showed him would have appeared to be not only not traitorous against
   Saul, but respectful to him. It will not save us from the guilt of
   lying to be able to say, "There was some truth in what we said," if we
   pervert it, and make it to appear otherwise than it was. 3. Subtlety in
   sin: "Thy tongue devises mischiefs; that is, it speaks the mischief
   which thy heart devises." The more there is of craft and contrivance in
   any wickedness the more there is of the devil in it. 4. Affection to
   sin: "Thou lovest evil more than good; that is, thou lovest evil, and
   hast no love at all to that which is good; thou takest delight in
   lying, and makest no conscience of doing right. Thou wouldst rather
   please Saul by telling a lie than please God by speaking truth." Those
   are of Doeg's spirit who, instead of being pleased (as we ought all to
   be) with an opportunity of doing a man a kindness in his body, estate,
   or good name, are glad when they have a fair occasion to do a man a
   mischief, and readily close with an opportunity of that kind; that is
   loving evil more than good. It is bad to speak devouring words, but it
   is worse to love them either in others or in ourselves.

   III. He reads his doom and denounces the judgments of God against him
   for his wickedness (v. 5): "Thou hast destroyed the priests of the Lord
   and cut them off, and therefore God shall likewise destroy thee for
   ever." Sons of perdition actively shall be sons of perdition passively,
   as Judas and the man of sin. Destroyers shall be destroyed; those
   especially that hate, and persecute, and destroy the priests of the
   Lord, his ministers and people, who are made to our God priests, a
   royal priesthood, shall be taken away with a swift and everlasting
   destruction. Doeg is here condemned, 1. To be driven out of the church:
   He shall pluck thee out of the tabernacle, not thy dwelling-place, but
   God's (so it is most probably understood); "thou shalt be cut off from
   the favour of God, and his presence, and all communion with him, and
   shalt have no benefit either by oracle or offering." Justly was he
   deprived of all the privileges of God's house who had been so
   mischievous to his servants; he had come sometimes to God's tabernacle,
   and attended in his courts, but he was detained there; he was weary of
   his service, and sought an opportunity to defame his family; it was
   very fit therefore that he should be taken away, and plucked out
   thence; we should forbid any one our house that should serve us so.
   Note, We forfeit the benefit of ordinances if we make an ill use of
   them. 2. To be driven out of the world; "He shall root thee out of the
   land of the living, in which thou thoughtest thyself so deeply rooted."
   When good men die they are transplanted from the land of the living on
   earth, the nursery of the plants of righteousness, to that in heaven,
   the garden of the Lord, where they shall take root for ever; but, when
   wicked men die, they are rooted out of the land of the living, to
   perish for ever, as fuel to the fire of divine wrath. This will be the
   portion of those that contend with God.

The Ruin of Doeg Predicted.

   6 The righteous also shall see, and fear, and shall laugh at him:   7
   Lo, this is the man that made not God his strength; but trusted in the
   abundance of his riches, and strengthened himself in his wickedness.
   8 But I am like a green olive tree in the house of God: I trust in the
   mercy of God for ever and ever.   9 I will praise thee for ever,
   because thou hast done it: and I will wait on thy name; for it is good
   before thy saints.

   David was at this time in great distress; the mischief Doeg had done
   him was but the beginning of his sorrows; and yet here we have him
   triumphing, and that is more than rejoicing, in tribulation. Blessed
   Paul, in the midst of his troubles, is in the midst of his triumphs, 2
   Cor. ii. 14. David here triumphs,

   I. In the fall of Doeg. Yet, lest this should look like personal
   revenge, he does not speak of it as his own act, but the language of
   other righteous persons. They shall observe God's judgments on Doeg,
   and speak of them, 1. To the glory of God: They shall see and fear (v.
   6); that is, they shall reverence the justice of God, and stand in awe
   of him, as a God of almighty power, before whom the proudest sinner
   cannot stand and before whom therefore we ought every one of us to
   humble ourselves. Note, God's judgments on the wicked should strike an
   awe upon the righteous and make them afraid of offending God and
   incurring his displeasure, Ps. cxix. 120; Rev. xv. 3, 4. 2. To the
   shame of Doeg. They shall laugh at him, not with a ludicrous, but a
   rational serious laughter, as he that sits in heaven shall laugh at
   him, Ps. ii. 4. He shall appear ridiculous, and worthy to be laughed
   at. We are told how they shall triumph in God's just judgments on him
   (v. 7): Lo, this is the man that made not God his strength. The fall
   and ruin of a wealthy mighty man cannot but be generally taken notice
   of, and every one is apt to make his remarks upon it; now this is the
   remark which the righteous should make upon Doeg's fall, that no better
   could come of it, since he took the wrong method of establishing
   himself in his wealth and power. If a newly-erected fabric tumbles
   down, every one immediately enquires where was the fault in the
   building of it. Now that which ruined Doeg's prosperity was, (1.) That
   he did not build it upon a rock: He made not God his strength, that is,
   he did not think that the continuance of his prosperity depended upon
   the favour of God, and therefore took no care to make sure that favour
   nor to keep himself in God's love, made no conscience of his duty to
   him nor sought him in the least. Those wretchedly deceive themselves
   that think to support themselves in their power and wealth without God
   and religion. (2.) That he did build it upon the sand. He thought his
   wealth would support itself: He trusted in the abundance of his riches,
   which, he imagined, were laid up for many years; nay, he thought his
   wickedness would help to support it. He was resolved to stick at
   nothing for the securing and advancing of his honour and power. Right
   or wrong, he would get what he could and keep what he had, and be the
   ruin of any one that stood in his way; and this, he thought, would
   strengthen him. Those may have any thing that will make conscience of
   nothing. But now see what it comes to; see what untempered mortar he
   built his house with, now that it has fallen and he is himself buried
   in the ruins of it.

   II. In his own stability, v. 8, 9. "This mighty man is plucked up by
   the roots; but I am like a green olive-tree, planted and rooted, fixed
   and flourishing; he is turned out of God's dwelling-place, but I am
   established in it, not detained, as Doeg, by any thing but the abundant
   satisfaction I meet with there." Note, Those that by faith and love
   dwell in the house of God shall be like green olive-trees there; the
   wicked are said to flourish like a green bay-tree (Ps. xxxvii. 35),
   which bears no useful fruit, though it has abundance of large leaves;
   but the righteous flourish like a green olive-tree, which is fat as
   well as flourishing (Ps. xcii. 14) and with its fatness honours God and
   man (Judg. ix. 9), deriving its root and fatness from the good olive,
   Rom. xi. 17. Now what must we do that we may be as green olive-trees?
   1. We must live a life of faith and holy confidence in God and his
   grace? "I see what comes of men's trusting in the abundance of their
   riches, and therefore I trust in the mercy of God for ever and
   ever--not in the world, but in God, not in my own merit, but in God's
   mercy, which dispenses its gifts freely, even to the unworthy, and has
   in it an all-sufficiency to be our portion and happiness." This mercy
   is for ever; it is constant and unchangeable, and its gifts will
   continue to all eternity. We must therefore for ever trust in it, and
   never come off from that foundation. 2. We must live a life of
   thankfulness and holy joy in God (v. 9): "I will praise thee for ever,
   because thou hast done it, has avenged the blood of thy priests upon
   their bloody enemy, and given him blood to drink, and hast performed
   thy promise to me," which he was as sure would be done in due time as
   if it were done already. It contributes very much to the beauty of our
   profession, and to our fruitfulness in every grace, to be much in
   praising God; and it is certain that we never want matter for praise.
   3. We must live a life of expectation and humble dependence upon God:
   "I will wait on thy name; I will attend upon thee in all those ways
   wherein thou hast made thyself known, hoping for the discoveries of thy
   favour to me and willing to tarry till the time appointed for them; for
   it is good before thy saints," or in the opinion and judgment of thy
   saints, with whom David heartily concurs. Communis sensus fidelium--All
   the saints are of this mind, (1.) That God's name is good in itself,
   that God's manifestations of himself to his people are gracious and
   very kind; there is no other name given than his that can be our refuge
   and strong tower. (2.) That it is very good for us to wait on that
   name, that there is nothing better to calm and quiet our spirits when
   they are ruffled and disturbed, and to keep us in the way of duty when
   we are tempted to use any indirect courses for our own relief, than to
   hope and quietly wait for the salvation of the Lord, Lam. iii. 26. All
   the saints have experienced the benefit of it, who never attended him
   in vain, never followed his guidance but it ended well, nor were ever
   made ashamed of their believing expectations from him. What is good
   before all the saints let us therefore abide and abound in, and in this
   particularly: Turn thou to thy God; keep mercy and judgment, and wait
   on thy God continually, Hos. xii. 6.
     __________________________________________________________________

P S A L M S

  PSALM LIII.

   God speaks once, yea, twice, and it were well if man would even then
   perceive it; God, in this psalm, speaks twice, for this is the same
   almost verbatim with the fourteenth psalm. The scope of it is to
   convince us of our sins, to set us a blushing and trembling because of
   them; and this is what we are with so much difficulty brought to that
   there is need of line upon line to this purport. The word, as a
   convincing word, is compared to a hammer, the strokes whereof must be
   frequently repeated. God, by the psalmist here, I. Shows us how bad we
   are, ver. 1. II. Proves it upon us by his own certain knowledge, ver.
   2, 3. III. He speaks terror to persecutors, the worst of sinners, ver.
   4, 5. IV. He speaks encouragement to God's persecuted people, ver. 6.
   Some little variation there is between Ps. 14 and this, but none
   considerable, only between ver. 5, 6, there, and ver. 5 here; some
   expressions there used are here left out, concerning the shame which
   the wicked put upon God's people, and instead of that, is here foretold
   the shame which God would put upon the wicked, which alteration, with
   some others, he made by divine direction when he delivered it the
   second time to the chief musician. In singing it we ought to lament the
   corruption of the human nature, and the wretched degeneracy of the
   world we live in, yet rejoicing in hope of the great salvation.

Human Depravity.

   To the chief musician upon Mahalath, Maschil. A psalm of David.

   1 The fool hath said in his heart, There is no God. Corrupt are they,
   and have done abominable iniquity: there is none that doeth good.   2
   God looked down from heaven upon the children of men, to see if there
   were any that did understand, that did seek God.   3 Every one of them
   is gone back: they are altogether become filthy; there is none that
   doeth good, no, not one.   4 Have the workers of iniquity no knowledge?
   who eat up my people as they eat bread: they have not called upon God.
     5 There were they in great fear, where no fear was: for God hath
   scattered the bones of him that encampeth against thee: thou hast put
   them to shame, because God hath despised them.   6 Oh that the
   salvation of Israel were come out of Zion! When God bringeth back the
   captivity of his people, Jacob shall rejoice, and Israel shall be glad.

   This psalm was opened before, and therefore we shall here only observe,
   in short, some things concerning sin, in order to the increasing of our
   sorrow for it and hatred of it. 1. The fact of sin. Is that proved? Can
   the charge be made out? Yes, God is a witness to it, an unexceptionable
   witness: from the place of his holiness he looks on the children of
   men, and sees how little good there is among them, v. 2. All the
   sinfulness of their hearts and lives in naked and open before him. 2.
   The fault of sin. Is there any harm in it? Yes, it is iniquity (v. 1,
   4); it is an unrighteous thing; it is that which there is no good in
   (v. 1, 3); it is an evil thing; it is the worst of evils; it is that
   which makes this world such an evil world as it is; it is going back
   from God, v. 3. 3. The fountain of sin. How comes it that men are so
   bad? Surely it is because there is no fear of God before their eyes:
   they say in their hearts, "There is no God at all to call us to an
   account, none that we need to stand in awe of." Men's bad practices
   flow from their bad principles; if they profess to know God, yet in
   works, because in thoughts, they deny him. 4. The folly of sin. He is a
   fool (in the account of God, whose judgment we are sure is right) that
   harbours such corrupt thoughts. Atheists, whether in opinion or
   practice, are the greatest fools in the world. Those that do not seek
   God do not understand; they are like brute-beasts that have no
   understanding; for man is distinguished from the brutes, not so much by
   the powers of reason as by a capacity for religion. The workers of
   iniquity, whatever they pretend to, have no knowledge; those may truly
   be said to know nothing that do not know God, v. 4. 5. The filthiness
   of sin. Sinners are corrupt (v. 1); their nature is vitiated and
   spoiled, and the more noble the nature is the more vile it is when it
   is depraved, as that of the angels. Corruptio optimi est pessima--The
   best things, when corrupted, become the worst. Their iniquity is
   abominable; it is odious to the holy God, and it renders them so;
   whereas otherwise he hates nothing that he has made. It makes men
   filthy, altogether filthy. Wilful sinners are offensive in the nostrils
   of the God of heaven and of the holy angels. What decency soever proud
   sinners pretend to, it is certain that wickedness is the greatest
   defilement in the world. 6. The fruit of sin. See to what a degree of
   barbarity it brings men at last; when men's hearts are hardened through
   the deceitfulness of sin see their cruelty to their brethren, that are
   bone of their bone--because they will not run with them to the same
   excess of riot, they eat them up as they eat bread; as if they had not
   only become beasts, but beasts of prey. And see their contempt of God
   at the same time. They have not called upon him, but scorn to be
   beholden to him. 7. The fear and shame that attend sin (v. 5): There
   were those in great fear who had made God their enemy; their own guilty
   consciences frightened them, and filled them with horror, though
   otherwise there was no apparent cause of fear. The wicked flees when
   none pursues. See the ground of this fear; it is because God has
   formerly scattered the bones of those that encamped against his people,
   not only broken their power and dispersed their forces, but slain them,
   and reduced their bodies to dry bones, like those scattered at the
   grave's mouth, Ps. cxli. 7. Such will be the fate of those that lay
   siege to the camp of the saints and the beloved city, Rev. xx. 9. The
   apprehensions of this cannot but put those into frights that eat up
   God's people. This enables the virgin, the daughter of Zion, to put
   them to shame, and expose them, because God has despised them, to laugh
   at them, because he that sits in heaven laughs at them. We need not
   look upon those enemies with fear whom God looks upon with contempt. If
   he despises them, we may. 8. The faith of the saints, and their hope
   and power touching the cure of this great evil, v. 6. There will come a
   Saviour, a great salvation, a salvation from sin. Oh that it might be
   hastened! for it will bring in glorious and joyful times. There were
   those in the Old-Testament times that looked and hoped, that prayed and
   waited, for this redemption. (1.) God will, in due time, save his
   church from the sinful malice of its enemies, which will bring joy to
   Jacob and Israel, that have long been in a mournful melancholy state.
   Such salvations were often wrought, and all typical of the everlasting
   triumphs of the glorious church. (2.) He will save all believers from
   their own iniquities, that they may not be led captive by them, which
   will be everlasting matter of joy to them. From this work the Redeemer
   had his name--Jesus, for he shall save his people from their sins,
   Matt. i. 21.
     __________________________________________________________________

P S A L M S

  PSALM LIV.

   The key of this psalm hangs at the door, for the title tells us upon
   what occasion it was penned--when the inhabitants of Ziph, men of Judah
   (types of Judas the traitor), betrayed David to Saul, by informing him
   where he was and putting him in a way how to seize him. This they did
   twice (1 Sam. xxiii. 19; xxvi. 1), and it is upon record to their
   everlasting infamy. The psalm is sweet; the former part of it, perhaps,
   was meditated when he was in his distress and put into writing when the
   danger was over, with the addition of the last two verses, which
   express his thankfulness for the deliverance, which yet might be
   written in faith, even when he was in the midst of his fright. Here, I.
   He complains to God of the malice of his enemies, and prays for help
   against them, ver. 1-3. II. He comforts himself with an assurance of
   the divine favour and protection, and that, in due time, his enemies
   should be confounded and be delivered, ver. 4-7. What time we are in
   distress we may comfortably sing this psalm.

Complaints.

   To the chief musician on Neginoth, Maschil. A psalm of David, when
   the Ziphim came and said to Saul, Doth not David hide himself with us?

   1 Save me, O God, by thy name, and judge me by thy strength.   2 Hear
   my prayer, O God; give ear to the words of my mouth.   3 For strangers
   are risen up against me, and oppressors seek after my soul: they have
   not set God before them. Selah.

   We may observe here, 1. The great distress that David was now in, which
   the title gives an account of. The Ziphim came of their own accord, and
   informed Saul where David was, with a promise to deliver him into his
   hand. One would have thought that when David had retired into the
   country he would not be pursued, into a desert country he would not be
   discovered, and into his own country he would not be betrayed; and yet
   it seems he was. Never let a good man expect to be safe an easy till he
   comes to heaven. How treacherous, how officious, were these Ziphim! It
   is well that God is faithful, for men are not to be trusted, Mic. vii.
   5. 2. His prayer to God for succour and deliverance, v. 1, 2. He
   appeals to God's strength, by which he was able to help him, and to his
   name, by which he was engaged to help him, and begs he would save him
   from his enemies and judge him, that is, plead his cause and judge for
   him. David has no other plea to depend upon than God's name, no other
   power to depend upon than God's strength, and those he makes his refuge
   and confidence. This would be the effectual answer of his prayers (v.
   2), which even in his flight, when he had not opportunity for solemn
   address to God, he was ever and anon lifting up to heaven: Hear my
   prayer, which comes from my heart, and give ear to the words of my
   mouth. 3. His plea, which is taken from the character of his enemies,
   v. 3. (1.) They are strangers; such were the Ziphites, unworthy the
   name of Israelites. "They have used me more basely and barbarously than
   the Philistines themselves would have done." The worst treatment may be
   expected from those who, having broken through the bonds of relation
   and alliance, make themselves strangers. (2.) They are oppressors; such
   was Saul, who, as a king, should have used his power for the protection
   of all his good subjects, but abused it for their destruction. Nothing
   is so grievous as oppression in the seat of judgment, Eccl. iii. 16.
   Paul's greatest perils were by his own countrymen and by false brethren
   (2 Cor. xi. 26), and so were David's. (3.) They were very formidable
   and threatening; they not only hated him and wished him ill, but they
   rose up against him in a body, joining their power to do him a
   mischief. (4.) They were very spiteful and malicious: They seek after
   my soul; they hunt for the precious life; no less will satisfy them. We
   may, in faith, pray that God would not by his providence give success,
   lest it should look like giving countenance, to such cruel bloody men.
   (5.) They were very profane and atheistical, and, for this reason, he
   thought God was concerned in honour to appear against them: They have
   not set God before them, that is, they have quite cast off the thoughts
   of God; they do not consider that his eye is upon them, that, in
   fighting against his people, they fight against him, nor have they any
   dread of the certain fatal consequences of such an unequal engagement.
   Note, From those who do not set God before them no good is to be
   expected; nay, what wickedness will not such men be guilty of? What
   bonds of nature, or friendship, or gratitude, or covenant, will hold
   those that have broken through the fear of God? Selah--Mark this. Let
   us all be sure to set God before us at all times; for, if we do not we
   are in danger of becoming desperate.

Consolations.

   4 Behold, God is mine helper: the Lord is with them that uphold my
   soul.   5 He shall reward evil unto mine enemies: cut them off in thy
   truth.   6 I will freely sacrifice unto thee: I will praise thy name, O
   Lord; for it is good.   7 For he hath delivered me out of all trouble:
   and mine eye hath seen his desire upon mine enemies.

   We have here the lively actings of David's faith in his prayer, by
   which he was assured that the issue would be comfortable, though the
   attempt upon him was formidable.

   I. He was sure that he had God on his side, that God took his part (v.
   4); he speaks it with an air of triumph and exultation, Behold, God is
   my helper. If we be for him, he is for us; and, if he be for us, we
   shall have such help in him that we need not fear any power engaged
   against us. Though men and devils aim to be our destroyers, they shall
   not prevail while God is our helper: The Lord is with those that uphold
   my soul. Compare Ps. cxviii. 7, "The Lord taketh my part with those
   that help me. There are some that uphold me, and God is one of them; he
   is the principal one; none of them could help me if he did not help
   them." Every creature is that to us (and no more) that God makes it to
   be. He means, "The Lord is he that upholds my soul, and keeps me from
   tiring in my work and sinking under my burdens." He that by his
   providence upholds all things by his grace upholds the souls of his
   people. God, who will in due time save his people, does, in the mean
   time, sustain them and bear them up, so that the spirit he has made
   shall not fail before him.

   II. God taking part with him, he doubted not but his enemies should
   both flee and fall before him (v. 5): "He shall reward evil unto my
   enemies that observe me, seeking an opportunity to do me a mischief.
   The evil they designed against me the righteous God will return upon
   their own heads." David would not render evil to them, but he knew God
   would: I as a deaf man heard not, for thou wilt hear. The enemies we
   forgive, if they repent not, God will judge; and for this reason we
   must not avenge ourselves, because God has said, Vengeance is mine. But
   he prays, Cut them off in thy truth. This is not a prayer of malice,
   but a prayer of faith; for it has an eye to the word of God, and only
   desires the performance of that. There is truth in God's threatenings
   as well as in his promises, and sinners that repent not will find it so
   to their cost.

   III. He promises to give thanks to God for all the experiences he had
   had of his goodness to him (v. 6): I will sacrifice unto thee. Though
   sacrifices were expensive, yet, when God required that his worshippers
   should in that way praise him, David would not only offer them, but
   offer them freely and without grudging. All our spiritual sacrifices
   must, in this sense, be free-will-offerings; for God loves a cheerful
   giver. Yet he will not only bring his sacrifice, which was but the
   shadow, the ceremony; he will mind the substance: I will praise thy
   name. A thankful heart, and the calves of our lips giving thanks to his
   name, are the sacrifices God will accept: "I will praise thy name, for
   it is good. Thy name is not only great but good, and therefore to be
   praised. To praise thy name is not only what we are bound to, but it is
   good, it is pleasant, it is profitable; it is good for us (Ps. xcii.
   1); therefore I will praise thy name."

   IV. He speaks of his deliverance as a thing done (v. 7): I will praise
   thy name, and say, "He has delivered me; this shall be my song then."
   That which he rejoices in is a complete deliverance--He has delivered
   me from all trouble; and a deliverance to his heart's content--My eye
   has seen its desire upon my enemies, not seen them cut off and ruined,
   but forced to retreat, tidings being brought to Saul that the
   Philistines were upon him, 1 Sam. xxiii. 27, 28. All David desired was
   to be himself safe; when he saw Saul draw off his forces he saw his
   desire. He has delivered me from all trouble. Either, 1. With this
   thought David comforted himself when he was in distress: "He has
   delivered me from all trouble hitherto, and many a time I have gained
   my point, and seen my desire on my enemies; therefore he will deliver
   me out of this trouble." We should thus, in our greatest straits,
   encourage ourselves with our past experiences. Or, 2. With this thought
   he magnified his present deliverance when the fright was over, that it
   was an earnest of further deliverance. He speaks of the completing of
   his deliverance as a thing done, though he had as yet many troubles
   before him, because, having God's promise for it, he was as sure of it
   as if it had been done already. "He that has begun to deliver me from
   all troubles, and will at length give me to see my desire upon my
   enemies." This may perhaps point at Christ, of whom David was a type;
   God would deliver him out of all the troubles of his state of
   humiliation, and he was perfectly sure of it; and all things are said
   to be put under his feet; for, though we see not yet all things put
   under him, yet we are sure he shall reign till all his enemies be made
   his footstool, and he shall see his desire upon them. However, it is an
   encouragement to all believers to make that use of their particular
   deliverances which St. Paul does (like David here), 2 Tim. iv. 17, 18,
   He that delivered me from the mouth of the lion shall deliver me from
   every evil work, and will preserve me to his heavenly kingdom.
     __________________________________________________________________

P S A L M S

  PSALM LV.

   It is the conjecture of many expositors that David penned this psalm
   upon occasion of Absalom's rebellion, and that the particular enemy he
   here speaks of, that dealt treacherously with him, was Ahithophel; and
   some will therefore make David's troubles here typical of Christ's
   sufferings, and Ahithophel's treachery a figure of Judas's, because
   they both hanged themselves. But there is nothing in it particularly
   applied to Christ in the New Testament. David was in great distress
   when he penned this psalm. I. He prays that God would manifest his
   favour to him, and pleads his own sorrow and fear, ver. 1-8. II. He
   prays that God would manifest his displeasure against his enemies, and
   pleads their great wickedness and treachery, ver. 9-15 and again ver.
   20, 21. III. He assures himself that God would, in due time, appear for
   him against his enemies, comforts himself with the hopes of it, and
   encourages others to trust in God, ver. 16-19 and again ver. 22, 23. In
   singing this psalm we may, if there be occasion, apply it to our own
   troubles; if not, we may sympathize with those to whose case it comes
   nearer, foreseeing that there will be, at last, indignation and wrath
   to the persecutors, salvation and joy to the persecuted.

Supplications of David in Distress.

   To the chief musician on Neginoth, Maschil. A psalm of David.

   1 Give ear to my prayer, O God; and hide not thyself from my
   supplication.   2 Attend unto me, and hear me: I mourn in my complaint,
   and make a noise;   3 Because of the voice of the enemy, because of the
   oppression of the wicked: for they cast iniquity upon me, and in wrath
   they hate me.   4 My heart is sore pained within me: and the terrors of
   death are fallen upon me.   5 Fearfulness and trembling are come upon
   me, and horror hath overwhelmed me.   6 And I said, Oh that I had wings
   like a dove! for then would I fly away, and be at rest.   7 Lo, then
   would I wander far off, and remain in the wilderness. Selah.   8 I
   would hasten my escape from the windy storm and tempest.

   In these verses we have,

   I. David praying. Prayer is a salve for every sore and a relief to the
   spirit under every burden: Give ear to my prayer, O God! v. 1, 2. He
   does not set down the petitions he offered up to God in his distress,
   but begs that God would hear the prayers which, at every period, his
   heart lifted up to God, and grant an answer of peace to them: Attend to
   me, hear me. Saul would not hear his petitions; his other enemies
   regarded not his pleas; but, "Lord, be thou pleased to hearken to me.
   Hide not thyself from my supplication, either as one unconcerned and
   not regarding it, nor seeming to take any notice of it, or as one
   displeased, angry at me, and therefore at my prayer." If we, in our
   prayers, sincerely lay open ourselves, our case, our hearts, to God, we
   have reason to hope that he will not hide himself, his favours, his
   comforts, from us.

   II. David weeping; for in this he was a type of Christ that he was a
   man of sorrows and often in tears (v. 2): "I mourn in my complaint" (or
   in my meditation, my melancholy musings), "and I make a noise; I cannot
   forbear such sighs and groans, and other expressions of grief, as
   discover it to those about me." Great griefs are sometimes noisy and
   clamorous, and thus are, in some measure, lessened, while those
   increase that are stifled, and have no vent given them. But what was
   the matter? v. 3. It is because of the voice of the enemy, the menaces
   and insults of Absalom's party, that swelled, and hectored, and stirred
   up the people to cry out against David, and shout him out of his palace
   and capital city, as afterwards the chief priests stirred up the mob to
   cry out against the Son of David, Away with him--Crucify him. Yet it
   was not the voice of the enemy only that fetched tears from David's
   eyes, but their oppression, and the hardship he was thereby reduced to:
   They cast iniquity upon me. They could not justly charge David with any
   mal-administration in his government, could not prove any act of
   oppression or injustice upon him, but they loaded him with calumnies.
   Though they found no iniquity in him relating to his trust as a king,
   yet they cast all manner of iniquity upon him, and represented him to
   the people as a tyrant fit to be expelled. Innocency itself is no
   security against violent and lying tongues. They hated him themselves,
   nay, in wrath they hated him; there was in their enmity both the heat
   and violence of anger, or sudden passion, and the implacableness of
   hatred and rooted malice; and therefore they studied to make him
   odious, that others also might hate him. This made him mourn, and the
   more because he could remember the time when he was the darling of the
   people, and answered to his name, David--a beloved one.

   III. David trembling, and in great consternation. We may well suppose
   him to be so upon the breaking out of Absalom's conspiracy and the
   general defection of the people, even those that he had little reason
   to suspect. 1. See what fear seized him. David was a man of great
   boldness, and in some very eminent instances had signalized his
   courage, and yet, when the danger was surprising and imminent, his
   heart failed him. Let not the stout man therefore glory in his courage
   any more than the strong man in his strength. Now David's heart is
   sorely pained within him; the terrors of death have fallen upon him, v.
   4. Fearfulness of mind and trembling of body came upon him, and horror
   covered and overwhelmed him, v. 5. When without are fightings no marvel
   that within are fears; and, if it was upon the occasion of Absalom's
   rebellion, we may suppose that the remembrance of his sin in the matter
   of Uriah, which God was now reckoning with him for, added as much more
   to the fright. Sometimes David's faith made him, in a manner, fearless,
   and he could boldly say, when surrounded with enemies, I will not be
   afraid what man can do unto me. But at other times his fears prevail
   and tyrannise; for the best men are not always alike strong in faith.
   2. See how desirous he was, in this fright, to retire into a desert,
   any where to be far enough from hearing the voice of the enemy and
   seeing their oppressions. He said (v. 6), said it to God in prayer,
   said it to himself in meditation, said it to his friends in complaint,
   O that I had wings like a dove! Much as he had been sometimes in love
   with Jerusalem, now that it had become a rebellious city he longed to
   get clear of it, and, like the prophet, wished he had in the wilderness
   a lodging place of way-faring men, that he might leave his people and
   go from them; for they were an assembly of treacherous men, Jer. ix. 2.
   This agrees very well with David's resolution upon the breaking out of
   that plot, Arise, let us flee, and make speed to depart, 2 Sam. xv. 14.
   Observe, (1.) How he would make his escape. He was so surrounded with
   enemies that he saw not how he could escape but upon the wing, and
   therefore he wishes, O that I had wings! not like a hawk that flies
   swiftly; he wishes for wings, not to fly upon the prey, but to fly from
   the birds of prey, for such his enemies were. The wings of a dove were
   most agreeable to him who was of a dove-like spirit, and therefore the
   wings of an eagle would not become him. The dove flies low, and takes
   shelter as soon as she can, and thus would David fly. (2.) What he
   would make his escape from--from the wind, storm, and tempest, the
   tumult and ferment that the city was now in, and the danger to which he
   was exposed. Herein he was like a dove, that cannot endure noise. (3.)
   What he aimed at in making this escape, not victory but rest: "I would
   fly away and be at rest, v. 6. I would fly any where, if it were to a
   barren frightful wilderness, ever so far off, so I might be quiet," v.
   7. Note, Peace and quietness in silence and solitude are what the
   wisest and best of men have most earnestly coveted, and the more when
   they have been vexed and wearied with the noise and clamour of those
   about them. Gracious souls wish to retire from the hurry and bustle of
   this world, that they may sweetly enjoy God and themselves; and, if
   there be any true peace on this side heaven, it is they that enjoy it
   in those retirements. This makes death desirable to a child of God,
   that it is a final escape from all the storms and tempests of this
   world to perfect and everlasting rest.

Prophetic Imprecations.

   9 Destroy, O Lord, and divide their tongues: for I have seen violence
   and strife in the city.   10 Day and night they go about it upon the
   walls thereof: mischief also and sorrow are in the midst of it.   11
   Wickedness is in the midst thereof: deceit and guile depart not from
   her streets.   12 For it was not an enemy that reproached me; then I
   could have borne it: neither was it he that hated me that did magnify
   himself against me; then I would have hid myself from him:   13 But it
   was thou, a man mine equal, my guide, and mine acquaintance.   14 We
   took sweet counsel together, and walked unto the house of God in
   company.   15 Let death seize upon them, and let them go down quick
   into hell: for wickedness is in their dwellings, and among them.

   David here complains of his enemies, whose wicked plots had brought
   him, though not to his faith's end, yet to his wits' end, and prays
   against them by the spirit of prophecy. Observe here,

   I. The character he gives of the enemies he feared. They were of the
   worst sort of men, and his description of them agrees very well with
   Absalom and his accomplices. 1. He complains of the city of Jerusalem,
   which strangely fell in with Absalom and fell off from David, so that
   he had none there but his own guards and servants that he could repose
   any confidence in: How has that faithful city become a harlot! David
   did not take the representation of it from others; but with his own
   eyes, and with a sad heart, did himself see nothing but violence and
   strife in the city (v. 9); for, when they grew disaffected and disloyal
   to David, they grew mischievous one to another. If he walked the rounds
   upon the walls of the city, he saw that violence and strife went about
   it day and night, and mounted its guards, v. 10. All the arts and
   methods which the rebels used for the fortifying of the city were made
   up on violence and strife, and there were no remains of honesty or love
   among them. If he looked into the heart of the city, mischief and
   injury, mutual wrong and vexation, were in the midst of it: Wickedness,
   all manner of wickedness, is in the midst thereof. Jusque datum
   sceleri--Wickedness was legalized. Deceit and guile, and all manner of
   treacherous dealing, departed not from her streets, v. 11. It may be
   meant of their base and barbarous usage of David's friends and such as
   they knew were firm and faithful to him; they did them all the mischief
   they could, by fraud or force. Is this the character of Jerusalem, the
   royal city, and, which is more, the holy city, and in David's time too,
   so soon after the thrones of judgment and the testimony of Israel were
   both placed there? Is this the city that men call the perfection of
   beauty? Lam. ii. 15. Is Jerusalem, the head-quarters of God's priests,
   so ill taught? Can Jerusalem be ungrateful to David himself, its own
   illustrious founder, and be made too hot for him, so that he cannot
   reside in it? Let us not be surprised at the corruptions and disorders
   of this church on earth, but long to see the New Jerusalem, where there
   is no violence nor strife, no mischief nor guilt, and into which no
   unclean thing shall enter, nor any thing that disquiets. 2. He
   complains of one of the ringleaders of the conspiracy, that had been
   very industrious to foment jealousies, to misrepresent him and his
   government, and to incense the city against him. It was one that
   reproached him, as if he either abused his power or neglected the use
   of it, for that was Absalom's malicious suggestion: There is no man
   deputed of the king to hear thee, 2 Sam. xv. 3. That and similar
   accusations were industriously spread among the people; and who was
   most active in it? "Not a sworn enemy, not Shimei, nor any of the
   nonjurors; then I could have borne it, for I should not have expected
   better from them" (and we find how patiently he did bear Shimei's
   curses); "not one that professed to hate me, then I would have stood
   upon my guard against him, would have hidden myself and counsels from
   him, so that it would not have been in his power to betray me. But it
   was thou, a man, my equal," v. 13. The Chaldee-paraphrase names
   Ahithophel as the person here meant, and nothing in that plot seems to
   have discouraged David so much as to hear that Ahithophel was among the
   conspirators with Absalom (2 Sam. xv. 31), for he was the king's
   counsellor, 1 Chron. xxvii. 33. "It was thou, a man, my equal, one whom
   I esteemed as myself, a friend as my own soul, whom I had laid in my
   bosom and made equal with myself, to whom I had communicated all my
   secrets and who knew my mind as well as I myself did,--my guide, with
   whom I advised and by whom I was directed in all my affairs, whom I
   made president of the council and prime-minister of state,--my intimate
   acquaintance and familiar friend; this is the man that now abuses me. I
   have been kind to him, but I find him thus basely ungrateful. I have
   put a trust in him, but I find him thus basely treacherous; nay, and he
   could not have done me the one-half of the mischief he does if I had
   not shown him so much respect." All this must needs be very grievous to
   an ingenuous mind, and yet this was not all; this traitor had seemed a
   saint, else he had never been David's bosom-friend (v. 14): "We took
   counsel together, spent many an hour together, with a great deal of
   pleasure, in religious discourse," or, as Dr. Hammond reads it, "We
   joined ourselves together to the assembly; I gave him the right hand of
   fellowship in holy ordinances, and then we walked to the house of God
   in company, to attend the public service." Note, (1.) There always has
   been, and always will be, a mixture of good and bad, sound and unsound,
   in the visible church, between whom, perhaps for a long time, we can
   discern no difference; but the searcher of hearts does. David, who went
   to the house of God in his sincerity, had Ahithophel in company with
   him, who went in his hypocrisy. The Pharisee and the publican went
   together to the temple to pray; but, sooner or later, those that are
   perfect and those that are not will be made manifest. (2.) Carnal
   policy may carry men on very far and very long in a profession of
   religion while it is in fashion, and will serve a turn. In the court of
   pious David none was more devout than Ahithophel, and yet his heart was
   not right in the sight of God. (3.) We must not wonder if we be sadly
   deceived in some that have made great pretensions to those two sacred
   things, religion and friendship; David himself, though a very wise man,
   was thus imposed upon, which may make similar disappointments the more
   tolerable to us.

   II. His prayers against them, which we are both to stand in awe of and
   to comfort ourselves in, as prophecies, but not to copy into our
   prayers against any particular enemies of our own. He prays, 1. That
   God would disperse them, as he did the Babel-builders (v. 9): "Destroy,
   O Lord! and divide their tongues; that is, blast their counsels, by
   making them to disagree among themselves, and clash with one another.
   Send an evil spirit among them, that they may not understand one
   another, but be envious and jealous one of another." This prayer was
   answered in the turning of Ahithophel's counsel into foolishness, by
   setting up the counsel of Hushai against it. God often destroys the
   church's enemies by dividing them; nor is there a surer way to the
   destruction of any people than their division. A kingdom, an interest,
   divided against itself, cannot long stand. 2. That God would destroy
   them, as he did Dathan and Abiram, and their associates, who were
   confederate against Moses, whose throat being an open sepulchre, the
   earth therefore opened and swallowed them up. This was then a new thing
   which God executed, Num. xvi. 30. But David prays that it might now be
   repeated, or something equivalent (v. 15): "Let death seize upon them
   by divine warrant, and let them go down quickly into hell; let them be
   dead, and buried, and so utterly destroyed, in a moment; for wickedness
   is wherever they are; it is in the midst of them." The souls of
   impenitent sinners go down quick, or alive, into hell, for they have a
   perfect sense of their miseries, and shall therefore live still, that
   they may be still miserable. This prayer is a prophecy of the utter,
   the final, the everlasting ruin of all those who, whether secretly or
   openly, oppose and rebel against the Lord's Messiah.

Confidence in God.

   16 As for me, I will call upon God; and the Lord shall save me.   17
   Evening, and morning, and at noon, will I pray, and cry aloud: and he
   shall hear my voice.   18 He hath delivered my soul in peace from the
   battle that was against me: for there were many with me.   19 God shall
   hear, and afflict them, even he that abideth of old. Selah. Because
   they have no changes, therefore they fear not God.   20 He hath put
   forth his hands against such as be at peace with him: he hath broken
   his covenant.   21 The words of his mouth were smoother than butter,
   but war was in his heart: his words were softer than oil, yet were they
   drawn swords.   22 Cast thy burden upon the Lord, and he shall sustain
   thee: he shall never suffer the righteous to be moved.   23 But thou, O
   God, shalt bring them down into the pit of destruction: bloody and
   deceitful men shall not live out half their days; but I will trust in
   thee.

   In these verses,

   I. David perseveres in his resolution to call upon God, being well
   assured that he should not seek him in vain (v. 16): "As for me, let
   them take what course they please to secure themselves, let violence
   and strife be their guards, prayer shall be mine; this I have found
   comfort in, and therefore this will I abide by: I will call upon God,
   and commit myself to him, and the Lord shall save me;" for whosoever
   shall call on the name of the Lord, in a right manner, shall be saved,
   Rom. x. 13. He resolves to be both fervent and frequent in this duty.
   1. He will pray fervently: "I will pray and cry aloud. I will meditate"
   (so the former word signifies); "I will speak with my own heart, and
   the prayer shall come thence." Then we pray aright when we pray with
   all that is within us, think first and then pray over our thoughts; for
   the true nature of prayer is lifting up the heart to God. Having
   meditated, he will cry, he will cry aloud; the fervour of his spirit in
   prayer shall be expressed and yet more excited by the intenseness and
   earnestness of his voice. 2. He will pray frequently, every day, and
   three times a day--evening, and morning, and at noon. It is probable
   that this had been his constant practice, and he resolves to continue
   it now that he is in his distress. Then we may come the more boldly to
   the throne of grace in trouble when we do not then first begin to seek
   acquaintance with God, but it is what we have constantly practised, and
   the trouble finds the wheels of prayer going. Those that think three
   meals a day little enough for the body ought much more to think three
   solemn prayers a day little enough for the soul, and to count it a
   pleasure, not a task. As it is fit that in the morning we should begin
   the day with God, and in the evening close it with him, so it is fit
   that in the midst of the day we should retire awhile to converse with
   him. It was Daniel's practice to pray three times a day (Dan. vi. 10),
   and noon was one of Peter's hours of prayer, Acts x. 9. Let not us be
   weary of praying often, for God is not weary of hearing. "He shall hear
   my voice, and not blame me for coming too often, but the oftener the
   better, the more welcome."

   II. He assures himself that God would in due time give an answer of
   peace to his prayers.

   1. That he himself should be delivered and his fears prevented; those
   fears with which he was much disordered (v. 4, 5) by the exercise of
   faith were now silenced, and he begins to rejoice in hope (v. 18): God
   has delivered my soul in peace, that is, he will deliver it; David is
   as sure of the deliverance as if it were already wrought. His enemies
   were at war with him, and the battle was against him, but God delivered
   him in peace, that is, brought him off with as much comfort as if he
   had never been in danger. If he did not deliver him in victory, yet he
   delivered him in peace, inward peace. He delivered his soul in peace;
   by patience and holy joy in God he kept possession of that. Those are
   safe and easy whose hearts and minds are kept by that peace of God
   which passes all understanding, Phil. iv. 7. David, in his fright,
   thought all were against him; but now he sees there were many with him,
   more than he imagined; his interest proved better than he expected, and
   this he gives to God the glory of: for it is he that raises us up
   friends when we need them, and makes them faithful to us. There were
   many with him; for though his subjects deserted him, and went over to
   Absalom, yet God was with him and the good angels. With an eye of faith
   he now sees himself surrounded, as Elisha was, with chariots of fire
   and horses of fire, and therefore triumphs thus, There are many with
   me, more with me than against me, 2 Kings vi. 16, 17.

   2. That his enemies should be reckoned with, and brought down. They had
   frightened him with their menaces (v. 3), but here he says enough to
   frighten them and make them tremble with more reason, and no remedy;
   for they could not ease themselves of their fears as David could, by
   faith in God.

   (1.) David here gives their character as the reason why he expected God
   would bring them down. [1.] They are impious and profane, and stand in
   no awe of God, of his authority or wrath (v. 19): "Because they have no
   changes (no afflictions, no interruption to the constant course of
   their prosperity, no crosses to empty them from vessel to vessel)
   therefore they fear not God; they live in a constant neglect and
   contempt of God and religion, which is the cause of all their other
   wickedness, and by which they are certainly marked for destruction."
   [2.] They are treacherous and false, and will not be held by the most
   sacred and solemn engagements (v. 20): "He has put forth his hand
   against such as are at peace with him, that never provoked him, nor
   gave him any cause to quarrel with them; nay, to whom he had given all
   possible encouragement to expect kindness from him. He has put forth
   his hand against those whom he had given his hand to, and has broken
   his covenant both with God and man, has perfidiously violated his
   engagement to both," than which nothing makes men riper for ruin. [3.]
   They are base and hypocritical, pretending friendship while they design
   mischief (v. 21): "The words of his mouth" (probably, he means
   Ahithophel particularly) "were smoother than butter and softer than
   oil, so courteous was he and obliging, so free in his professions of
   respect and kindness and the proffers of his service; yet, at the same
   time, war was in his heart, and all this courtesy was but a stratagem
   of war, and those very words had such a mischievous design in them that
   they were as drawn swords designed to stab." They smile in a man's
   face, and cut his throat at the same time, as Joab, that kissed and
   killed. Satan is such an enemy; he flatters men into their ruin. When
   he speaks fair, believe him not.

   (2.) David here foretels their ruin. [1.] God shall afflict them, and
   bring them into straits and frights, and recompense tribulation to
   those that have troubled his people, and this in answer to the prayers
   of his people: God shall hear and afflict them, hear the cries of the
   oppressed and speak terror to their oppressors, even he that abides of
   old, who is God from everlasting, and world without end, and who sits
   Judge from the beginning of time, and has always presided in the
   affairs of the children of men. Mortal men, though ever so high and
   strong, will easily be crushed by an eternal God and are a very unequal
   match for him. This the saints have comforted themselves with in
   reference to the threatening power of the church's enemies (Hab. i.
   12): Art thou not from everlasting, O Lord? [2.] God shall bring them
   down, not only to the dust, but to the pit of destruction (v. 23), to
   the bottomless pit, which is called destruction, Job xxvi. 6. He
   afflicted them (v. 19) to see if that would humble and reform them;
   but, they not being wrought upon by that, he shall at last bring them
   to ruin. Those that are not reclaimed by the rod of affliction will
   certainly be brought down into the pit of destruction. They are bloody
   and deceitful men (that is, the worst of men) and therefore shall not
   live out half their days, not half so long as men ordinarily live, and
   as they might have lived in a course of nature, and as they themselves
   expected to live. They shall live as long as the Lord of life, the
   righteous Judge, has appointed, with whom the number of our months is;
   but he has determined to cut them off by an untimely death in the midst
   of their days. They were bloody men, and cut others off, and therefore
   God will justly cut them off: they were deceitful men, and defrauded
   others of the one-half perhaps of what was their due, and now God will
   cut them short, though not of that which was their due, yet of that
   which they counted upon.

   III. He encourages himself and all good people to commit themselves to
   God, with confidence in him. He himself resolves to do so (v. 23): "I
   will trust in thee, in thy providence, and power, and mercy, and not in
   my own prudence, strength, or merit; when bloody and deceitful men are
   cut off in the midst of their days I shall still live by faith in
   thee." And this he will have others to do (v. 22): "Cast thy burden
   upon the Lord," whoever thou art that art burdened, and whatever the
   burden is. "Cast thy gift upon the Lord" (so some read it); "whatever
   blessings God has bestowed upon thee to enjoy commit them all to his
   custody, and particularly commit the keeping of thy soul to him." Or,
   "Whatever it is that thou desirest God should give thee, leave it to
   him to give it to thee in his own way and time. Cast thy care upon the
   Lord," so the LXX., to which the apostle refers, 1 Pet. v. 7. Care is a
   burden; it makes the heart stoop (Prov. xii. 25); we must cast it upon
   God by faith and prayer, commit our way and works to him; let him do as
   seemeth him good, and we will be satisfied. To cast our burden upon God
   is to stay ourselves on his providence and promise, and to be very easy
   in the assurance that all shall work for good. If we do so, it is
   promised, 1. That he will sustain us, both support and supply us, will
   himself carry us in the arms of his power, as the nurse carries the
   sucking-child, will strengthen our spirits so by his Spirit as that
   they shall sustain the infirmity. He has not promised to free us
   immediately from that trouble which gives rise to our cares and fears;
   but he will provide that we be not tempted above what we are able, and
   that we shall be able according as we are tempted. 2. That he will
   never suffer the righteous to be moved, to be so shaken by any troubles
   as to quit either their duty to God or their comfort in him. However,
   he will not suffer them to be moved for ever (as some read it); though
   they fall, they shall not be utterly cast down.
     __________________________________________________________________

P S A L M S

  PSALM LVI.

   It seems by this, and many other psalms, that even in times of the
   greatest trouble and distress David never hung his harp upon the
   willow-trees, never unstrung it or laid it by; but that when his
   dangers and fears were greatest he was still in tune for singing God's
   praises. He was in imminent peril when he penned this psalm, at least
   when he meditated it; yet even then his meditation of God was sweet. I.
   He complains of the malice of his enemies, and begs mercy for himself
   and justice against them, ver. 1, 2, 5-7. II. He confides in God, being
   assured that he took his part, comforting himself with this, that
   therefore he was safe and should be victorious, and that while he lived
   he should praise God, ver. 3, 4, 8-13. How pleasantly may a good
   Christian, in singing this psalm, rejoice in God, and praise him for
   what he will do, as well as for what he has done.

Prayer for Help under Oppression; Confidence in God.

   To the chief musician upon Jonath-elem-rechokim,
   Michtam of David, when the Philistines took him in Gath.

   1 Be merciful unto me, O God: for man would swallow me up; he fighting
   daily oppresseth me.   2 Mine enemies would daily swallow me up: for
   they be many that fight against me, O thou most High.   3 What time I
   am afraid, I will trust in thee.   4 In God I will praise his word, in
   God I have put my trust; I will not fear what flesh can do unto me.   5
   Every day they wrest my words: all their thoughts are against me for
   evil.   6 They gather themselves together, they hide themselves, they
   mark my steps, when they wait for my soul.   7 Shall they escape by
   iniquity? in thine anger cast down the people, O God.

   David, in this psalm, by his faith throws himself into the hands of
   God, even when he had by his fear and folly thrown himself into the
   hands of the Philistines; it was when they took him in Gath, whither he
   fled for fear of Saul, forgetting the quarrel they had with him for
   killing Goliath; but they soon put him in mind of it, 1 Sam. xxi. 10,
   11. Upon that occasion he changed his behaviour, but with so little
   ruffle to his temper that then he penned both this psalm and the 34th.
   This is called Michtam--a golden psalm. So some other psalms are
   entitled, but this has something peculiar in the title; it is upon
   Jonath-elem-rechokim, which signifies the silent dove afar off. Some
   apply this to David himself, who wished for the wings of a dove on
   which to fly away. He was innocent and inoffensive, mild and patient,
   as a dove, was at this time driven from his nest, from the sanctuary
   (Ps. lxxxiv. 3), was forced to wander afar off, to seek for shelter in
   distant countries; there he was like the doves of the valleys, mourning
   and melancholy; but silent, neither murmuring against God nor railing
   at the instruments of his trouble; herein a type of Christ, who was as
   a sheep, dumb before the shearers, and a pattern to Christians, who,
   wherever they are and whatever injuries are done them, ought to be as
   silent doves. In this former part of the psalm,

   I. He complains to God of the malice and wickedness of his enemies, to
   show what reason he had to fear them, and what cause, what need, there
   was that God should appear against them (v. 1): Be merciful unto me, O
   God! That petition includes all the good we come to the throne of grace
   for; if we obtain mercy there, we obtain all we can desire, and need no
   more to make us happy. It implies likewise our best plea, not our
   merit, but God's mercy, his free rich mercy. He prays that he might
   find mercy with God, for with men he could find no mercy. When he fled
   from the cruel hands of Saul he fell into the cruel hands of the
   Philistines. "Lord" (says he), "be thou merciful to me now, or I am
   undone." The mercy of God is what we may flee to and trust to, and in
   faith pray for, when we are surrounded on all sides with difficulties
   and dangers. He complains, 1. That his enemies were very numerous (v.
   2): "They are many that fight against me, and think to overpower me
   with numbers; take notice of this, O thou Most High! and make it to
   appear that wherein they deal proudly thou art above them." It is a
   point of honour to come in to the help of one against many. And, if God
   be on our side, how many soever they are that fight against us, we may,
   upon good grounds, boast that there are more with us; for (as that
   great general said) "How many do we reckon him for?" 2. That they were
   very barbarous: they would swallow him up, v. 1 and again v. 2. They
   sought to devour him; no less would serve; they came upon him with the
   utmost fury, like beasts of prey, to eat up his flesh, Ps. xxvii. 2.
   Man would swallow him up, those of his own kind, from whom he might
   have expected humanity. The ravenous beasts prey not upon those of
   their own species; yet a bad man would devour a good man if he could.
   "They are men, weak and frail; make them to know that they are so," Ps.
   ix. 20. 3. That they were very unanimous (v. 6): They gather themselves
   together; though they were many, and of different interests among
   themselves, yet they united and combined against David, as Herod and
   Pilate against the Son of David. 4. That they were very powerful, quite
   too hard for him if God did not help him: "They fight against me (v.
   2); they oppress me, v. 1. I am almost overcome and borne down by them,
   and reduced to the last extremity." 5. That they were very subtle and
   crafty (v. 6): "They hide themselves; they industriously cover their
   designs, that they may the more effectually prosecute and pursue them.
   They hide themselves as a lion in his den, that they may mark my
   steps;" that is, "they observe every thing I say and do with a critical
   eye, that they may have something to accuse me of" (thus Christ's
   enemies watched him, Luke xx. 20), or "they have an eye upon all my
   motions, that they may gain an opportunity to do me a mischief, and may
   lay their snares for me." 6. That they were very spiteful and
   malicious. They put invidious constructions upon every thing he said,
   though ever so honestly meant and prudently expressed (v. 5): "They
   wrest my words, put them upon the rack, to extort that out of them
   which was never in them;" and so they made him an offender for a word
   (Isa. xxix. 21), misrepresenting it to Saul, and aggravating it, to
   incense him yet more against him. They made it their whole business to
   ruin David; all their thoughts were against him for evil, which put
   evil interpretations upon all his words. 7. That they were very
   restless and unwearied. They continually waited for his soul; it was
   the life, the precious life, they hunted for; it was his death they
   longed for, v. 6. They fought daily against him (v. 1), and would daily
   swallow him up (v. 2), and every day they wrested his words, v. 5.
   Their malice would not admit the least cessation of arms, or the acts
   of hostility, but they were continually pushing at him. Such as this is
   the enmity of Satan and his agents against the kingdom of Christ and
   the interests of his holy religion, which if we cordially espouse, we
   must not think it strange to meet with such treatment as this, as
   though some strange thing happened to us. Our betters have been thus
   used. So persecuted they the prophets.

   II. He encourages himself in God, and in his promises, power, and
   providence, v. 3, 4 In the midst of his complaints, and before he has
   said what he has to say of his enemies, he triumphs in the divine
   protection. 1. He resolves to make God his confidence, then when
   dangers were most threatening and all other confidences failed: "What
   time I am afraid, in the day of my fear, when I am most terrified from
   without and most timorous within, then I will trust in thee, and
   thereby my fears shall be silenced." Note, There are some times which
   are, in a special manner, times of fear with God's people; in these
   times it is their duty and interest to trust in God as their God, and
   to know whom they have trusted. This will fix the heart and keep it in
   peace. 2. He resolves to make God's promises the matter of his praises,
   and so we have reason to make them (v. 4): "In God I will praise, not
   only his work which he has done, but his word which he has spoken; I
   will give him thanks for a promise, though not yet performed. In God
   (in his strength and by his assistance) I will both glory in his word
   and give him the glory of it." Some understand by his word his
   providences, every event that he orders and appoints: "When I speak
   well of God I will with him speak well of every thing that he does." 3.
   Thus supported, he will bid defiance to all adverse powers: "When in
   God I have put my trust, I am safe, I am easy, and I will not fear what
   flesh can do unto me; it is but flesh, and cannot do much; nay, it can
   do nothing but by divine permission." As we must not trust to an arm of
   flesh when it is engaged for us, so we must not be afraid of an arm of
   flesh when it is stretched out against us.

   III. He foresees and foretels the fall of those that fought against
   him, and of all others that think to establish themselves in and by any
   wicked practices (v. 7): Shall they escape by iniquity? They hope to
   escape God's judgments, as they escape men's, by violence and fraud,
   and the arts of injustice and treachery; but shall they escape? No,
   certainly they shall not. The sin of sinners will never be their
   security, nor will either their impudence or their hypocrisy bring them
   off at God's bar; God will in his anger cast down and cast out such
   people, Rom. ii. 3. None are raised so high, or settled so firmly, but
   that the justice of God can bring them down, both from their dignities
   and from their confidences. Who knows the power of God's anger, how
   high it can reach, and how forcibly it can strike?

Comfort under Affliction; Confidence in God.

   8 Thou tellest my wanderings: put thou my tears into thy bottle: are
   they not in thy book?   9 When I cry unto thee, then shall mine enemies
   turn back: this I know; for God is for me.   10 In God will I praise
   his word: in the Lord will I praise his word.   11 In God have I put my
   trust: I will not be afraid what man can do unto me.   12 Thy vows are
   upon me, O God: I will render praises unto thee.   13 For thou hast
   delivered my soul from death: wilt not thou deliver my feet from
   falling, that I may walk before God in the light of the living?

   Several things David here comforts himself with in the day of his
   distress and fear.

   I. That God took particular notice of all his grievances and all his
   griefs, v. 8. 1. Of all the inconveniences of his state: Thou tellest
   my wanderings, my flittings, so the old translation. David was now but
   a young (under thirty) and yet he had had many removes, from his
   father's house to the court, thence to the camp, and now driven out to
   sojourn where he could find a place, but not allowed to rest any where;
   he was hunted like a partridge upon the mountains; continual terrors
   and toils attended him; but this comforted him, that God kept a
   particular account of all his motions, and numbered all the weary steps
   he took, by night or by day. Note, God takes cognizance of all the
   afflictions of his people; and he does not cast out from his care and
   love those whom men have cast out from their acquaintance and converse.
   2. Of all the impressions thus made upon his spirit. When he was
   wandering he was often weeping, and therefore prays, "Put thou my tears
   into thy bottle, to be preserved and looked upon; nay, I know they are
   in thy book, the book of thy remembrance." God has a bottle and a book
   for his people's tears, both those for their sins and those for their
   afflictions. This intimates, (1.) That he observes them with compassion
   and tender concern; he is afflicted in their afflictions, and knows
   their souls in adversity. As the blood of his saints, and their deaths,
   are precious in the sight of the Lord, so are their tears, not one of
   them shall fall to the ground. I have seen thy tears, 2 Kings xx. 5. I
   have heard Ephraim bemoaning himself, Jer. xxxi. 18. (2.) That he will
   remember them and review them, as we do the accounts we have booked.
   Paul was mindful of Timothy's tears (2 Tim. i. 4), and God will not
   forget the sorrows of his people. The tears of God's persecuted people
   are bottled up and sealed among God's treasures; and, when these books
   come to be opened, they will be found vials of wrath, which will be
   poured out upon their persecutors, whom God will surely reckon with for
   all the tears they have forced from his people's eyes; and they will be
   breasts of consolation to God's mourners, whose sackcloth will be
   turned into garments of praise. God will comfort his people according
   to the time wherein he has afflicted them, and give to those to reap in
   joy who sowed in tears. What was sown a tear will come up a pearl.

   II. That his prayers would be powerful for the defeat and discomfiture
   of his enemies, as well as for his own support and encouragement (v.
   9): "When I cry unto thee, then shall my enemies turn back; I need no
   other weapons than prayers and tears; this I know, for God is for me,
   to plead my cause, to protect and deliver me; and, if God be for me,
   who can be against me so as to prevail?" The saints have God for them;
   they may know it; and to him they must cry when they are surrounded
   with enemies; and, if they do this in faith, they shall find a divine
   power exerted and engaged for them; their enemies shall be made to turn
   back, their spiritual enemies, against whom we fight best upon our
   knees, Eph. vi. 18.

   III. That his faith in God would set him above the fear of man, v. 10,
   11. Here he repeats, with a strong pathos, what he had said (v. 4), "In
   God will I praise his word; that is, I will firmly depend upon the
   promise for the sake of him that made it, who is true and faithful, and
   has wisdom, power, and goodness enough to make it good." When we give
   credit to a man's bill we honour him that drew it; so when we do, and
   suffer, for God, in a dependence upon his promise, not staggering at
   it, we give glory to God, we praise his word, and so give praise to
   him. Having thus put his trust in God, he looks with a holy contempt
   upon the threatening power of man: "In God have I put my trust, and in
   him only, and therefore I will not be afraid what man can do unto me
   (v. 11), though I know very well what he would do if he could," v. 1,
   2. This triumphant word, so expressive of a holy magnanimity, the
   apostle puts into the mouth of every true believer, whom he makes a
   Christian hero, Heb. xiii. 6. We may each of us boldly say, The Lord is
   my helper, and then I will not fear what man shall do unto me; for he
   has no power but what he has given him from above.

   IV. That he was in bonds to God (v. 12): "Thy vows are upon me, O
   God!--not upon me as a burden which I am loaded with, but as a badge
   which I glory in, as that by which I am known to be thy menial
   servant--not upon me as fetters that hamper me (such are superstitious
   vows), but upon me as a bridle that restrains me from what would be
   hurtful to me, and directs me in the way of my duty. Thy vows are upon
   me, the vows I have made to thee, to which thou art not only a witness,
   but a party, and which thou hast commanded and encouraged me to make."
   It is probably that he means especially those vows which he had made to
   God in the day of his trouble and distress, which he would retain the
   remembrance of, and acknowledge the obligations of, when his fright was
   over. Note, It ought to be the matter of our consideration and joy that
   the vows of God are upon us--our baptismal vows renewed at the Lord's
   table, our occasional vows under convictions, under corrections, by
   these we are bound to live to God.

   V. That he should still have more and more occasion to praise him: I
   will render praises unto thee. This is part of the performance of his
   vows; for vows of thankfulness properly accompany prayers for mercy,
   and when the mercy is received must be made good. When we study what we
   shall render this is the least we can resolve upon, to render praises
   to God--poor returns for rich receivings! Two things he will praise God
   for:--1. For what he had done for him (v. 13): "Thou has delivered my
   soul, my life, from death, which was just ready to seize me." If God
   have delivered us from sin, either from the commission of it by
   preventing grace or from the punishment of it by pardoning mercy, we
   have reason to own that he has thereby delivered our souls from death,
   which is the wages of sin. If we, who were by nature dead in sin, are
   quickened together with Christ, and are made spiritually alive, we have
   reason to own that God has delivered our souls from death. 2. For what
   he would do for him: "Thou hast delivered my soul from death, and so
   hast given me a new life, and thereby hast given me an earnest of
   further mercy, that thou wilt deliver my feet from falling; thou hast
   done the greater, and therefore thou wilt do the less; thou hast begun
   a good work, and therefore thou wilt carry it on and perfect it." This
   may be taken either as the matter of his prayer, pleading his
   experience, or as the matter of his praise, raising his expectations;
   and those that know how to praise in faith will give God thanks for
   mercies in promise and prospect, as well as in possession. See here,
   (1.) What David hopes for, that God would deliver his feet from falling
   either into sin, which would wound his conscience, or into the
   appearance of sin, from which his enemies would take occasion to wound
   his good name. Those that think the stand must take heed lest they
   fall, because the best stand no longer than God is pleased to uphold
   them. We are weak, our way is slippery, many stumbling-blocks are in
   it, our spiritual enemies are industrious to thrust us down, and
   therefore we are concerned by faith and prayer to commit ourselves to
   his care who keeps the feet of his saints. (2.) What he builds this
   hope upon: "Thou hast delivered my soul from death, and therein hast
   magnified thy power and goodness, and put me into a capacity of
   receiving further mercy from thee; and now wilt thou not secure and
   crown thy own work?" God never brought his people out of Egypt to slay
   them in the wilderness. He that in conversion delivers the soul from so
   great a death as sin is will not fail to preserve it to his heavenly
   kingdom. (3.) What he designs in these hopes: That I may walk before
   God in the light of the living, that is, [1.] "That I may get to
   heaven, the only land of light and life; for in this world darkness and
   death reign." [2.] "That I may do my duty while this life lasts." Note,
   This we should aim at, in all our desires and expectations of
   deliverance both from sin and trouble, that we may do God so much the
   better service--that, being delivered out of the hands of our enemies,
   we may serve him without fear.
     __________________________________________________________________

P S A L M S

  PSALM LVII.

   This psalm is very much like that which goes next before it; it was
   penned upon a like occasion, when David was both in danger of trouble
   and in temptation to sin; it begins as that did, "Be merciful to me;"
   the method also is the same. I. He begins with prayer and complaint,
   yet not without some assurance of speeding in his request, ver. 1-6.
   II. He concludes with joy and praise, ver. 7-11. So that hence we may
   take direction and encouragement, both in our supplications and in our
   thanksgivings, and may offer both to God, in singing this psalm.

Prayer in Affliction.

   To the chief musician, Al-taschith, Michtam
   of David, when he fled from Saul in the cave.

   1 Be merciful unto me, O God, be merciful unto me: for my soul trusteth
   in thee: yea, in the shadow of thy wings will I make my refuge, until
   these calamities be overpast.   2 I will cry unto God most high; unto
   God that performeth all things for me.   3 He shall send from heaven,
   and save me from the reproach of him that would swallow me up. Selah.
   God shall send forth his mercy and his truth.   4 My soul is among
   lions: and I lie even among them that are set on fire, even the sons of
   men, whose teeth are spears and arrows, and their tongue a sharp sword.
     5 Be thou exalted, O God, above the heavens; let thy glory be above
   all the earth.   6 They have prepared a net for my steps; my soul is
   bowed down: they have digged a pit before me, into the midst whereof
   they are fallen themselves. Selah.

   The title of this psalm has one word new in it, Al-taschith--Destroy
   not. Some make it to be only some known tune to which this psalm was
   set; others apply it to the occasion and matter of the psalm. Destroy
   not; that is, David would not let Saul be destroyed, when now in the
   cave there was a fair opportunity of killing him, and his servants
   would fain have done so. No, says David, destroy him not, 1 Sam. xxiv.
   4, 6. Or, rather, God would not let David be destroyed by Saul; he
   suffered him to persecute David, but still under this limitation,
   Destroy him hot; as he permitted Satan to afflict Job, Only save his
   life. David must not be destroyed, for a blessing is in him (Isa. lxv.
   8), even Christ, the best of blessings. When David was in the cave, in
   imminent peril, he here tells us what were the workings of his heart
   towards God; and happy are those that have such good thoughts as these
   in their minds when they are in danger!

   I. He supports himself with faith and hope in God, and prayer to him,
   v. 1, 2. Seeing himself surrounded with enemies, he looks up to God
   with that suitable prayer: Be merciful to me, O Lord! which he again
   repeats, and it is no vain repetition: Be merciful unto me. It was the
   publican's prayer, Luke xviii. 13. It is a pity that any should use it
   slightly and profanely, should cry, God be merciful to us, or, Lord,
   have mercy upon us, when they mean only to express their wonder, or
   surprise, or vexation, but God and his mercy are not in all their
   thoughts. It is with much devout affection that David here prays, "Be
   merciful unto me, O Lord! look with compassion upon me, and in thy love
   and pity redeem me." To recommend himself to God's mercy, he here
   professes,

   1. That all his dependence is upon God: My soul trusteth in thee, v. 1.
   He did not only profess to trust in God, but his soul did indeed rely
   on God only, with a sincere devotion and self-dedication, and an entire
   complacency and satisfaction. He goes to God, and, at the footstool of
   the throne of his grace, humbly professes his confidence in him: In the
   shadow of thy wings will I make my refuge, as the chickens take shelter
   under the wings of the hen when the birds of prey are ready to strike
   at them, until these calamities be over-past. (1.) He was confident his
   troubles would end well, in due time; these calamities will be
   over-past; the storm will blow over. Non si male nunc et olim sic
   erit--Though now distressed, I shall not always be so. Our Lord Jesus
   comforted himself with this in his sufferings, Luke xxii. 37. The
   things concerning me have an end. (2.) He was very easy under the
   divine protection in the mean time. [1.] He comforted himself in the
   goodness of God's nature, by which he is inclined to succour and
   protect his people, as the hen is by instinct to shelter her young
   ones. God comes upon the wing to the help of his people, which denotes
   a speedy deliverance (Ps. xviii. 10); and he takes them under his wing,
   which denotes warmth and refreshment, even when the calamities are upon
   them; see Matt. xxiii. 37. [2.] In the promise of his word and the
   covenant of his grace; for it may refer to the out-stretched wings of
   the cherubim, between which God is said to dwell (Ps. lxxx. 1) and
   whence he gave his oracles. "To God, as the God of grace, will I fly,
   and his promise shall be my refuge, and a sure passport it will be
   through all these danger." God, by his promise, offers himself to us,
   to be trusted; we by our faith must accept of him, and put our trust in
   him.

   2. That all his desire is towards God (v. 2): "I will cry unto God most
   high, for succour and relief; to him that is most high will I lift up
   my soul, and pray earnestly, even unto God that performs all things for
   me." Note, (1.) In every thing that befalls us we ought to see and own
   the hand of God; whatever is done is of his performing; in it his
   counsel is accomplished and the scripture is fulfilled. (2.) Whatever
   God performs concerning his people, it will appear, in the issue, to
   have been performed for them and for their benefit. Though God be high,
   most high, yet he condescends so low as to take care that all things be
   made to work for good to them. (3.) This is a good reason why we
   should, in all our straits and difficulties, cry unto him, not only
   pray, but pray earnestly.

   3. That all his expectation is from God (v. 3): He shall send from
   heaven, and save me. Those that make God their only refuge, and fly to
   him by faith and prayer, may be sure of salvation, in his way and time.
   Observe here, (1.) Whence he expects the salvation--from heaven. Look
   which way he will, in this earth, refuge fails, no help appears; but he
   looks for it from heaven. Those that lift up their hearts to things
   above may thence expect all good. (2.) What the salvation is that he
   expects. He trusts that God will save him from the reproach of those
   that would swallow him up, that aimed to ruin him, and, in the mean
   time, did all they could to vex him. Some read it, He shall send from
   heaven and save me, for he has put to shame him that would swallow me
   up; he has disappointed their designs against me hitherto, and
   therefore he will perfect my deliverance. (3.) What he will ascribe his
   salvation to: God shall send forth his mercy and truth. God is good in
   himself and faithful to every word that he has spoken, and so he makes
   it appear when he works deliverance for his people. We need no more to
   make us happy than to have the benefit of the mercy and truth of God,
   Ps. xxv. 10.

   II. He represents the power and malice of his enemies (v. 4): My soul
   is among lions. So fierce and furious was Saul, and those about him,
   against David, that he might have been as safe in a den of lions as
   among such men, who were continually roaring against him and ready to
   make a prey of him. They are set on fire, and breathe nothing but
   flame; they set on fire the course of nature, inflaming one another
   against David, and they were themselves set on fire of hell, Jam. iii.
   6. They were sons of men, from whom one might have expected something
   of the reason and compassion of a man; but they were beasts of prey in
   the shape of men; their teeth, which they gnashed upon him, and with
   which they hoped to tear him to pieces and to eat him up, were spears
   and arrows fitted for mischiefs and murders; and their tongue, with
   which they cursed him and wounded his reputation, was as a sharp sword
   to cut and kill; see Ps. xlii. 10. A spiteful tongue is a dangerous
   weapon, wherewith Satan's instruments fight against God's people. He
   describes their malicious projects against him (v. 6) and shows the
   issue of them: "They have prepared a net for my steps, in which to take
   me, that I might not again escape out of their hands; they have digged
   a pit before me, that I might, ere I was aware, run headlong into it."
   See the policies of the church's enemies; see the pains they take to do
   mischief. But let us see what comes of it. 1. It is indeed some
   disturbance to David: My soul is bowed down. It made him droop, and
   hang the head, to think that there should be those that bore him so
   much ill-will. But, 2. It was destruction to themselves; they dug a pit
   for David, into the midst whereof they have fallen. The mischief they
   designed against David returned upon themselves, and they were
   embarrassed in their counsels; then when Saul was pursuing David the
   Philistines were invading him; nay, in the cave, when Saul thought
   David should fall into his hands, he fell into the hands of David, and
   lay at his mercy.

   III. He prays to God to glorify himself and his own great name (v. 5):
   "Whatever becomes of me and my interest, be thou exalted, O God! above
   the heavens, be thou praised by the holy angels, those glorious
   inhabitants of the upper world; and let thy glory be above or over all
   the earth; let all the inhabitants of this earth be brought to know and
   praise thee." Thus God's glory should lie nearer our hearts, and we
   should be more concerned for it, than for any particular interests of
   our own. When David was in the greatest distress and disgrace he did
   not pray, Lord, exalt me, but, Lord, exalt thy own name. Thus the Son
   of David, when his soul was troubled, and he prayed, Father, save me
   from this hour, immediately withdrew that petition, and presented this
   in the room of it, For this cause came I to this hour; Father, glorify
   thy name, John xii. 27, 28. Or it may be taken as a plea to enforce his
   petition for deliverance: "Lord, send from heaven to save me, and
   thereby thou wilt glorify thyself as the God both of heaven and earth."
   Our best encouragement in prayer is taken from the glory of God, and to
   that therefore, more than our own comfort, we should have an eye in all
   our petitions for particular mercies; for this is made the first
   petition in the Lord's prayer, as that which regulates and directs all
   the rest, Father in heaven, hallowed be thy name.

Prayer Turned to Praise.

   7 My heart is fixed, O God, my heart is fixed: I will sing and give
   praise.   8 Awake up, my glory; awake, psaltery and harp: I myself will
   awake early.   9 I will praise thee, O Lord, among the people: I will
   sing unto thee among the nations.   10 For thy mercy is great unto the
   heavens, and thy truth unto the clouds.   11 Be thou exalted, O God,
   above the heavens: let thy glory be above all the earth.

   How strangely is the tune altered here! David's prayers and complaints,
   by the lively actings of faith, are here, all of a sudden, turned into
   praises and thanksgivings; his sackcloth is loosed, he is girded with
   gladness, and his hallelujahs are as fervent as his hosannas. This
   should make us in love with prayer, that, sooner or later, it will be
   swallowed up in praise. Observe,

   I. How he prepares himself for the duty of praise (v. 7): My heart is
   fixed, O God! my heart is fixed. My heart is erect, or lifted up (so
   some), which was bowed down, v. 6. My heart is fixed, 1. With reference
   to God's providences; it is prepared for every event, being stayed upon
   God, Ps. cxii. 7; Isa. xxvi. 3. My heart is fixed, and then none of
   these things move me, Acts xx. 24 If by the grace of God we be brought
   into this even composed frame of spirit, we have great reason to be
   thankful. 2. With reference to the worship of God: My heart is fixed to
   sing and give praise. It is implied that the heart is the main thing
   required in all acts of devotion; nothing is done to purpose, in
   religion, further than it is done with the heart. The heart must be
   fixed, fixed for the duty, fitted and put in frame for it, fixed in the
   duty by a close application, attending on the Lord without distraction.

   II. How he excites himself to the duty of praise (v. 8): Awake up my
   glory, that is, my tongue (our tongue is our glory, and never more so
   than when it is employed in praising God), or my soul, that must be
   first awakened; dull and sleepy devotions will never be acceptable to
   God. We must stir up ourselves, and all that is within us, to praise
   God; with a holy fire must that sacrifice be kindled, and ascend in a
   holy flame. David's tongue will lead, and his psaltery and harp will
   follow, in these hymns of praise. I myself will awake, not only, "I
   will not be dead, and drowsy, and careless, in this work," but, "I will
   be in the most lively frame, as one newly awakened out of a refreshing
   sleep." He will awake early to this work, early in the morning, to
   begin the day with God, early in the beginnings of a mercy. When God is
   coming towards us with his favours we must go forth to meet him with
   our praises.

   III. How he pleases himself, and (as I may say) even prides himself, in
   the work of praise; so far is he from being ashamed to own his
   obligations to God, and dependence upon him, that he resolves to praise
   him among the people and to sing unto him among the nations, v. 9. This
   intimates, 1. That his own heart was much affected and enlarged in
   praising God; he would even make the earth ring with his sacred songs,
   that all might take notice how much he thought himself indebted to the
   goodness of God. 2. That he desired to bring others in to join with him
   in praising God. He will publish God's praises among the people, that
   the knowledge, and fear, and love of God might be propagated, and the
   ends of the earth might see his salvation. When David was driven out
   into heathen lands he would not only not worship their gods, but he
   would openly avow his veneration for the God of Israel, would take his
   religion along with him wherever he went, would endeavour to bring
   others in love with it, and leave the sweet savour of it behind him.
   David, in his psalms, which fill the universal church, and will to the
   end of time, may be said to be still praising God among the people and
   singing to him among the nations; for all good people make use of his
   words in praising God. Thus St. John, in his writings, is said to
   prophesy again before many peoples and nations, Rev. x. 11.

   IV. How he furnishes himself with matter for praise, v. 10. That which
   was the matter of his hope and comfort (God shall send forth his mercy
   and his truth, v. 3) is here the matter of his thanksgiving: Thy mercy
   is great unto the heavens, great beyond conception and expression; and
   thy truth unto the clouds, great beyond discovery, for what eye can
   reach that which is wrapped up in the clouds? God's mercy and truth
   reach to the heavens, for they will bring all such to heaven as lay up
   their treasure in them and build their hopes upon them. God's mercy and
   truth are praised even to the heavens, that is, by all the bright and
   blessed inhabitants of the upper world, who are continually exalting
   God's praises to the highest, while David, on earth, is endeavouring to
   spread his praises to the furthest, v. 9.

   V. How he leaves it at last to God to glorify his own name (v. 11): Be
   thou exalted, O God! The same words which he had used (v. 5) to sum up
   his prayers in he here uses again (and no vain repetition) to sum up
   his praises in: "Lord, I desire to exalt thy name, and that all the
   creatures may exalt it; but what can the best of us do towards it?
   Lord, take the work into thy own hands; do it thyself: Be thou exalted,
   O God! In the praises of the church triumphant thou art exalted to the
   heavens, and in the praises of the church militant thy glory is
   throughout all the earth; but thou art above all the blessing and
   praise of both (Neh. ix. 5), and therefore, Lord, exalt thyself above
   the heavens and above all the earth. Father, glorify thy own name. Thou
   hast glorified it, glorify it yet again."
     __________________________________________________________________

P S A L M S

  PSALM LVIII.

   It is the probable conjecture of some (Amyraldus particularly) that
   before Saul began to persecute David by force of arms, and raised the
   militia to seize him, he formed a process against him by course of law,
   upon which he was condemned unheard, and attainted as a traitor, by the
   great council, or supreme court of judicature, and then proclaimed "qui
   caput gerit lupinum--an outlawed wolf," whom any man might kill and no
   man might protect. The elders, in order to curry favour with Saul,
   having passed this bill of attainder, it is supposed that David penned
   this psalm on the occasion. I. He describes their sin, and aggravates
   that, ver. 1-5. II. He imprecates and foretels their ruin, and the
   judgments which the righteous God would bring upon them for their
   injustice (ver. 6-9) which would redound, 1. To the comfort of the
   saints, ver. 10. 2. To the glory of God, ver. 11. Sin appears here both
   exceedingly sinful and exceedingly dangerous, and God a just avenger of
   wrong, with which we should be affected in singing this psalm.

A Reproof to Wicked Judges.

   To the chief musician, Al-taschith, Michtam of David.

   1 Do ye indeed speak righteousness, O congregation? do ye judge
   uprightly, O ye sons of men?   2 Yea, in heart ye work wickedness; ye
   weigh the violence of your hands in the earth.   3 The wicked are
   estranged from the womb: they go astray as soon as they be born,
   speaking lies.   4 Their poison is like the poison of a serpent: they
   are like the deaf adder that stoppeth her ear;   5 Which will not
   hearken to the voice of charmers, charming never so wisely.

   We have reason to think that this psalm refers to the malice of Saul
   and his janizaries against David, because it bears the same inscription
   (Al-taschith, and Michtam of David) with that which goes before and
   that which follows, both which appear, by the title, to have been
   penned with reference to that persecution through which God preserved
   him (Al-taschith--Destroy not), and therefore the psalms he then penned
   were precious to him, Michtams--David's jewels, as Dr. Hammond
   translates it.

   In these verses David, not as a king, for he had not yet come to the
   throne, but as a prophet, in God's name arraigns and convicts his
   judges, with more authority and justice than they showed in prosecuting
   him. Two things he charges them with:

   I. The corruption of their government. They were a congregation, a
   bench of justices, nay, perhaps, a congress or convention of the
   states, from whom one might have expected fair dealing, for they were
   men learned in the laws, had been brought up in the study of these
   statutes and judgments, which were so righteous that those of other
   nations were not to be compared with them. One would not have thought a
   congregation of such could be bribed and biassed with pensions, and
   yet, it seems, they were, because the son of Kish could do that for
   them which the son of Jesse could not, 1 Sam. xxii. 7. He had
   vineyards, and fields, and preferments, to give them, and therefore, to
   please him, they would do any thing, right or wrong. Of all the
   melancholy views which Solomon took of this earth and its grievances,
   nothing vexed him so much as to see that in the place of judgment
   wickedness was there, Eccl. iii. 16. So it was in Saul's time. 1. The
   judges would not do right, would not protect or vindicate oppressed
   innocency (v. 1): "Do you indeed speak righteousness, or judge
   uprightly? No; you are far from it; your own consciences cannot but
   tell you that you do not discharge the trust reposed in you as
   magistrates, by which you are bound to be a terror to evil-doers and a
   praise to those that do well. Is this the justice you pretend to
   administer? Is this the patronage, this the countenance, which an
   honest man and an honest cause may expect from you? Remember you are
   sons of men; mortal and dying, and that you stand upon the same level
   before God with the meanest of those you trample upon, and must
   yourselves be called to an account and judged. You are sons of men, and
   therefore we may appeal to yourselves, and to that law of nature which
   is written in every man's heart: Do you indeed speak righteousness? And
   will not your second thoughts correct what you have done?" Note, It is
   good for us often to reflect upon what we say with this serious
   question, Do we indeed speak righteousness? that we may unsay what we
   have spoken amiss and may proceed no further in it. 2. They did a great
   deal of wrong; they used their power for the support of injury and
   oppression (v. 2): In heart you work wickedness (all the wickedness of
   the life is wrought in the heart). It intimates that they wrought with
   a great deal of plot and management, not by surprise, but with
   premeditation and design, and with a strong inclination to it and
   resolution in it. The more there is of the heart in any act of
   wickedness the worse it is, Eccl. viii. 11. And what was their
   wickedness? It follows, "You weigh the violence of your hands in the
   earth" (or in the land), "the peace of which you are appointed to be
   the conservators of." They did all the violence and injury they could,
   either to enrich or avenge themselves, and they weighed it; that is, 1.
   They did it with a great deal of craft and caution: "You frame it by
   rule and lines" (so the word signifies), "that it may effectually
   answer your mischievous intentions; such masters are you of the art of
   oppression." 2. They did it under colour of justice. They held the
   balances (the emblem of justice) in their hands, as if they designed to
   do right, and right is expected from them, but the result is violence
   and oppression, which are practised the more effectually for being
   practised under the pretext of law and right.

   II. The corruption of their nature. This was the root of bitterness
   from which that gall and wormwood sprang (v. 3): The wicked, who in
   heart work wickedness, are estranged from the womb, estranged from God
   and all good, alienated from the divine life, and its principles,
   powers, and pleasures, Eph. iv. 18. A sinful state is a state of
   estrangement from that acquaintance with God and service of him which
   we were made for. Let none wonder that these wicked men dare do such
   things, for wickedness is bred in the bone with them; they brought it
   into the world with them; they have in their natures a strong
   inclination to it; they learned it from their wicked parents, and have
   been trained up in it by a bad education. They are called, and not
   miscalled, transgressors from the womb; one can therefore expect no
   other than that they will deal very treacherously; see Isa. xlviii. 8.
   They go astray from God and their duty as soon as they are born, (that
   is, as soon as possibly they can); the foolishness that is bound up in
   their hearts appears with the first operations of reason; as the wheat
   springs up, the tares spring up with it. Three instances are here given
   of the corruption of nature:--1. Falsehood. They soon learn to speak
   lies, and bend their tongues, like their bows, for that purpose, Jer.
   ix. 3. How soon will little children tell a lie to excuse a fault, or
   in their own commendation! No sooner can they speak than they speak to
   God's dishonour; tongue-sins are some of the first of our actual
   transgressions. 2. Malice. Their poison (that is, their ill-will, and
   the spite they bore to goodness and all good men, particularly to
   David) was like the poison of a serpent, innate, venomous, and very
   mischievous, and that which they can never be cured of. We pity a dog
   that is poisoned by accident, but hate a serpent that is poisonous by
   nature. Such as the cursed enmity in this serpent's brood against the
   Lord and his anointed. 3. Untractableness. They are malicious, and
   nothing will work upon them, no reason, no kindness, to mollify them,
   and bring them to a better temper. They are like the deaf adder that
   stops her ear, v. 4, 5. The psalmist, having compared these wicked men,
   whom he here complains of, to serpents, for their poisonous malice,
   takes occasion thence, upon another account, to compare them to the
   deaf adder or viper, concerning which there was then this vulgar
   tradition, that whereas, by music or some other art, they had a way of
   charming serpents, so as either to destroy them or at least disable
   them to do mischief, this deaf adder would lay one ear to the ground
   and stop the other with her tail, so that she could not hear the voice
   of the enchantment, and so defeated the intention of it and secured
   herself. The using of this comparison neither verifies the story, nor,
   if it were true, justifies the use of this enchantment; for it is only
   an allusion to the report of such a thing, to illustrate the obstinacy
   of sinners in a sinful way. God's design, in his word and providence,
   is to cure serpents of their malignity; to this end how wise, how
   powerful, how well-chosen are the charms! How forcible the right words!
   But all in vain with most men; and what is the reason? It is because
   they will not hearken. None so deaf as those that will not hear. We
   have piped unto men, and they have not danced; how should they, when
   they have stopped their ears?

Prophetic Imprecations.

   6 Break their teeth, O God, in their mouth: break out the great teeth
   of the young lions, O Lord.   7 Let them melt away as waters which run
   continually: when he bendeth his bow to shoot his arrows, let them be
   as cut in pieces.   8 As a snail which melteth, let every one of them
   pass away: like the untimely birth of a woman, that they may not see
   the sun.   9 Before your pots can feel the thorns, he shall take them
   away as with a whirlwind, both living, and in his wrath.   10 The
   righteous shall rejoice when he seeth the vengeance: he shall wash his
   feet in the blood of the wicked.   11 So that a man shall say, Verily
   there is a reward for the righteous: verily he is a God that judgeth in
   the earth.

   In these verses we have,

   I. David's prayers against his enemies, and all the enemies of God's
   church and people; for it is as such that he looks upon them, so that
   he was actuated by a public spirit in praying against them, and not by
   any private revenge. 1. He prays that they might be disabled to do any
   further mischief (v. 6): Break their teeth, O God! Not so much that
   they might not feed themselves as that they might not be able to make
   prey of others, Ps. iii. 7. He does not say, "Break their necks" (no;
   let them live to repent, slay them not, lest my people forget), but,
   "Break their teeth, for they are lions, they are young lions, that live
   by rapine." 2. That they might be disappointed in the plots they had
   already laid, and might not gain their point: "When he bends his bow,
   and takes aim to shoot his arrows at the upright in heart, let them be
   as cut in pieces, v. 7. Let them fall at his feet, and never come near
   the mark." 3. That they and their interest might waste and come to
   nothing, that they might melt away as waters that run continually; that
   is, as the waters of a land-flood, which, though they seem formidable
   for a while, soon soak into the ground or return to their channels, or,
   in general, as water spilt upon the ground, which cannot be gathered up
   again, but gradually dries away and disappears. Such shall the floods
   of ungodly men be, which sometimes make us afraid (Ps. xviii. 4); so
   shall the proud waters be reduced, which threaten to go over our soul,
   Ps. cxxiv. 4, 5. Let us by faith then see what they shall be and then
   we shall not fear what they are. He prays (v. 8) that they might melt
   as a snail, which wastes by its own motion, in every stretch it makes
   leaving some of its moisture behind, which, by degrees, must needs
   consume it, though it makes a path to shine after it. He that like a
   snail in her house is plenus sui--full of himself, that pleases himself
   and trusts to himself, does but consume himself, and will quickly bring
   himself to nothing. And he prays that they might be like the untimely
   birth of a woman, which dies as soon as it begins to live and never
   sees the sun. Job, in his passion, wished he himself had been such a
   one (Job iii. 16), but he knew not what he said. We may, in faith, pray
   against the designs of the church's enemies, as the prophet does (Hos.
   ix. 14, Give them, O Lord! what wilt thou give them? Give them a
   miscarrying womb and dry breasts), which explains this prayer of the
   psalmist.

   II. His prediction of their ruin (v. 9): "Before your pots can feel the
   heat of a fire of thorns made under them (which they will presently do,
   for it is a quick fire and violent while it lasts), so speedily, with
   such a hasty and violent flame, God shall hurry them away, as terribly
   and as irresistibly as with a whirlwind, as it were alive, as it were
   in fury."

   1. The proverbial expressions are somewhat difficult, but the sense is
   plain, (1.) That the judgments of God often surprise wicked people in
   the midst of their jollity, and hurry them away of a sudden. When they
   are beginning to walk in the light of their own fire, and the sparks of
   their own kindling, they are made to lie down in sorrow (Isa. l. 11),
   and their laughter proves like the crackling of thorns under a pot, the
   comfort of which is soon gone, ere they can say, Alas! I am warm, Eccl.
   vii. 6. (2.) That there is no standing before the destruction that
   comes from the Almighty; for who knows the power of God's anger? When
   God will take sinners away, dead or alive, they cannot contest with
   him. The wicked are driven away in their wickedness. Now,

   2. There are two things which the psalmist promises himself as the good
   effects of sinners' destruction:-- (1.) That saints would be encouraged
   and comforted by it (v. 10): The righteous shall rejoice when he sees
   the vengeance. The pomp and power, the prosperity and success, of the
   wicked, are a discouragement to the righteous; they sadden their
   hearts, and weaken their hands, and are sometimes a strong temptation
   to them to question their foundations, Ps. lxxiii. 2, 13. But when they
   see the judgments of God hurrying them away, and just vengeance taken
   on them for all the mischief they have done to the people of God, they
   rejoice in the satisfaction thereby given to their doubts and the
   confirmation thereby given to their faith in the providence of God and
   his justice and righteousness in governing the world; they shall
   rejoice in the victory thus gained over that temptation by seeing their
   end, Ps. lxxiii. 17. He shall wash his feet in the blood of the wicked;
   that is, there shall be abundance of bloodshed (Ps. lxviii. 23), and it
   shall be as great a refreshment to the saints to see God glorified in
   the ruin of sinners as it is to a weary traveller to have his feet
   washed. It shall likewise contribute to their sanctification; the sight
   of the vengeance shall make them tremble before God (Ps. cxix. 120) and
   shall convince them of the evil of sin, and the obligations they lie
   under to that God who pleads their cause and will suffer no man to do
   them wrong and go unpunished for it. The joy of the saints in the
   destruction of the wicked is then a holy joy, and justifiable, when it
   helps to make them holy and to purify them from sin. (2.) That sinners
   would be convinced and converted by it, v. 11. The vengeance God
   sometimes takes on the wicked in this world will bring men to say,
   Verily, there is a reward for the righteous. Any man may draw this
   inference from such providences, and many a man shall, who before
   denied even these plain truths or doubted of them. Some shall have this
   confession extorted from them, others shall have their minds so changed
   that they shall willingly own it, and thank God who has given them to
   see it and see it with satisfaction, That God is, and, [1.] That he is
   the bountiful rewarder of his saints and servants: Verily (however it
   be, so it may be read) there is a fruit to the righteous; whatever
   damage he may run, and whatever hardship he may undergo for his
   religion, he shall not only be no loser by it, but an unspeakable
   gainer in the issue. Even in this world there is a reward for the
   righteous; they shall be recompensed in the earth. Those shall be taken
   notice of, honoured, and protected, that seemed slighted, despised, and
   abandoned. [2.] That he is the righteous governor of the world, and
   will surely reckon with the enemies of his kingdom: Verily, however it
   be, though wicked people prosper, and bid defiance to divine justice,
   yet it shall be made to appear, to their confusion, that the world is
   not governed by chance, but by a Being of infinite wisdom and justice;
   there is a God that judges in the earth, though he has prepared his
   throne in the heavens. He presides in all the affairs of the children
   of men, and directs and disposes them according to the counsel of his
   will, to his own glory; and he will punish the wicked, not only in the
   world to come, but in the earth, where they have laid up their treasure
   and promised themselves a happiness--in the earth, that the Lord may be
   known by the judgments which he executes, and that they may be taken as
   earnests of a judgment to come. He is a God (so we read it), not a weak
   man, not an angel, not a mere name, not (as the atheists suggest) a
   creature of men's fear and fancy, not a deified hero, not the sun and
   moon, as idolaters imagined, but a God, a self-existent perfect Being;
   he it is that judges the earth; his favour therefore let us seek, from
   whom every man's judgment proceeds, and to him let all judgment be
   referred.
     __________________________________________________________________

P S A L M S

  PSALM LIX.

   This psalm is of the same nature and scope with six or seven foregoing
   psalms; they are all filled with David's complaints of the malice of
   his enemies and of their cursed and cruel designs against him, his
   prayers and prophecies against them, and his comfort and confidence in
   God as his God. The first is the language of nature, and may be
   allowed; the second of a prophetical spirit, looking forward to Christ
   and the enemies of his kingdom, and therefore not to be drawn into a
   precedent; the third of grace and a most holy faith, which ought to be
   imitated by every one of us. In this psalm, I. He prays to God to
   defend and deliver him from his enemies, representing them as very bad
   men, barbarous, malicious, and atheistical, ver. 1-7. II. He foresees
   and foretels the destruction of his enemies, which he would give to God
   the glory of, ver. 8-17. As far as it appears that any of the
   particular enemies of God's people fall under these characters, we may,
   in singing this psalm, read their doom and foresee their ruin.

Prayer for Deliverance.

   To the chief musician, Al-taschith, Michtam of David,
   when Saul sent and they watched the house to kill him.

   1 Deliver me from mine enemies, O my God: defend me from them that rise
   up against me.   2 Deliver me from the workers of iniquity, and save me
   from bloody men.   3 For, lo, they lie in wait for my soul: the mighty
   are gathered against me; not for my transgression, nor for my sin, O
   Lord.   4 They run and prepare themselves without my fault: awake to
   help me, and behold.   5 Thou therefore, O Lord God of hosts, the God
   of Israel, awake to visit all the heathen: be not merciful to any
   wicked transgressors. Selah.   6 They return at evening: they make a
   noise like a dog, and go round about the city.   7 Behold, they belch
   out with their mouth: swords are in their lips: for who, say they, doth
   hear?

   The title of this psalm acquaints us particularly with the occasion on
   which it was penned; it was when Saul sent a party of his guards to
   beset David's house in the night, that they might seize him and kill
   him; we have the story 1 Sam. xix. 11. It was when his hostilities
   against David were newly begun, and he had but just before narrowly
   escaped Saul's javelin. These first eruptions of Saul's malice could
   not but put David into disorder and be both grievous and terrifying,
   and yet he kept up his communion with God, and such a composure of mind
   as that he was never out of frame for prayer and praises; happy are
   those whose intercourse with heaven is not intercepted nor broken in
   upon by their cares, or griefs, or fears, or any of the hurries
   (whether outward or inward) of an afflicted state. In these verses,

   I. David prays to be delivered out of the hands of his enemies, and
   that their cruel designs against him might be defeated (v. 1, 2):
   "Deliver me from my enemies, O my God! thou art God, and canst deliver
   me, my God, under whose protection I have put myself; and thou hast
   promised me to be a God all-sufficient, and therefore, in honour and
   faithfulness, thou wilt deliver me. Set me on high out of the reach of
   the power and malice of those that rise up against me, and above the
   fear of it. Let me be safe, and see myself so, safe and easy, safe and
   satisfied. O deliver me! and save me." He cries out as one ready to
   perish, and that had his eye to God only for salvation and deliverance.
   He prays (v. 4), "Awake to help me, take cognizance of my case, behold
   that with an eye of pity, and exert thy power for my relief." Thus the
   disciples, in the storm, awoke Christ, saying, Master, save us, we
   perish. And thus earnestly should we pray daily to be defended and
   delivered form our spiritual enemies, the temptations of Satan, and the
   corruptions of our own hearts, which war against our spiritual life.

   II. He pleads for deliverance. Our God gives us leave not only to pray,
   but to plead with him, to order our cause before him and to fill our
   mouth with arguments, not to move him, but to move ourselves. David
   does so here.

   1. He pleads the bad character of his enemies. They are workers of
   iniquity, and therefore not only his enemies, but God's enemies; they
   are bloody men, and therefore not only his enemies, but enemies to all
   mankind. "Lord, let not the workers of iniquity prevail against one
   that is a worker of righteousness, nor bloody men against a merciful
   man."

   2. He pleads their malice against him, and the imminent danger he was
   in from them, v. 3. "Their spite is great; they aim at my soul, my
   life, my better part. They are subtle and very politic: They lie in
   wait, taking an opportunity to do me a mischief. They are all mighty,
   men of honour and estates, and interest in court and country. They are
   in a confederacy; they are united by league, and actually gathered
   together against me, combined both in consultation and action. They are
   very ingenious in their contrivances, and very industrious in the
   prosecution of them (v. 4): They run and prepare themselves, with the
   utmost speed and fury, to do me a mischief." He takes particular notice
   of the brutish conduct of the messengers that Saul sent to take him (v.
   6): "They return at evening from the posts assigned them in the day, to
   apply themselves to their works of darkness (their night-work, which
   may well be their day-shame), and then they make a noise like a hound
   in pursuit of the hare." Thus did David's enemies, when they came to
   take him, raise an out cry against him as a rebel, and traitor, a man
   not fit to live; with this clamour they went round about the city, to
   bring a bad reputation upon David, if possible to set the mob against
   him, at least to prevent their being incensed against them, which
   otherwise they had reason to fear they would be, so much was David
   their darling. Thus the persecutors of our Lord Jesus, who are compared
   to dogs (Ps. xxii. 16), ran him down with noise; for else they could
   not have taken him, at least not on the feast-day, for there would have
   been an uproar among the people. They belch out with their mouth the
   malice that boils in their hearts, v. 7. Swords are in their lips; that
   is, reproaches that wound my heart with grief (Ps. xlii. 10), and
   slanders that stab and wound my reputation. They were continually
   suggesting that which drew and whetted Saul's sword against him, and
   the fault is laid upon the false accusers. The sword perhaps would not
   have been in Saul's hand if it had not been first in their lips.

   3. He pleads his own innocency, not as to God (he was never backward to
   own himself guilty before him), but as to his persecutors; what they
   charged him with was utterly false, nor had he ever said or done any
   thing to deserve such treatment from them (v. 3): "Not for my
   transgression, nor for my sin, O Lord! thou knowest, who knowest all
   things." And again (v. 4), without my fault. Note, (1.) The innocency
   of the godly will not secure them from the malignity of the wicked.
   Those that are harmless like doves, yet, for Christ's sake, are hated
   of all men, as if they were noxious like serpents, and obnoxious
   accordingly. (2.) Though our innocency will not secure us from
   troubles, yet it will greatly support and comfort us under our
   troubles. The testimony of our conscience for us that we have behaved
   ourselves well towards those that behave themselves ill towards us will
   be very much our rejoicing in the day of evil. (3.) If we are conscious
   to ourselves of our innocency, we may with humble confidence appeal to
   God and beg of him to plead our injured cause, which he will do in due
   time.

   4. He pleads that his enemies were profane and atheistical, and
   bolstered themselves up in their enmity to David, with the contempt of
   God: For who, say they, doth hear? v. 7. Not God himself, Ps. x. 11;
   xciv. 7. Note, It is not strange if those regard not what they say who
   have made themselves believe that God regards not what they say.

   III. He refers himself and his cause to the just judgment of God, v. 5.
   "The Lord, the Judge, be Judge between me and my persecutors." In this
   appeal to God he has an eye to him as the Lord of hosts, that has power
   to execute judgment, having all creatures, even hosts of angels, at his
   command; he views him also as the God of Israel, to whom he was, in a
   peculiar manner, King and Judge, not doubting that he would appear on
   the behalf of those that were upright, that were Israelites indeed.
   When Saul's hosts persecuted him, he had recourse to God as the Lord of
   all hosts; when those maligned him who in spirit were strangers to the
   commonwealth of Israel he had recourse to God as the God of Israel. He
   desires (that is, he is very sure) that God will awake to visit all the
   nations, will make an early and exact enquiry into the controversies
   and quarrels that are among the children of men; there will be a day of
   visitation (Isa. x. 3), and to that day David refers himself, with this
   solemn appeal, Be not merciful to any wicked transgressors. Selah--Mark
   that. 1. If David had been conscious to himself that he was a wicked
   transgressor, he would not have expected to find mercy; but, as to his
   enemies, he would say he was no transgressor at all (v. 3, 4): "Not for
   my transgression, and therefore thou wilt appear for me." As to God, he
   could say he was no wicked transgressor; for, though he had
   transgressed, he was a penitent transgressor, and did not obstinately
   persist in what he had done amiss. 2. He knew his enemies were wicked
   transgressors, wilful, malicious, and hardened in their transgressions
   both against God and man, and therefore he sues for justice against
   them, judgment without mercy. Let not those expect to find mercy who
   never showed mercy, for such are wicked transgressors.

Confidence in God.

   8 But thou, O Lord, shalt laugh at them; thou shalt have all the
   heathen in derision.   9 Because of his strength will I wait upon thee:
   for God is my defence.   10 The God of my mercy shall prevent me: God
   shall let me see my desire upon mine enemies.   11 Slay them not, lest
   my people forget: scatter them by thy power; and bring them down, O
   Lord our shield.   12 For the sin of their mouth and the words of their
   lips let them even be taken in their pride: and for cursing and lying
   which they speak.   13 Consume them in wrath, consume them, that they
   may not be: and let them know that God ruleth in Jacob unto the ends of
   the earth. Selah.   14 And at evening let them return; and let them
   make a noise like a dog, and go round about the city.   15 Let them
   wander up and down for meat, and grudge if they be not satisfied.   16
   But I will sing of thy power; yea, I will sing aloud of thy mercy in
   the morning: for thou hast been my defence and refuge in the day of my
   trouble.   17 Unto thee, O my strength, will I sing: for God is my
   defence, and the God of my mercy.

   David here encourages himself, in reference to the threatening power of
   his enemies, with a pious resolution to wait upon God and a believing
   expectation that he should yet praise him.

   I. He resolves to wait upon God (v. 9): "Because of his strength"
   (either the strength of his enemies, the fear of which drove him to
   God, or because of God's strength, the hope of which drew him to God)
   "Will I wait upon thee, with a believing dependence upon thee and
   confidence in thee." It is our wisdom and duty, in times of danger and
   difficulty, to wait upon God; for he is our defence, our high place, in
   whom we shall be safe. He hopes, 1. That God will be to him a God of
   mercy (v. 10): "The God of my mercy shall prevent me with the blessings
   of his goodness and the gifts of his mercy, prevent my fears, prevent
   my prayers, and be better to me than my own expectations." It is very
   comfortable to us, in prayer, to eye God, not only as the God of mercy,
   but as the God of our mercy, the author of all good in us and the giver
   of all good to us. Whatever mercy there is in God, it is laid up for
   us, and is ready to be laid out upon us. Justly does the psalmist call
   God's mercy his mercy, for all the blessings of the new covenant are
   called the sure mercies of David (Isa. lv. 3); and they are sure to all
   the seed. 2. That he will be to his persecutors a God of vengeance. His
   expectation of this he expresses partly by way of prediction and partly
   by way of petition, which come all to one; for his prayer that it might
   be so amounts to a prophecy that it shall be so. Here are several
   things which he foretels concerning his enemies, or observers, that
   sought occasions against him and opportunity to do him a mischief, in
   all which he should see his desire, not a passionate or revengeful
   desire, but a believing desire upon them, v. 10. (1.) He foresees that
   God would expose them to scorn, as they had indeed made themselves
   ridiculous, v. 8. "They think God does not hear them, does not heed
   them; but thou, O Lord! shalt laugh at them for their folly, to think
   that he who planted the ear shall not hear, and thou shalt have not
   them only, but all such other heathenish people that live without God
   in the world, in derision." Note, Atheists and persecutors are worthy
   to be laughed at and had in derision. See Ps. ii. 4; Prov. i. 26; Isa.
   xxxvii. 22. (2.) That God would make them standing monuments of his
   justice (v. 11): Slay them not; let them not be killed outright, lest
   my people forget. If the execution be soon done, the impressions of it
   will not be keep, and therefore will not be durable, but will quickly
   wear off. Swift destructions startle men for the present, but they are
   soon forgotten, for which reason he prays that this might be gradual:
   "Scatter them by thy power, and let them carry about with them, in
   their wanderings, such tokens of God's displeasure as may spread the
   notice of their punishment to all parts of the country." Thus Cain
   himself, though a murderer, was not slain, lest the vengeance should be
   forgotten, but was sentenced to be a fugitive and a vagabond. Note,
   When we think God's judgments come slowly upon sinners we must conclude
   that God has wise and holy ends in the gradual proceedings of his
   wrath. "So scatter them as that they may never again unite to do
   mischief, bring them down, O Lord, our shield!" If God has undertaken
   the protection of his people as their shield, he will doubtless humble
   and abase all those that fight against them. (3.) That they might be
   dealt with according to their deserts (v. 12): For the sin of their
   mouth, even for the words of their lips (for every word they speak has
   sin in it), let them for this be taken in their pride, even for their
   cursing others and themselves (a sin Saul was subject to, 1 Sam. xiv.
   28, 44), and lying. Note, There is a great deal of malignity in
   tongue-sins, more than is commonly thought of. Note, further, Cursing,
   and lying, and speaking proudly, are some of the worst of the sins of
   the tongue; and that man is truly miserable whom God deals with
   according to the deserts of these, making his own tongue to fall on
   him. (4.) That God would glorify himself, as Israel's God and King, in
   their destruction (v. 13): "Consume them in wrath, consume them; that
   is, follow them with one judgment after another, till they be utterly
   ruined; let them be sensibly, but gradually wasted, that they
   themselves, while they are in the consuming, may know, and that the
   standers-by may likewise draw this inference form it, That God ruleth
   in Jacob unto the ends of the earth." Saul and his party think to rule
   and carry all before them, but they shall be made to know that there is
   a higher than they, that there is one who does and will overrule them.
   The design of God's judgments is to convince men that the Lord reigns,
   that he fulfils his own counsels, gives law to all the creatures, and
   disposes all things to his own glory, so that the greatest of men are
   under his check, and he makes what use he pleases of them. He rules in
   Jacob; for there he keeps his court; there it is known, and his name is
   great. But he rules to the end of the earth; for all nations are within
   the territories of his kingdom. He rules to the ends of the earth, even
   over those that know him not, but he rules for Jacob (so it may be
   read); he has an eye to the good of his church in the government of the
   world; the administrations of that government, even to the ends of the
   earth, are for Jacob his servant's sake and for Israel's his elect,
   Isa. xlv. 4. (5.) That he would make their sin their punishment, v. 14,
   compare v. 6. Their sin was their hunting for David to make a prey of
   him; their punishment should be that they should be reduced to such
   extreme poverty that they should hunt about for meat to satisfy their
   hunger, and should miss of it as they missed of David. Thus they should
   be, not cut off at once, but scattered (v. 11), and gradually consumed
   (v. 13); those that die by famine die by inches, and feel themselves
   die, Lam. iv. 9. He foretels that they should be forced to beg their
   bread from door to door. [1.] That they should do it with the greatest
   regret and reluctancy imaginable. To beg they are ashamed (which makes
   it the greater punishment to them), and therefore they do it at
   evening, when it begins to be dark, that they may not be seen, at the
   time when other beasts of prey creep forth, Ps. civ. 20. [2.] That yet
   they should be very clamorous and loud in their complaints, which would
   proceed from a great indignation at their condition, which they cannot
   in the least degree reconcile themselves to: They shall make a noise
   like a dog. When they were in quest of David they made a noise like an
   angry dog snarling and barking; now, when they are in quest of meat,
   they shall make a noise like a hungry dog howling and wailing. Those
   that repent of their sins mourn, when in trouble, like doves; those
   whose hearts are hardened make a noise, when in trouble, like dogs,
   like a wild bull in a net, full of the fury of the Lord. See Hos. vii.
   14, They have not cried unto me with their heart when they howled on
   their beds for corn and wine. [3.] That they should meet with little
   relief, but the hearts of people should be very much hardened towards
   them, so that they should go round about the city, and wander up and
   down for meat (v. 15), and should get nothing but by dint of
   importunity (according to our marginal reading, If they be not
   satisfied, they will tarry all night), so that what people do give them
   is not with good-will, but only to get rid of them, lest by their
   continual coming they weary them. [4.] That they should be insatiable,
   which is the greatest misery of all in a poor condition. They are
   greedy dogs which can never have enough (Isa. lvi. 11), and they grudge
   if they be not satisfied. A contented man, if he has not what he would
   have, yet does not grudge, does not quarrel with Providence, nor fret
   within himself; but those whose God is their belly, if that be not
   filled and its appetites gratified, fall out both with God and
   themselves. It is not poverty, but discontent, that makes a man
   unhappy.

   II. He expects to praise God, that God's providence would find him
   matter for praise and that God's grace would work in him a heart for
   praise, v. 16, 17. Observe,

   1. What he would praise God for. (1.) He would praise his power and his
   mercy; both should be the subject-matter of his song. Power, without
   mercy, is to be dreaded; mercy, without power, is not what a man can
   expect much benefit from; but God's power by which he is able to help
   us, and his mercy by which he is inclined to help us, will justly be
   the everlasting praise of all the saints. (2.) He would praise him
   because he had, many a time, and all along, found him his defence and
   his refuge in the day of trouble. God brings his people into trouble,
   that they may experience his power and mercy in protecting and
   sheltering them, and may have occasion to praise him. (3.) He would
   praise him because he had still a dependence upon him and a confidence
   in him, as his strength to support him and carry him on in his duty,
   his defence to keep him safe from evil, and the God of his mercy to
   make him happy and easy. He that is all this to us is certainly worthy
   of our best affections, praises, and services.

   2. How he would praise God. (1.) He would sing. As that is a natural
   expression of joy, so it is an instituted ordinance for the exerting
   and exciting of holy joy and thankfulness. (2.) He would sing aloud, as
   one much affected with the glory of God, that was not ashamed to own
   it, and that desired to affect others with it. He will sing of God's
   power, but he will sing aloud of his mercy; the consideration of that
   raises his affections more than any thing else. (3.) He would sing
   aloud in the morning, when his spirits were most fresh and lively.
   God's compassions are new every morning, and therefore it is fit to
   begin the day with his praises. (4.) He would sing unto God (v. 17), to
   his honour and glory, and with him in his eye. As we must direct our
   prayers to God, so to him we must direct our praises, and must look up,
   making melody to the Lord.
     __________________________________________________________________

P S A L M S

  PSALM LX.

   After many psalms which David penned in a day of distress this comes
   which was calculated for a day of triumph; it was penned after he was
   settled in the throne, upon occasion of an illustrious victory which
   God blessed his forces with over the Syrians and Edomites; it was when
   David was in the zenith of his prosperity, and the affairs of his
   kingdom seem to have been in a better posture then ever they were
   either before or after. See 2 Sam. viii. 3, 13; 1 Chron. xviii. 3, 12.
   David, in prosperity, was as devout as David in adversity. In this
   psalm, I. He reflects upon the bad state of the public interests, for
   many years, in which God had been contending with them, ver. 1-3. II.
   He takes notice of the happy turn lately given to their affairs, ver.
   4. III. He prays for the deliverance of God's Israel from their
   enemies, ver. 5. IV. He triumphs in hope of their victories over their
   enemies, and begs of God to carry them on and complete them, ver. 6-12.
   In singing this psalm we may have an eye both to the acts of the church
   and to the state of our own souls, both which have their struggles.

David's Complaints and Petitions.

   To the chief musician upon Shushan-eduth, Michtam of David, to teach,
   when he strove with Aram-naharaim, and with Aramzobah, when
   Joab returned, and smote of Edom in the valley of salt 12,000.

   1 O God, thou hast cast us off, thou hast scattered us, thou hast been
   displeased; O turn thyself to us again.   2 Thou hast made the earth to
   tremble; thou hast broken it: heal the breaches thereof; for it
   shaketh.   3 Thou hast showed thy people hard things: thou hast made us
   to drink the wine of astonishment.   4 Thou hast given a banner to them
   that fear thee, that it may be displayed because of the truth. Selah.
   5 That thy beloved may be delivered; save with thy right hand, and hear
   me.

   The title gives us an account, 1. Of the general design of the psalm.
   It is Michtam--David's jewel, and it is to teach. The Levites must
   teach it to the people, and by it teach them both to trust in God and
   to triumph in him; we must, in it, teach ourselves and one another. In
   a day of public rejoicing we have need to be taught to direct our joy
   to God and to terminate it in him, to give none of that praise to the
   instruments of our deliverance which is due to him only, and to
   encourage our hopes with our joys. 2. Of the particular occasion of it.
   It was at a time, (1.) When he was at war with the Syrians, and still
   had a conflict with them, both those of Mesopotamia and those of Zobah.
   (2.) When he had gained a great victory over the Edomites, by his
   forces, under the command of Joab, who had left 12,000 of the enemy
   dead upon the spot. David has an eye to both these concerns in this
   psalm: he is in care about his strife with the Assyrians, and in
   reference to that he prays; he is rejoicing in his success against the
   Edomites, and in reference to that he triumphs with a holy confidence
   in God that he would complete the victory. We have our cares at the
   same time that we have our joys, and they may serve for a balance to
   each other, that neither may exceed. They may likewise furnish us with
   matter both for prayer and praise, for both must be laid before God
   with suitable affections and emotions. If one point be gained, yet in
   another we are still striving: the Edomites are vanquished, but the
   Syrians are not; therefore let not him that girds on the harness boast
   as if he had put it off.

   In these verses, which begin the psalm, we have,

   I. A melancholy memorial of the many disgraces and disappointments
   which God had, for some years past, put the people under. During the
   reign of Saul, especially in the latter end of it, and during David's
   struggle with the house of Saul, while he reigned over Judah only, the
   affairs of the kingdom were much perplexed, and the neighbouring
   nations were vexatious to them. 1. He complains of hard things which
   they had seen (that is, which they had suffered), while the Philistines
   and other ill-disposed neighbours took all advantages against them, v.
   3. God sometimes shows even his own people hard things in this world,
   that they may not take up their rest in it, but may dwell at ease in
   him only. 2. He owns God's displeasure to be the cause of all the
   hardships they had undergone: "Thou hast been displeased by us,
   displeased against us (v. 1), and in thy displeasure hast cast us off
   and scattered us, hast put us out of thy protection, else our enemies
   could not have prevailed thus against us. They would never have picked
   us up and made a prey of us if thou hadst not broken the staff of bands
   (Zech. xi. 14) by which we were united, and so scattered us." Whatever
   our trouble is, and whoever are the instruments of it, we must own the
   hand of God, his righteous hand, in it. 3. He laments the ill effects
   and consequences of the miscarriages of the late years. The whole
   nation was in a convulsion: Thou hast made the earth (or the land) to
   tremble, v. 2. The generality of the people had dreadful apprehensions
   of the issue of these things. The good people themselves were in a
   consternation: "Thou hast made us to drink the wine of astonishment (v.
   3); we were like men intoxicated, and at our wits' end, not knowing how
   to reconcile these dispensations with God's promises and his relation
   to his people; we are amazed, can do nothing, nor know we what to do."
   Now this is mentioned here to teach, that is, for the instruction of
   the people. When God is turning his hand in our favour, it is good to
   remember our former calamities, (1.) That we may retain the good
   impressions they made upon us, and may have them revived. Our souls
   must still have the affliction and the misery in remembrance, that they
   may be humbled within us, Lam. iii. 19, 20. (2.) That God's goodness to
   us, in relieving us and raising us up, may be more magnified; for it is
   as life from the dead, so strange, so refreshing. Our calamities serve
   as foils to our joys. (3.) That we may not be secure, but may always
   rejoice with trembling, as those that know not how soon we may be
   returned into the furnace again, which we were lately taken out of as
   the silver is when it is not thoroughly refined.

   II. A thankful notice of the encouragement God had given them to hope
   that, though things had been long bad, they would now begin to mend (v.
   4): "Thou hast given a banner to those that fear thee (for, as bad as
   the times are, there is a remnant among us that desire to fear thy
   name, for whom thou hast a tender concern), that it may be displayed by
   thee, because of the truth of thy promise which thou wilt perform, and
   to be displayed by them, in defense of truth and equity," Ps. xlv. 4.
   This banner was David's government, the establishment and enlargement
   of it over all Israel. The pious Israelites, who feared God and had a
   regard to the divine designation of David to the throne, took his
   elevation as a token for good, and like the lifting up of a banner to
   them, 1. It united them, as soldiers are gathered together to their
   colours. Those that were scattered (v. 1), divided among themselves,
   and so weakened and exposed, coalesced in him when he was fixed upon
   the throne. 2. It animated them, and put life and courage into them, as
   the soldiers are animated by the sight of their banner. 3. It struck a
   terror upon their enemies, to whom they could now hang out a flag of
   defiance. Christ, the Son of David, is given for an ensign of the
   people (Isa. xi. 10), for a banner to those that fear God; in him, as
   the centre of their unity, they are gathered together in one; to him
   they seek, in him they glory and take courage. His love is the banner
   over them; in his name and strength they wage war with the powers of
   darkness, and under him the church becomes terrible as an army with
   banners.

   III. A humble petition for seasonable mercy. 1. That God would be
   reconciled to them, though he had been displeased with them. In his
   displeasure their calamities began, and therefore in his favour their
   prosperity must begin: O turn thyself to us again! (v. 1) smile upon
   us, and take part with us; be at peace with us, and in that peace we
   shall have peace. Tranquillus Deus tranquillat omnia--A God at peace
   with us spreads peace over all the scene. 2. That they might be
   reconciled to one another, though they had been broken and wretchedly
   divided among themselves: "Heal the breaches of our land (v. 2), not
   only the breaches made upon us by our enemies, but the breaches made
   among ourselves by our unhappy divisions." Those are breaches which the
   folly and corruption of man makes, and which nothing but the wisdom and
   grace of God can make up and repair, by pouring out a spirit of love
   and peace, by which only a shaken shattered kingdom is set to rights
   and saved from ruin. 3. That thus they might be preserved out of the
   hands of their enemies (v. 5): "That thy beloved may be delivered, and
   not made a prey of, save with thy right hand, with thy own power and by
   such instruments as thou art pleased to make the men of thy right hand,
   and hear me." Those that fear God are his beloved; they are dear to him
   as the apple of his eye. They are often in distress, but they shall be
   delivered. God's own right hand shall save them; for those that have
   his heart have his hand. Save them, and hear me. Note, God's praying
   people may take the general deliverances of the church as answers to
   their prayers in particular. If we improve what interest we have at the
   throne of grace for blessings for the public, and those blessings be
   bestowed, besides the share we have with others in the benefit of them
   we may each of us say, with peculiar satisfaction, "God has therein
   heard me, and answered me."

Rejoicing in Hope.

   6 God hath spoken in his holiness; I will rejoice, I will divide
   Shechem, and mete out the valley of Succoth.   7 Gilead is mine, and
   Manasseh is mine; Ephraim also is the strength of mine head; Judah is
   my lawgiver;   8 Moab is my washpot; over Edom will I cast out my shoe:
   Philistia, triumph thou because of me.   9 Who will bring me into the
   strong city? who will lead me into Edom?   10 Wilt not thou, O God,
   which hadst cast us off? and thou, O God, which didst not go out with
   our armies?   11 Give us help from trouble: for vain is the help of
   man.   12 Through God we shall do valiantly: for he it is that shall
   tread down our enemies.

   David is here rejoicing in hope and praying in hope; such are the
   triumphs of the saints, not so much upon the account of what they have
   in possession as of what they have in prospect (v. 6): "God has spoken
   in his holiness (that is, he has given me his word of promise, has
   sworn by his holiness, and he will not lie unto David, Ps. lxxxix. 35),
   therefore I will rejoice, and please myself with the hopes of the
   performance of the promise, which was intended for more than a pleasing
   promise," Note, God's word of promise, being a firm foundation of hope,
   is a full fountain of joy to all believers.

   I. David here rejoices; and it is in prospect of two things:--

   1. The perfecting of this revolution in his own kingdom. God having
   spoken in his holiness that David shall be king, he doubts not but the
   kingdom is all his own, as sure as if it were already in his hand: I
   will divide Shechem (a pleasant city in Mount Ephraim) and mete out the
   valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and
   both are entirely reduced, v. 7. Ephraim would furnish him with
   soldiers for his life-guards and his standing forces; Judah would
   furnish him with able judges for his courts of justice; and thus
   Ephraim would be the strength of his head and Judah his lawgiver. Thus
   may an active believer triumph in the promises, and take the comfort of
   all the good contained in them; for they are all yea and amen in
   Christ. "God has spoken in his holiness, and then pardon is mine, peace
   mine, grace mine, Christ mine, heaven mine, God himself mine." All is
   yours, for you are Christ's, 1 Cor. iii. 22, 23.

   2. The conquering of the neighbouring nations, which had been vexatious
   to Israel, were still dangerous, and opposed the throne of David, v. 8.
   Moab shall be enslaved, and put to the meanest drudgery. The Moabites
   became David's servants, 2 Sam. viii. 2. Edom shall be made a dunghill
   to throw old shoes upon; at least David shall take possession of it as
   his own, which was signified by drawing off his shoe over it, Ruth iv.
   7. As for the Philistines, let them, if they dare, triumph over him as
   they had done; he will soon force them to change their note. Rather let
   those that know their own interest triumph because of him; for it would
   be the greatest kindness imaginable to them to be brought into
   subjection to David and communion with Israel. But the war is not yet
   brought to an end; there is a strong city, Rabbah (perhaps) of the
   children of Ammon, which yet holds out; Edom is not yet subdued. Now,
   (1.) David is here enquiring for help to carry on the ark: "Who will
   bring me into the strong city? What allies, what auxiliaries, can I
   depend upon, to make me master of the enemies' country and their
   strongholds?" Those that have begun a good work cannot but desire to
   make a thorough work of it, and to bring it to perfection. (2.) He is
   expecting it from God only: "Wilt not thou, O God? For thou hast spoken
   in thy holiness; and wilt not thou be as good as thy word?" He takes
   notice of the frowns of Providence they had been under: Thou hadst, in
   appearance, cast us off; thou didst not go forth with our armies. When
   they were defeated and met with disappointments, they owned it was
   because they wanted (that is, because they had forfeited) the gracious
   presence of God with them; yet they do not therefore fly off from him,
   but rather take so much the faster hold of him; and the less he has
   done for them of late the more they hoped he would do. At the same time
   that they own God's justice in what was past they hope in his mercy for
   what was to come: "Though thou hadst cast us off, yet thou wilt not
   contend for ever, thou wilt not always chide; though thou hadst cast us
   off, yet thou hast begun to show mercy; and wilt thou not perfect what
   thou hast begun?" The Son of David, in his sufferings, seemed to be
   cast off by his Father when he cried out, Why hast thou forsaken me?
   and yet even then he obtained a glorious victory over the powers of
   darkness and their strong city, a victory which will undoubtedly be
   completed at last; for he has gone forth conquering and to conquer. The
   Israel of God, his spiritual Israel, are likewise, through him, more
   than conquerors. Though sometimes they may be tempted to think that God
   has cast them off, and may be foiled in particular conflicts, yet God
   will bring them into the strong city at last. Vincimur in prælio, sed
   non in bello--We are foiled in a battle, but not in the whole war. A
   lively faith in the promise will assure us, not only that the God of
   peace shall tread Satan under our feet shortly, but that it is our
   Father's good pleasure to give us the kingdom.

   II. He prays in hope. His prayer is, Give us help from trouble, v. 11.
   Even in the day of their triumph they see themselves in trouble,
   because still in war, which is troublesome even to the prevailing side.
   None therefore can delight in war but those that love to fish in
   troubled waters. The help from trouble they pray for is preservation
   from those they were at war with. Though now they were conquerors, yet
   (so uncertain are the issues of war), unless God gave them help in the
   next engagement, they might be defeated; therefore, Lord, send us help
   from the sanctuary. Help from trouble is rest from war, which they
   prayed for, as those that contended for equity, not for victory. Sic
   quærimus pacem--Thus we seek for peace. The hope with which they
   support themselves in this prayer has two things in it:--1. A
   diffidence of themselves and all their creature-confidences: Vain is
   the help of man. Then only we are qualified to receive help from God
   when we are brought to own the insufficiency of all creatures to do
   that for us which we expect him to do. 2. A confidence in God, and in
   his power and promise (v. 12): "Through God we shall do valiantly, and
   so we shall do victoriously; for he it is, and he only, that shall
   tread down our enemies, and shall have the praise of doing it." Note,
   (1.) Our confidence in God must be so far from superseding that it must
   encourage and quicken our endeavours in the way of our duty. Though it
   is God that performs all things for us, yet there is something to be
   done by us. (2.) Hope in God is the best principle of true courage.
   Those that do their duty under his conduct may afford to do it
   valiantly; for what need those fear who have God on their side? (3.) It
   is only through God, and by the influence of his grace, that we do
   valiantly; it is he that puts strength into us, and inspires us, who of
   ourselves are weak and timorous, with courage and resolution. (4.)
   Though we do ever so valiantly, the success must be attributed entirely
   to him; for he it is that shall tread down our enemies, and not we
   ourselves. All our victories, as well as our valour, are from him, and
   therefore at his feet all our crown must be cast.
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P S A L M S

  PSALM LXI.

   David, in this psalm, as in many others, begins with a sad heart, but
   concludes with an air of pleasantness--begins with prayers and tears,
   but ends with songs of praise. Thus the soul, by being lifted up to
   God, returns to the enjoyment of itself. It should seem David was
   driven out and banished when he penned this psalm, whether by Saul or
   Absalom is uncertain: some think by Absalom, because he calls himself
   "the king" (ver. 6), but that refers to the King Messiah. David, in
   this psalm, resolves to persevere in his duty, encouraged thereto both
   by his experience an by his expectations. I. He will call upon God
   because God had protected him, ver. 1-3. II. He will call upon God
   because God had provided well for him, ver. 4, 5. III. He will praise
   God because he had an assurance of the continuance of God's favour to
   him, ver. 6-8. So that, in singing this psalm, we may find that which
   is very expressive both of our faith and of our hope, of our prayers
   and of our praises; and some passages in this psalm are very peculiar.

Crying to God in Distress.

   To the chief musician upon Neginah. A psalm of David.

   1 Hear my cry, O God; attend unto my prayer.   2 From the end of the
   earth will I cry unto thee, when my heart is overwhelmed: lead me to
   the rock that is higher than I.   3 For thou hast been a shelter for
   me, and a strong tower from the enemy.   4 I will abide in thy
   tabernacle for ever: I will trust in the covert of thy wings. Selah.

   In these verses we may observe,

   I. David's close adherence and application to God by prayer in the day
   of his distress and trouble: "Whatever comes, I will cry unto thee (v.
   2),--not cry unto other gods, but to thee only,--not fall out with thee
   because thou afflictest me, but still look unto thee, and wait upon
   thee,--not speak to thee in a cold and careless manner, but cry to thee
   with the greatest importunity and fervency of spirit, as one that will
   not let thee go except thou bless me." This he will do, 1.
   Notwithstanding his distance from the sanctuary, the house of prayer,
   where he used to attend as in the court of requests: "From the end of
   the earth, or of the land, from the most remote and obscure corner of
   the country, will I cry unto thee." Note, Wherever we are we may have
   liberty of access to God, and may find a way open to the throne of
   grace. Undique ad coelos tantundem est viæ--Heaven is equally
   accessible from all places. "Nay, because I am here in the end of the
   earth, in sorrow and solitude, therefore I will cry unto thee." Note,
   That which separates us from our other comforts should drive us so much
   the nearer to God, the fountain of all comfort. 2. Notwithstanding the
   dejection and despondency of his spirit: "Though my heart is
   overwhelmed, it is not so sunk, so burdened, but that it may be lifted
   up to God in prayer; if it is not capable of being thus raised, it is
   certainly too much cast down. Nay, because my heart is ready to be
   overwhelmed, therefore I will cry unto thee, for by that means it will
   be supported and relived." Note, Weeping must quicken praying, and not
   deaden it. Is any afflicted? Let him pray, Jam. v. 13; Ps. cii., title.

   II. The particular petition he put up to God when his heart was
   overwhelmed and he was ready to sink: Lead me to the rock that is
   higher than I; that is, 1. "To the rock which is too high for me to get
   up to unless thou help me to it. Lord, give me such an assurance and
   satisfaction of my own safety as I can never attain to but by thy
   special grace working such a faith in me." 2. "To the rock on the top
   of which I shall be set further out of the reach of my troubles, and
   nearer the serene and quiet region, than I can be by any power or
   wisdom of my own." God's power and promise are a rock that is higher
   than we. This rock is Christ; those are safe that are in him. We cannot
   get upon this rock unless God by his power lead us. I will put thee in
   the cleft of the rock, Exod. xxxiii. 22. We should therefore by faith
   and prayer put ourselves under the divine management, that we may be
   taken under the divine protection.

   III. His desire and expectation of an answer of peace. He begs in faith
   (v. 1): "Hear my cry, O God! attend unto my prayer; that is, let me
   have the present comfort of knowing that I am heard (Ps. xx. 6), and in
   due time let me have that which I pray for."

   IV. The ground of this expectation, and the plea he uses to enforce his
   petition (v. 3): "Thou hast been a shelter for me; I have found in thee
   a rock higher than I: therefore I trust thou wilt still lead me to that
   rock." Note, Past experiences of the benefit of trusting in God, as
   they should engage us still to keep close to him, so they should
   encourage us to hope that it will not be in vain. "Thou hast been my
   strong tower from the enemy, and thou art as strong a ever, and thy
   name is as much a refuge to the righteous as ever it was." Prov. xviii.
   10.

   V. His resolution to continue in the way of duty to God and dependence
   on him, v. 4. 1. The service of God shall be his constant work and
   business. All those must make it so who expect to find God their
   shelter and strong tower: none but his menial servants have the benefit
   of his protection. I will abide in thy tabernacle for ever. David was
   now banished from the tabernacle, which was his greatest grievance, but
   he is assured that God by his providence would bring him back to his
   tabernacle, because he had by his grace wrought in him such a kindness
   for the tabernacle as that he was resolved to make it his perpetual
   residence, Ps. xxvii. 4. He speaks of abiding in it for ever because
   that tabernacle was a type and figure of heaven, Heb. ix. 8, 9, 24.
   Those that dwell in God's tabernacle, as it is a house of duty, during
   their short ever on earth, shall dwell in that tabernacle which is the
   house of glory during an endless ever. 2. The grace of God and the
   covenant of grace shall be his constant comfort: I will make my refuge
   in the covert of his wings, as the chickens seek both warmth and safety
   under the wings of the hen. Those that have found God a shelter to them
   ought still to have recourse to him in all their straits. This
   advantage those have that abide in God's tabernacle, that in the time
   of trouble he shall there hide them.

Mercies Recollected.

   5 For thou, O God, hast heard my vows: thou hast given me the heritage
   of those that fear thy name.   6 Thou wilt prolong the king's life: and
   his years as many generations.   7 He shall abide before God for ever:
   O prepare mercy and truth, which may preserve him.   8 So will I sing
   praise unto thy name for ever, that I may daily perform my vows.

   In these verses we may observe,

   I. With what pleasure David looks back upon what God had done for him
   formerly (v. 5): Thou, O God! hast heard my vows, that is, 1. "The vows
   themselves which I made, and with which I bound my soul: thou hast
   taken notice of them; thou hast accepted them, because made in
   sincerity, and been well pleased with them; thou hast been mindful of
   them, and put me in mind of them." God put Jacob in mind of his vows,
   Gen. xxxi. 13; xxxv. 1. Note, God is a witness to all our vows, all our
   good purposes, and all our solemn promises of new obedience. He keeps
   an account of them, which should be a good reason with us, as it was
   with David here, why we should perform our vows, v. 8. For he that
   hears the vows we made will make us hear respecting them if they be not
   made good. 2. "The prayers that went along with those vows; those thou
   hast graciously heard and answered," which encouraged him now to pray,
   O God! hear my cry. He that never did say to the seed of Jacob, Seek
   you me in vain, will not now begin to say so. "Thou hast heard my vows,
   and given a real answer to them; for thou hast given me a heritage of
   those that fear thy name." Note, (1.) There is a peculiar people in the
   world that fear God's name, that with a holy awe and reverence accept
   of and accommodate themselves to all the discoveries he is pleased to
   make of himself to the children of men. (2.) There is a heritage
   peculiar to that peculiar people, present comforts, earnests of their
   future bliss. God himself is their inheritance, their portion for ever.
   The Levites that had God for their inheritance must take up with him,
   and not expect a lot like their brethren; so those that fear God have
   enough in him, and therefore must not complain if they have but little
   of the world. (3.) We need desire no better heritage than that of those
   who fear God. If God deal with us as he uses to deal with those that
   love his name we need not desire to be any better dealt with.

   II. With what assurance he looks forward to the continuance of his life
   (v. 6): Thou shalt prolong the king's life. This may be understood
   either, 1. Of himself. If it was penned before he came to the crown,
   yet, being anointed by Samuel, and knowing what God had spoken in his
   holiness, he could in faith call himself the king, though now
   persecuted as an out-law; or perhaps it was penned when Absalom sought
   to dethrone him, and force him into exile. There were those that aimed
   to shorten his life, but he trusted to God to prolong his life, which
   he did to the age of man set by Moses (namely, seventy years), which,
   being spent in serving his generation according to the will of God
   (Acts xiii. 36), might be reckoned as many generations, because many
   generations would be the better for him. His resolution was to abide in
   God's tabernacle for ever (v. 4), in a way of duty; and now his hope is
   that he shall abide before God for ever, in a way of comfort. Those
   abide to good purpose in this world that abide before God, that serve
   him and walk in his fear; and those that do so shall abide before him
   for ever. He speaks of himself in the third person, because the psalm
   was delivered to the chief musician for the use of the church, and he
   would have the people, in singing it, to be encouraged with an
   assurance that, notwithstanding the malice of his enemies, their king,
   as they wished, should live for ever. Or, 2. Of the Messiah, the King
   of whom he was a type. It was a comfort to David to think, whatever
   became of him, that the years of the Lord's Anointed would be as many
   generations, and that of the increase of his government and peace there
   should be no end. The Mediator shall abide before God for ever, for he
   always appears in the presence of God for us, and ever lives, making
   intercession; and, because he lives, we shall live also.

   III. With what importunity he begs of God to take him and keep him
   always under his protection: O prepare mercy and truth which may
   preserve him! God's promises and our faith in them are not to
   supersede, but to quicken and encourage prayer. David is sure that God
   will prolong his life, and therefore prays that he would preserve it,
   not that he would prepare him a strong lifeguard, or a well-fortified
   castle, but that he would prepare mercy and truth for his preservation;
   that is, that God's goodness would provide for his safety according to
   the promise. We need not desire to be better secured than under the
   protection of God's mercy and truth. This may be applied to the
   Messiah: "Let him be sent in the fulness of time, in performance of the
   truth to Jacob and the mercy to Abraham." Micah vii. 20; Luke i. 72,
   73.

   IV. With what cheerfulness he vows the grateful returns of duty to God
   (v. 8): So will I sing praise unto thy name for ever. Note, God's
   preservation of us calls upon us to praise him; and therefore we should
   desire to live, that we may praise him: Let my soul live, and it shall
   praise thee. We must make praising God the work of our time, even to
   the last (as long as our lives are prolonged we must continue praising
   God), and then it shall be made the work of our eternity, and we shall
   be praising him for ever. That I may daily perform my vows. His
   praising God was itself the performance of his vows, and it disposed
   his heart to the performance of his vows in other instances. Note, 1.
   The vows we have made we must conscientiously perform. 2. Praising God
   and paying our vows to him must be our constant daily work; every day
   we must be doing something towards it, because it is all but little in
   comparison with what is due, because we daily receive fresh mercies,
   and because, if we think much to do it daily, we cannot expect to be
   doing it eternally.
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P S A L M S

  PSALM LXII.

   This psalm has nothing in it directly either of prayer or praise, nor
   does it appear upon what occasion it was penned, nor whether upon any
   particular occasion, whether mournful or joyful. But in it, I. David
   with a great deal of pleasure professes his own confidence in God and
   dependence upon him, and encourages himself to continue waiting on him,
   ver. 1-7. II. With a great deal of earnestness he excites and
   encourages others to trust in God likewise, and not in any creature,
   ver. 8-12. In singing it we should stir up ourselves to wait on God.

Waiting upon God; Confidence in God.

   To the chief musician, to Jeduthun. A psalm of David.

   1 Truly my soul waiteth upon God: from him cometh my salvation.   2 He
   only is my rock and my salvation; he is my defence; I shall not be
   greatly moved.   3 How long will ye imagine mischief against a man? ye
   shall be slain all of you: as a bowing wall shall ye be, and as a
   tottering fence.   4 They only consult to cast him down from his
   excellency: they delight in lies: they bless with their mouth, but they
   curse inwardly. Selah.   5 My soul, wait thou only upon God; for my
   expectation is from him.   6 He only is my rock and my salvation: he is
   my defence; I shall not be moved.   7 In God is my salvation and my
   glory: the rock of my strength, and my refuge, is in God.

   In these verses we have,

   I. David's profession of dependence upon God, and upon him only, for
   all good (v. 1): Truly my soul waiteth upon God. Nevertheless (so some)
   or "However it be, whatever difficulties or dangers I may meet with,
   though God frown upon me and I meet with discouragements in my
   attendance on him, yet still my soul waits upon God" (or is silent to
   God, as the word is), "Says nothing against what he does, but quietly
   expects what he will do." We are in the way both of duty and comfort
   when our souls wait upon God, when we cheerfully refer ourselves, and
   the disposal of all our affairs, to his will and wisdom, when we
   acquiesce in and accommodate ourselves to all the dispensations of his
   providence, and patiently expect a doubtful event, with an entire
   satisfaction in his righteousness and goodness, however it be. Is not
   my soul subject go God? So the LXX. So it, certainly so it ought to be;
   our wills must be melted into his will. My soul has respect to God, for
   from him cometh my salvation. He doubts not but his salvation will
   come, though now he was threatened and in danger, and he expects it to
   come from God, and from him only; for in vain is it hoped for from
   hills and mountains, Jer. iii. 23; Ps. cxxi. 1, 2. "From him I know it
   will come, and therefore on him will I patiently wait till it does
   come, for his time is the best time." We may apply it to our eternal
   salvation, which is called the salvation of God (Ps. l. 23); from him
   it comes; he prepared it for us, he prepares us for it, and preserves
   us to it, and therefore let our souls wait on him, to be conducted
   through this world to that eternal salvation, in such way as he thinks
   fit.

   II. The ground and reason of this dependence (v. 2): He only is my rock
   and my salvation; he is my defence. 1. "He has been so many a time; in
   him I have found shelter, and strength, and succour. He has by his
   grace supported me and borne me up under my troubles, and by his
   providence defended me from the insults of my enemies and delivered me
   out of the troubles into which I was plunged; and therefore I trust he
   will deliver me," 2 Cor. i. 10. 2. "He only can be my rock and my
   salvation. Creatures are insufficient; they are nothing without him,
   and therefore I will look above them to him." 3. "He has by covenant
   undertaken to be so. Even he that is the rock of ages is my rock; he
   that is the God of salvation is my salvation; he that is the Most High
   is my high place; and therefore I have all the reason in the world to
   confide in him."

   III. The improvement he makes of his confidence in God.

   1. Trusting in God, his heart is fixed. "If God is my strength and
   mighty delivered, I shall not be greatly moved (that is, I shall not be
   undone and ruined); I may be shocked, but I shall not be sunk." Or, "I
   shall not be much disturbed and disquieted in my own breast. I may be
   put into some fright, but I shall not be afraid with any amazement, nor
   so as to be put out of the possession of my own soul. I may be
   perplexed, but not in despair," 2 Cor. iv. 8. This hope in God will be
   an anchor of the soul, sure and stedfast.

   2. His enemies are slighted, and all their attempts against him looked
   upon by him with contempt, v. 3, 4. If God be for us, we need not fear
   what man can do against us, though ever so mighty and malicious. He
   here, (1.) Gives a character of his enemies: They imagine mischief,
   design it with a great deal of the serpent's venom and contrive it with
   a great deal of the serpent's subtlety, and this against a man, one of
   their own kind, against one single man, that is not an equal match for
   them, for they are many; they continued their malicious persecution
   though Providence had often defeated their mischievous designs. "How
   long will you do it? Will you never be convinced of your error? Will
   your malice never have spent itself?" They are unanimous in their
   consultations to cast an excellent man down from his excellency, to
   draw an honest man from his integrity, to entangle him in sin, which is
   the only thing that can effectually cast us down from our excellency,
   to thrust a man, whom God has exalted, down from his dignity, and so to
   fight against God. Envy was at the bottom of their malice; they were
   grieved at David's advancement, and therefore plotted, by diminishing
   his character and blackening that (which was casting him down from his
   excellency) to hinder his preferment. In order to this they calumniate
   him, and love to hear such bad characters given of him and such bad
   reports raised and spread concerning him as they themselves know to be
   false: They delight in lies. And as they make no conscience of lying
   concerning him, to do him a mischief, so they make no conscience of
   lying to him, to conceal the mischief they design, and accomplish it
   the more effectually: They bless with their mouth (they compliment
   David to his face), but they curse inwardly; in their hearts they wish
   him all mischief, and privately they are plotting against him and in
   their cabals carrying on some evil design or other, by which they hope
   to ruin him. It is dangerous putting our trust in men who are thus
   false; but God is faithful. (2.) He reads their doom, pronounces a
   sentence of death upon them, not as a king, but as a prophet: You shall
   be slain all of you, by the righteous judgments of God. Saul and his
   servants were slain by the Philistines on Mount Gilboa, according to
   this prediction. Those who seek the ruin of God's chosen are but
   preparing ruin for themselves. God's church is built upon a rock which
   will stand, but those that fight against it, and its patrons and
   protectors, shall be as a bowing wall and a tottering fence, which,
   having a rotten foundation, sinks with its own weight, falls of a
   sudden, and buries those in the ruins of it that put themselves under
   the shadow and shelter of it. David, having put his confidence in God,
   thus foresees the overthrow of his enemies, and, in effect, sets them
   at defiance and bids them do their worst.

   3. He is himself encouraged to continue waiting upon God (v. 5-7): My
   soul, wait thou only upon God. Note, The good we do we should stir up
   ourselves to continue doing, and to do yet more and more, as those that
   have, through grace, experienced the comfort and benefit of it. We have
   found it good to wait upon God, and therefore should charge our souls,
   and even charm them, into such a constant dependence upon him as may
   make us always easy. He had said (v. 1), From him cometh my salvation;
   he says (v. 5), My expectation is from him. His salvation was the
   principal matter of his expectation; let him have that from God, and he
   expects no more. His salvation being from God, all his other
   expectations are from him. "If God will save my soul, as to every thing
   else let him do what he pleases with me, and I will acquiesce in his
   disposals, knowing they shall all turn to my salvation," Phil. i. 19.
   He repeats (v. 6) what he had said concerning God (v. 2), as one that
   was not only assured of it, but greatly pleased with it, and that dwelt
   much upon it in his thoughts: He only is my rock and my salvation; he
   is my defence, I know he is; but there he adds, I shall not be greatly
   moved, here, I shall not be moved at all. Note, The more faith is acted
   the more active it is. Crescit eundo--It grows by being exercised. The
   more we meditate upon God's attributes and promises, and our own
   experience, the more ground we get of our fears, which, like Haman,
   when they begin to fall, shall fall before us, and we shall be kept in
   perfect peace, Isa. xxvi. 3. And, as David's faith in God advances to
   an unshaken stayedness, so his joy in God improves itself into a holy
   triumph (v. 7): In God is my salvation and my glory. Where our
   salvation is there our glory is; for what is our salvation but the
   glory to be revealed, the eternal weight of glory? And there our
   glorying must be. In God let us boast all the day long. "The rock of my
   strength (that is, my strong rock, on which I build my hopes and stay
   myself) and my refuge, to which I flee for shelter when I am pursued,
   is in God, and in him only. I have no other to flee to, no other to
   trust to; the more I think of it the better satisfied I am in the
   choice I have made." Thus does he delight himself in the Lord, and then
   ride upon the high places of the earth, Isa. lviii. 14.

An Exhortation to Trust in God.

   8 Trust in him at all times; ye people, pour out your heart before him:
   God is a refuge for us. Selah.   9 Surely men of low degree are vanity,
   and men of high degree are a lie: to be laid in the balance, they are
   altogether lighter than vanity.   10 Trust not in oppression, and
   become not vain in robbery: if riches increase, set not your heart upon
   them.   11 God hath spoken once; twice have I heard this; that power
   belongeth unto God.   12 Also unto thee, O Lord, belongeth mercy: for
   thou renderest to every man according to his work.

   Here we have David's exhortation to others to trust in God and wait
   upon him, as he had done. Those that have found the comfort of the ways
   of God themselves will invite others into those ways; there is enough
   in God for all the saints to draw from, and we shall have never the
   less for others sharing with us.

   I. He counsels all to wait upon God, as he did, v. 8. Observe,

   1. To whom he gives this good counsel: You people (that is, all
   people); all shall be welcome to trust in God, for he is the confidence
   of all the ends of the earth, Ps. lxv. 5. You people of the house of
   Israel (so the Chaldee); they are especially engaged and invited to
   trust in God, for he is the God of Israel; and should not a people seek
   unto their God?

   2. What the good counsel is which he gives. (1.) To confide in God:
   "Trust in him; deal with him, and be willing to deal upon trust; depend
   upon him to perform all things for you, upon his wisdom and goodness,
   his power and promise, his providence and grace. Do this at all times."
   We must have an habitual confidence in God always, must live a life of
   dependence upon him, must so trust in him at all times as not at any
   time to put that confidence in ourselves, or in any creature, which is
   to be put in him only; and we must have an actual confidence in God
   upon all occasions, trust in him upon every emergency, to guide us when
   we are in doubt, to protect us when we are in danger, to supply us when
   we are in want, to strengthen us for every good word and work. (2.) To
   converse with God: Pour out your heart before him. The expression seems
   to allude to the pouring out of the drink-offerings before the Lord.
   When we make a penitent confession of sin our hearts are therein poured
   out before God, 1 Sam. vii. 6. But here it is meant of prayer, which,
   if it be as it should be, is the pouring out of the heart before God.
   We must lay our grievances before him, offer up our desires to him with
   all humble freedom, and then entirely refer ourselves to his disposal,
   patiently submitting our wills to his: this is pouring out our hearts.

   3. What encouragement he gives us to take this good counsel: God is a
   refuge for us, not only my refuge (v. 7), but a refuge for us all, even
   as many as will flee to him and take shelter in him.

   II. He cautions us to take heed of misplacing our confidence, in which,
   as much as in any thing, the heart is deceitful, Jer. xvii. 5-9. Those
   that trust in God truly (v. 1) will trust in him only, v. 5. 1. Let us
   not trust in the men of this world, for they are broken reeds (v. 9):
   Surely men of low degree are vanity, utterly unable to help us, and men
   of high degree are a lie, that will deceive us if we trust to them. Men
   of low degree, one would think, might be relied on for their multitude
   and number, their bodily strength and service, and men of high degree
   for their wisdom, power, and influence; but neither the one nor the
   other are to be depended on. Of the two, men of high degree are
   mentioned as the more deceiving; for they are a lie, which denotes not
   only vanity, but iniquity. We are not so apt to depend upon men of low
   degree as upon the king and the captain of the host, who, by the figure
   they make, tempt us to trust in them, and so, when they fail us, prove
   a lie. But lay them in the balance, the balance of the scripture, or
   rather make trial of them, see how they will prove, whether they will
   answer your expectations from them or no, and you will write Tekel upon
   them; they are alike lighter than vanity; there is no depending upon
   their wisdom to advise us, their power to act for us, their good-will
   to us, no, nor upon their promises, in comparison with God, nor
   otherwise than in subordination to him. 2. Let us not trust in the
   wealth of this world, let not that be made our strong city (v. 10):
   Trust not in oppression; that is, in riches got by fraud and violence,
   because where there is a great deal it is commonly got by indirect
   scraping or saving (our Saviour calls it the mammon of unrighteousness,
   Luke xvi. 9), or in the arts of getting riches. "Think not, either
   because you have got abundance or are in the way of getting, that
   therefore you are safe enough; for this is becoming vain in robbery,
   that is, cheating yourselves while you think to cheat others." He that
   trusted in the abundance of his riches strengthened himself in his
   wickedness (Ps. lii. 7); but at his end he will be a fool, Jer. xvii.
   11. Let none be so stupid as to think of supporting themselves in their
   sin, much less of supporting themselves in this sin. Nay, because it is
   hard to have riches and not to trust in them, if they increase, though
   by lawful and honest means, we must take heed lest we let out our
   affections inordinately towards them: "Set not your heart upon them; be
   not eager for them, do not take a complacency in them as the rest of
   your souls, nor put a confidence in them as your portion; be not
   over-solicitous about them; do not value yourselves and others by them;
   make not the wealth of the world your chief good and highest end: in
   short, do not make an idol of it." This we are most in danger of doing
   when riches increase. When the grounds of the rich man brought forth
   plentifully, then he said to his soul, Take thy ease in these things,
   Luke xii. 19. It is a smiling world that is most likely to draw the
   heart away from God, on whom only it should be set.

   III. He gives a very good reason why we should make God our confidence,
   because he is a God of infinite power, mercy, and righteousness, v. 11,
   12. This he himself was well assured of and would have us be assured of
   it: God has spoken once; twice have I heard this; that is, 1. "God has
   spoken it, and I have heard it, once, yea, twice. He has spoken it, and
   I have heard it by the light of reason, which easily infers it from the
   nature of the infinitely perfect Being and from his works both of
   creation and providence. He has spoken it, and I have heard once, yea,
   twice (that is, many a time), by the events that have concerned me in
   particular. He has spoken it and I have heard it by the light of
   revelation, by dreams and visions (Job iv. 15), by the glorious
   manifestation of himself upon Mount Sinai" (to which, some think, it
   does especially refer), "and by the written word." God has often told
   us what a great and good God he is, and we ought as often to take
   notice of what he has told us. Or, 2. "Though God spoke it but once, I
   heard it twice, heard it diligently, not only with my outward ears, but
   with my soul and mind." To some God speaks twice and they will not hear
   once; but to others he speaks but once, and they hear twice. Compare
   Job xxxiii. 14. Now what is it which is thus spoken and thus heard?
   (1.) That the God with whom we have to do is infinite in power. Power
   belongs to God; he is almighty, and can do every thing; with him
   nothing is impossible. All the powers of all the creatures are derived
   form him, depend upon him, and are used by him as he pleases. His is
   the power, and to him we must ascribe it. This is a good reason why we
   should trust in him at all times and live in a constant dependence upon
   him; for he is able to do all that for us which we trust in him for.
   (2.) That he is a God of infinite goodness. Here the psalmist turns his
   speech to God himself, as being desirous to give him the glory of his
   goodness, which is his glory: Also unto thee, O Lord! belongeth mercy.
   God is not only the greatest, but the best, of beings. Mercy is with
   him, Ps. cxxx. 4, 7. He is merciful in a way peculiar to himself; he is
   the Father of mercies, 2 Cor. i. 3. This is a further reason why we
   should trust in him, and answers the objections of our sinfulness and
   unworthiness; though we deserve nothing but his wrath, yet we may hope
   for all good from his mercy, which is over all his works. (3.) That he
   never did, nor ever will do, any wrong to any of his creatures: For
   thou renderest to every man according to his work. Though he does not
   always do this visibly in this world, yet he will do it in the day of
   recompence. No service done him shall go unrewarded, nor any affront
   given him unpunished, unless it be repented of. By this it appears that
   power and mercy belong to him. If he were not a God of power, there are
   sinners that would be too great to be punished. And if he were not a
   God of mercy there are services that would be too worthless to be
   rewarded. This seems especially to bespeak the justice of God in
   judging upon appeals made to him by wronged innocency; he will be sure
   to judge according to truth, in giving redress to the injured and
   avenging them on those that have been injurious to them, 1 Kings viii.
   32. Let those therefore that are wronged commit their cause to him and
   trust to him to plead it.
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P S A L M S

  PSALM LXIII.

   This psalm has in it as much of warmth and lively devotion as any of
   David's psalms in so little a compass. As the sweetest of Paul's
   epistles were those that bore date out of a prison, so some of the
   sweetest of David's psalms were those that were penned, as this was, in
   a wilderness. That which grieved him most in his banishment was the
   want of public ordinances; these he here longs to be restored to the
   enjoyment of; and the present want did but whet his appetite. Yet it is
   not the ordinances, but the God of the ordinances, that his heart is
   upon. And here we have, I. His desire towards God, ver. 1, 2. II. His
   esteem of God, ver. 3, 4. III. His satisfaction in God, ver. 5. IV. His
   secret communion with God, ver. 6. V. His joyful dependence upon God,
   ver. 7, 8. IV. His holy triumph in God over his enemies and in the
   assurance of his own safety, ver. 9-11. A devout and pious soul has
   little need of direction how to sing this psalm, so naturally does it
   speak its own genuine language; and an unsanctified soul, that is
   unacquainted and unaffected with divine things, is scarcely capable of
   singing it with understanding.

Devout Affections.

   A psalm of David, when he was in the wilderness of Judah.

   1 O God, thou art my God; early will I seek thee: my soul thirsteth for
   thee, my flesh longeth for thee in a dry and thirsty land, where no
   water is;   2 To see thy power and thy glory, so as I have seen thee in
   the sanctuary.

   The title tells us when the psalm was penned, when David was in the
   wilderness of Judah; that is, in the forest of Hareth (1 Sam. xxii. 5)
   or in the wilderness of Ziph, 1 Sam. xxiii. 15. 1. Even in Canaan,
   though a fruitful land and the people numerous, yet there were
   wildernesses, places less fruitful and less inhabited than other
   places. It will be so in the world, in the church, but not in heaven;
   there it is all city, all paradise, and no desert ground; the
   wilderness there shall blossom as the rose. 2. The best and dearest of
   God's saints and servants may sometimes have their lot cast in a
   wilderness, which speaks them lonely and solitary, desolate and
   afflicted, wanting, wandering, and unsettled, and quite at a loss what
   to do with themselves. 3. All the straits and difficulties of a
   wilderness must not put us out of tune for sacred songs; but even then
   it is our duty and interest to keep up a cheerful communion with God.
   There are psalms proper for a wilderness, and we have reason to thank
   God that it is the wilderness of Judah we are in, not the wilderness of
   Sin.

   David, in these verses, stirs up himself to take hold on God,

   I. By a lively active faith: O God! thou art my God. Note, In all our
   addresses to God we must eye him as God, and our God, and this will be
   our comfort in a wilderness-state. We must acknowledge that God is,
   that we speak to one that really exists and is present with us, when we
   say, O God! which is a serious word; pity it should ever be used as a
   by-word. And we must own his authority over us and propriety in us, and
   our relation to him: "Thou art my God, mine by creation and therefore
   my rightful owner and ruler, mine by covenant and my own consent." We
   must speak it with the greatest pleasure to ourselves, and thankfulness
   to God, as those that are resolved to abide by it: O God! thou art my
   God.

   II. By pious and devout affections, pursuant to the choice he had made
   of God and the covenant he had made with him.

   1. He resolves to seek God, and his favour and grace: Thou art my God,
   and therefore I will seek thee; for should not a people seek unto their
   God? Isa. viii. 19. We must seek him; we must covet his favour as our
   chief good and consult his glory as our highest end; we must seek
   acquaintance with him by his word and seek mercy from him by prayer. We
   must seek him, (1.) Early, with the utmost care, as those that are
   afraid of missing him; we must begin our days with him, begin every day
   with him: Early will I seek thee. (2.) Earnestly: "My soul thirsteth
   for thee and my flesh longeth for thee (that is, my whole man is
   affected with this pursuit) here in a dry and thirsty land." Observe,
   [1.] His complaint in the want of God's favourable presence. He was in
   a dry and thirsty land; so he reckoned it, not so much because it was a
   wilderness as because it was at a distance from the ark, from the word
   and sacraments. This world is a weary land (so the word is); it is so
   to the worldly that have their portion in it--it will yield them no
   true satisfaction; it is so to the godly that have their passage
   through it--it is a valley of Baca; they can promise themselves little
   from it. [2.] His importunity for that presence of God: My soul
   thirsteth, longeth, for thee. His want quickened his desires, which
   were very intense; he thirsted as the hunted hart for the water-brooks;
   he would take up with nothing short of it. His desires were almost
   impatient; he longed, he languished, till he should be restored to the
   liberty of God's ordinances. Note, Gracious souls look down upon the
   world with a holy disdain and look up to God with a holy desire.

   2. He longs to enjoy God. What is it that he does so passionately wish
   for? What is his petition and what is his request? It is this (v. 2),
   To see thy power and thy glory, so as I have seen thee in the
   sanctuary. That is, (1.) "To see it here in this wilderness as I have
   seen it in the tabernacle, to see it in secret as I have seen it in the
   solemn assembly." Note, When we are deprived of the benefit of public
   ordinances we should desire and endeavour to keep up the same communion
   with God in our retirements that we have had in the great congregation.
   A closet may be turned into a little sanctuary. Ezekiel had the visions
   of the Almighty in Babylon, and John in the isle of Patmos. When we are
   alone we may have the Father with us, and that is enough. (2.) "To see
   it again in the sanctuary as I have formerly seen it there." He longs
   to be brought out of the wilderness, not that he might see his friends
   again and be restored to the pleasures and gaieties of the court, but
   that he might have access to the sanctuary, not to see the priests
   there, and the ceremony of the worship, but to see thy power and glory
   (that is, thy glorious power, or thy powerful glory, which is put for
   all God's attributes and perfections), "that I may increase in my
   acquaintance with them and have the agreeable impressions of them made
   upon my heart"--so to behold the glory of the Lord as to be changed
   into the same image, 2 Cor. iii. 18. "That I may see thy power and
   glory," he does not say, as I have seen them, but "as I have seen
   thee." We cannot see the essence of God, but we see him in seeing by
   faith his attributes and perfections. These sights David here pleases
   himself with the remembrance of. Those were precious minutes which he
   spent in communion with God; he loved to think them over again; these
   he lamented the loss of, and longed to be restored to. Note, That which
   has been the delight and is the desire of gracious souls, in their
   attendance on solemn ordinances, is to see God and his power and glory
   in them.

Joyful Praises.

   3 Because thy lovingkindness is better than life, my lips shall praise
   thee.   4 Thus will I bless thee while I live: I will lift up my hands
   in thy name.   5 My soul shall be satisfied as with marrow and fatness;
   and my mouth shall praise thee with joyful lips:   6 When I remember
   thee upon my bed, and meditate on thee in the night watches.

   How soon are David's complaints and prayers turned into praises and
   thanksgivings! After two verses that express his desire in seeking God,
   here are some that express his joy and satisfaction in having found
   him. Faithful prayers may quickly be turned into joyful praises, if it
   be not our own fault. Let the hearts of those rejoice that seek the
   Lord (Ps. cv. 3), and let them praise him for working those desires in
   them, and giving them assurance that he will satisfy them. David was
   now in a wilderness, and yet had his heart much enlarged in blessing
   God. Even in affliction we need not want matter for praise, if we have
   but a heart to it. Observe,

   I. What David will praise God for (v. 3): Because thy lovingkindness is
   better than life, than lives, life and all the comforts of life, life
   in its best estate, long life and prosperity. God's lovingkindness is
   in itself, and in the account of all the saints, better than life. It
   is our spiritual life, and that is better than temporal life, Ps. xxx.
   5. It is better, a thousand times, to die in God's favour than to live
   under his wrath. David in the wilderness finds, by comfortable
   experience, that God's lovingkindness is better than life; and
   therefore (says he) my lips shall praise thee. Note, Those that have
   their hearts refreshed with the tokens of God's favour ought to have
   them enlarged in his praises. A great deal of reason we have to bless
   God that we have better provisions and better possessions than the
   wealth of this world can afford us, and that in the service of God, and
   in communion with him, we have better employments and better enjoyments
   than we can have in the business and converse of this world.

   II. How he will praise God, and how long, v. 4. He resolves to live a
   life of thankfulness to God and dependence on him. Observe, 1. His
   manner of blessing God: "Thus will I bless thee, thus as I have now
   begun; the present devout affections shall not pass away, like the
   morning cloud, but shine more and more, like the morning sun." Or, "I
   will bless thee with the same earnestness and fervency with which I
   have prayed to thee." 2. His continuance and perseverance therein: I
   will bless thee while I live. Note, Praising God must be the work of
   our whole lives; we must always retain a grateful sense of his former
   favours and repeat our thanksgivings for them. We must every day give
   thanks to him for the benefits with which we are daily loaded. We must
   in every thing give thanks, and not be put out of frame for this duty
   by any of the afflictions of this present time. Whatever days we live
   to see, how dark and cloudy soever, though the days come of which we
   say, We have no pleasure in them, yet still every day must be a
   thanksgiving-day, even to our dying-day. In this work we must spend our
   time because in this work we hope to spend a blessed eternity. 3. His
   constant regard to God upon all occasions, which should accompany his
   praises of him: I will lift up my hands in thy name. We must have an
   eye to God's name (to all that by which he has made himself known) in
   all our prayers and praises, which we are taught to begin
   with,--Hallowed be thy name, and to conclude with,--Thine is the glory.
   This we must have an eye to in our work and warfare; we must lift up
   our hands to our duty and against our special enemies in God's name,
   that is, in the strength of his Spirit and grace, Ps. lxxi. 16; Zech.
   x. 12. We must make all our vows in God's name; to him we must engage
   ourselves and in a dependence upon his grace. And when we lift up the
   hands that hang down, in comfort and joy, it must be in God's name;
   from him our comforts must be fetched, and to him they must be devoted.
   In thee do we boast all the day long.

   III. With what pleasure and delight he would praise God, v. 5. 1. With
   inward complacency: My soul shall be satisfied as with marrow and
   fatness, not only as with bread, which is nourishing, but as with
   marrow, which is pleasant and delicious, Isa. xxv. 6. David hopes he
   shall return again to the enjoyment of God's ordinances, and then he
   shall thus be satisfied, and the more for his having been for a time
   under restraint. Or, if not, yet in God's loving kindness, and in
   conversing with him in solitude, he shall be thus satisfied. Note,
   There is that in a gracious God, and in communion with him, which gives
   abundant satisfaction to a gracious soul, Ps. xxxvi. 8; lxv. 4. And
   there is that in a gracious soul which takes abundant satisfaction in
   God and communion with him. The saints have a contentment with God;
   they desire no more than his favour to make them happy: and they have a
   transcendent complacency in God, in comparison with which all the
   delights of sense are sapless and without relish, as puddle-water in
   comparison with the wine of this consolation. 2. With outward
   expressions of this satisfaction; he will praise God with joyful lips.
   He will praise him, (1.) Openly. His mouth and lips shall praise God.
   When with the heart man believes and is thankful, with the mouth
   confession must be made of both, to the glory of God; not that the
   performances of the mouth are accepted without the heart (Matt. xv. 8),
   but out of the abundance of the heart the mouth must speak (Ps. xlv.
   1), both for the exciting of our own devout affections and for the
   edification of others. (2.) Cheerfully. We must praise God with joyful
   lips; we must address ourselves to that and other duties of religion
   with great cheerfulness, and speak forth the praises of God from a
   principle of holy joy. Praising lips must be joyful lips.

   IV. How he would entertain himself with thoughts of God when he was
   most retired (v. 6): I will praise thee when I remember thee upon my
   bed. We must praise God upon every remembrance of him. Now that David
   was shut out from public ordinances he abounded the more in secret
   communion with God, and so did something towards making up his loss.
   Observe here, 1. How David employed himself in thinking of God. God was
   in all his thoughts, which is the reverse of the wicked man's
   character, Ps. x. 4. The thoughts of God were ready to him: "I remember
   thee; that is, when I go to think, I find thee at my right hand,
   present to my mind." This subject should first offer itself, as that
   which we cannot forget or overlook. And they were fixed in him: "I
   meditate on thee." Thoughts of God must not be transient thoughts,
   passing through the mind, but abiding thoughts, dwelling in the mind.
   2. When David employed himself thus--upon his bed and in the
   night-watches. David was now wandering and unsettled, but, wherever he
   came, he brought his religion along with him. Upon my beds (so some);
   being hunted by Saul, he seldom lay two nights together in the same
   bed; but wherever he lay, if, as Jacob, upon the cold ground and with a
   stone for his pillow, good thoughts of God lay down with him. David was
   so full of business all day, shifting for his own safety, that he had
   scarcely leisure to apply himself solemnly to religious exercises, and
   therefore, rather than want time for them, he denied himself his
   necessary sleep. He was now in continual peril of his life, so that we
   may suppose care and fear many a time held his eyes waking and gave him
   wearisome nights; but then he entertained and comforted himself with
   thoughts of God. Sometimes we find David in tears upon his bed (Ps. vi.
   6), but thus he wiped away his tears. When sleep departs from our eyes
   (through pain, or sickness of body, or any disturbance in the mind) our
   souls, by remembering God, may be at ease, and repose themselves.
   Perhaps an hour's pious meditation will do us more good than an hour's
   sleep would have done. See Ps. xvi. 7; xvii. 3; iv. 4; cxix. 62. There
   were night-watches kept in the tabernacle for praising God (Ps. cxxxiv.
   1), in which, probably, David, when he had liberty, joined with the
   Levites; and now that he could not keep place with them he kept time
   with them, and wished himself among them.

Confidence in God; David Triumphing in Hope.

   7 Because thou hast been my help, therefore in the shadow of thy wings
   will I rejoice.   8 My soul followeth hard after thee: thy right hand
   upholdeth me.   9 But those that seek my soul, to destroy it, shall go
   into the lower parts of the earth.   10 They shall fall by the sword:
   they shall be a portion for foxes.   11 But the king shall rejoice in
   God; every one that sweareth by him shall glory: but the mouth of them
   that speak lies shall be stopped.

   David, having expressed his desires towards God and his praises of him,
   here expresses his confidence in him and his joyful expectations from
   him (v. 7): In the shadow of thy wings I will rejoice, alluding either
   to the wings of the cherubim stretched out over the ark of the
   covenant, between which God is said to dwell ("I will rejoice in thy
   oracles, and in covenant and communion with thee"), or to the wings of
   a fowl, under which the helpless young ones have shelter, as the
   eagle's young ones (Exod. xix. 4, Deut. xxxii. 11), which speaks the
   divine power, and the young ones of the common hen (Matt. xxiii. 37),
   which speaks more of divine tenderness. It is a phrase often used in
   the psalms (Ps. xvii. 8; xxxvi. 7; lvii. 1; lxi. 4; xci. 4), and no
   where else in this sense, except Ruth ii. 12, where Ruth, when she
   became a proselyte, is said to trust under the wings of the God of
   Israel. It is our duty to rejoice in the shadow of God's wings, which
   denotes our recourse to him by faith and prayer, as naturally as the
   chickens, when they are cold or frightened, run by instinct under the
   wings of the hen. It intimates also our reliance upon him as able and
   ready to help us and our refreshment and satisfaction in his care and
   protection. Having committed ourselves to God, we must be easy and
   pleased, and quiet from the fear of evil. Now let us see further,

   I. What were the supports and encouragements of David's confidence in
   God. Two things were as props to that hope which the word of God was
   the only foundation of:--

   1. His former experiences of God's power in relieving him: "Because
   thou hast been my help when other helps and helpers failed me,
   therefore I will still rejoice in thy salvation, will trust in thee for
   the future, and will do it with delight and holy joy. Thou hast been
   not only my helper, but my help;" for we could never have helped
   ourselves, nor could any creature have been helpful to us, but by him.
   Here we may set up our Ebenezer, saying, Hitherto the Lord has helped
   us, and must therefore resolve that we will never desert him, never
   distrust him, nor ever droop in our walking with him.

   2. The present sense he had of God's grace carrying him on in these
   pursuits (v. 8): My soul follows hard after thee, which speaks a very
   earnest desire and a serious vigorous endeavour to keep up communion
   with God; if we cannot always have God in our embraces, yet we must
   always have him in our eye, reaching forth towards him as our prize,
   Phil. iii. 14. To press hard after God is to follow him closely, as
   those that are afraid of losing the sight of him, and to follow him
   swiftly, as those that long to be with him. This David did, and he
   owns, to the glory of God, Thy right hand upholds me. God upheld him,
   (1.) Under his afflictions, that he might not sink under them.
   Underneath are the everlasting arms. (2.) In his devotions. God upheld
   him in his holy desires and pursuits, that he might not grow weary in
   well-doing. Those that follow hard after God would soon fail and faint
   if God's right hand did not uphold them. It is he that strengthens us
   in the pursuit of him, quickens our good affections, and comforts us
   while we have not yet attained what we are in the pursuit of. It is by
   the power of God (that is his right hand) that we are kept from
   falling. Now this was a great encouragement to the psalmist to hope
   that he would, in due time, give him that which he so earnestly
   desired, because he had by his grace wrought in him those desires and
   kept them up.

   II. What it was that David triumphed in the hopes of.

   1. That his enemies should be ruined, v. 9, 10. There were those that
   sought his soul to destroy it, not only his life (which they struck at,
   both to prevent his coming to the crown and because they envied and
   hated him for his wisdom, piety, and usefulness), but his soul, which
   they sought to destroy by banishing him from God's ordinances, which
   are the nourishment and support of the soul (so doing what they could
   to starve it), and by sending him to serve other gods, so doing what
   they could to poison it, 1 Sam. xxvi. 19. But he foresees and foretels,
   (1.) That they shall go into the lower parts of the earth, to the
   grave, to hell; their enmity to David would be their death and their
   damnation, their ruin, their eternal ruin. (2.) That they shall fall by
   the sword, by the sword of God's wrath and his justice, by the sword of
   man, Job xix. 28, 29. They shall die a violent death, Rev. xiii. 10.
   This was fulfilled in Saul, who fell by the sword, his own sword; David
   foretold this, yet he would not execute it when it was in the power of
   his hand, once and again; for precepts, not prophecies, are our rule.
   (3.) That they shall be a portion for foxes; either their dead bodies
   shall be a prey to ravenous beasts (Saul lay a good while unburied) or
   their houses and estates shall be a habitation for wild beasts, Isa.
   xxxiv. 14. Such as this will be the doom of Christ's enemies, that
   oppose his kingdom and interest in the world; Bring them forth and slay
   them before me, Luke xix. 27.

   2. That he himself should gain his point at last (v. 11), that he
   should be advanced to the throne to which he had been anointed: The
   king shall rejoice in God. (1.) He calls himself the king, because he
   knew himself to be so in the divine purpose and designation; thus Paul,
   while yet in the conflict, writes himself more than a conqueror, Rom.
   viii. 37. Believers are made kings, though they are not to have the
   dominion till the morning of the resurrection. (2.) He doubts not but
   that though he was now sowing in tears he should reap in joy. The king
   shall rejoice. (3.) He resolves to make God the Alpha and Omega of all
   his joys. He shall rejoice in God. Now this is applicable to the
   glories and joys of the exalted Redeemer. Messiah the Prince shall
   rejoice in God; he has already entered into the joy set before him, and
   his glory will be completed at his second coming. Two things would be
   the good effect of David's advancement:--[1.] It would be the
   consolation of his friends. Every one that swears to him (that is, to
   David), that comes into his interest and takes an oath of allegiance to
   him, shall glory in his success; or every one that swears by him (that
   is, by the blessed name of God, and not by any idol, Deut. vi. 13), and
   then it means all good people, that make a sincere and open profession
   of God's name; they shall glory in God; they shall glory in David's
   advancement. Those that fear thee will be glad when they see me. Those
   that heartily espouse the cause of Christ shall glory in its victory at
   last. If we suffer with him, we shall reign with him. [2.] It would be
   the confutation of his enemies: The mouth of those that speak lies, of
   Saul, and Doeg, and others that misrepresented David and insulted over
   him, as if his cause was desperate, shall be quite stopped; they shall
   not have one word more to say against him, but will be for ever
   silenced and shamed. Apply this to Christ's enemies, to those that
   speak lies to him, as all hypocrites do, that tell him they love him
   while their hearts are not with him; their mouth shall be stopped with
   that word, I know you not whence you are; they shall be for ever
   speechless, Matt. xxii. 12. The mouths of those also that speak lies
   against him, that pervert the right ways of the Lord and speak ill of
   his holy religion, will be stopped in that day when the Lord shall come
   to reckon for all the hard speeches which ungodly sinners have spoken
   against him. Christ's second coming will be the everlasting triumph of
   all his faithful friends and followers, who may therefore now triumph
   in the believing hopes of it.
     __________________________________________________________________

P S A L M S

  PSALM LXIV.

   This whole psalm has reference to David's enemies, persecutors, and
   slanderers; many such there were, and a great deal of trouble they gave
   him, almost all his days, so that we need not guess at any particular
   occasion of penning this psalm. I. He prays to God to preserve him from
   their malicious designs against him, ver. 1, 2. II. He gives a very bad
   character of them, as men marked for ruin by their own wickedness, ver.
   3-6. III. By the spirit of prophecy he foretels their destruction,
   which would redound to the glory of God and the encouragement of his
   people, ver. 7-10. In singing this psalm we must observe the effect of
   the old enmity that is in the seed of the woman against the seed of the
   serpent, and assure ourselves that the serpent's head will be broken,
   at last, to the honour and joy of the holy seed.

Malice of David's Enemies.

   To the chief musician. A psalm of David.

   1 Hear my voice, O God, in my prayer: preserve my life from fear of the
   enemy.   2 Hide me from the secret counsel of the wicked; from the
   insurrection of the workers of iniquity:   3 Who whet their tongue like
   a sword, and bend their bows to shoot their arrows, even bitter words:
     4 That they may shoot in secret at the perfect: suddenly do they
   shoot at him, and fear not.   5 They encourage themselves in an evil
   matter: they commune of laying snares privily; they say, Who shall see
   them?   6 They search out iniquities; they accomplish a diligent
   search: both the inward thought of every one of them, and the heart, is
   deep.

   David, in these verses, puts in before God a representation of his own
   danger and of his enemies' character, to enforce his petition that God
   would protect him and punish them.

   I. He earnestly begs of God to preserve him (v. 1, 2): Hear my voice, O
   God! in my prayer; that is, grant me the thing I pray for, and this is
   it, Lord, preserve my life from fear of the enemy, from the enemy that
   I am in fear of. He makes request for his life, which is, in a
   particular manner, dear to him, because he knows it is designed to be
   very serviceable to God and his generation. When his life is struck at
   it cannot be thought he should altogether hold his peace, Esth. vii. 2,
   4. And, if he plead his fear of the enemy, it is no disparagement to
   his courage; his father Jacob, that prince with God, did so before him.
   Gen. xxii. 11, Deliver me from the hand of Esau, for I fear him.
   Preserve my life from fear, not only from the thing itself which I
   fear, but from the disquieting fear of it; this is, in effect, the
   preservation of the life, for fear has torment, particularly the fear
   of death, by reason of which some are all their life-time subject to
   bondage. He prays, "Hide me from the secret counsel of the wicked, from
   the mischief which they secretly consult among themselves to do against
   me, and from the insurrection of the workers of iniquity, who join
   forces, as they join counsels, to do me a mischief." Observe, The
   secret counsel ends in an insurrection; treasonable practices begin in
   treasonable confederacies and conspiracies. "Hide me from them, that
   they may not find me, that they may not reach me. Let me be safe under
   thy protection."

   II. He complains of the great malice and wickedness of his enemies:
   "Lord, hide me from them, for they are the worst of men, not fit to be
   connived at; they are dangerous men, that will stick at nothing; so
   that I am undone if thou do not take my part."

   1. They are very spiteful in their calumnies and reproaches, v. 3, 4.
   They are described as military men, with their sword and bow, archers
   that take aim exactly, secretly, and suddenly, and shoot at the
   harmless bird that apprehends not herself in any danger. But, (1.)
   Their tongues are their swords, flaming swords, two-edged swords, drawn
   swords, drawn in anger, with which they cut, and wound, and kill, the
   good name of their neighbours. The tongue is a little member, but, like
   the sword, it boasts great things, Jam. iii. 5. It is a dangerous
   weapon. (2.) Bitter words are their arrows--scurrilous reflections,
   opprobrious nicknames, false representations, slanders, and calumnies,
   the fiery darts of the wicked one, set on fire to hell. For these their
   malice bends their bows, to send out these arrows with so much the more
   force. (3.) The upright man is their mark; against him their spleen is,
   and they cannot speak peaceably either of him or to him. The better any
   man is the more he is envied by those that are themselves bad, and the
   more ill is said of him. (4.) They manage it with a great deal of art
   and subtlety. They shoot in secret, that those they shoot at may not
   discover them and avoid the danger, for in vain is the net spread in
   the sight of any bird. And suddenly do they shoot, without giving a man
   lawful warning or any opportunity to defend himself. Cursed be he that
   thus smites his neighbour secretly in his reputation, Deut. xxvii. 24.
   There is no guard against a pass made by a false tongue. (5.) Herein
   they fear not, that is, they are confident of their success, and doubt
   not but by these methods they shall gain the point which their malice
   aims at. Or, rather, they fear not the wrath of God, which they will be
   the portion of a false tongue. They are impudent and daring in the
   mischief they do to good people, as if they must never be called to an
   account for it.

   2. They are very close and very resolute in their malicious projects,
   v. 5. (1.) They strengthen and corroborate themselves and one another
   in this evil matter, and by joining together in it they make one
   another the more bitter and the more bold. Fortiter calumniari, aliquid
   adhærebit--Lay on an abundance of reproach; part will be sure to stick.
   It is bad to do a wrong thing, but worse to encourage ourselves and one
   another in doing it; this is doing the devil's work for him. It is a
   sign that the heart is hardened to the highest degree when it is thus
   fully set to do evil and fears no colours. It is the office of
   conscience to discourage men in an evil matter, but, when that is
   baffled, the case is desperate. (2.) They consult with themselves and
   one another how to do the most mischief and most effectually: They
   commune of laying snares privily. All their communion is in sin and all
   their communication is how to sin securely. They hold councils of war
   for finding out the most effectual expedients to do mischief; every
   snare they lay was talked of before, and was laid with all the
   contrivance of their wicked wits combined. (3.) They please themselves
   with an atheistical conceit that God himself takes no notice of their
   wicked practices: They say, Who shall see them? A practical disbelief
   of God's omniscience is at the bottom of all the wickedness of the
   wicked.

   3. They are very industrious in putting their projects in execution (v.
   6): "They search out iniquity; they take a great deal of pains to find
   out some iniquity or other to lay to my charge; they dig deep, and look
   far back, and put things to the utmost stretch, that they may have
   something to accuse me of;" or, "They are industrious to find out new
   arts of doing mischief to me; in this they accomplish a diligent
   search; they go through with it, and spare neither cost nor labour."
   Evil men dig up mischief. Half the pains that many take to damn their
   souls would serve to save them. They are masters of all the arts of
   mischief and destruction, for the inward thought of every one of them,
   and the heart, are deep; deep as hell, desperately wicked, who can know
   it? By the unaccountable wickedness of their wit and of their will,
   they show themselves to be, both in subtlety and malignity, the genuine
   offspring of the old serpent.

God's Judgments on Persecutors.

   7 But God shall shoot at them with an arrow; suddenly shall they be
   wounded.   8 So they shall make their own tongue to fall upon
   themselves: all that see them shall flee away.   9 And all men shall
   fear, and shall declare the work of God; for they shall wisely consider
   of his doing.   10 The righteous shall be glad in the Lord, and shall
   trust in him; and all the upright in heart shall glory.

   We may observe here,

   I. The judgments of God which should certainly come upon these
   malicious persecutors of David. Though they encouraged themselves in
   their wickedness, here is that which, if they would believe and
   consider it, was enough to discourage them. And it is observable how
   the punishment answers the sin. 1. They shot at David secretly and
   suddenly, to wound him; but God shall shoot at them, for he ordains his
   arrows against the persecutors (Ps. vii. 13), against the face of them,
   Ps. xxi. 12. And God's arrows will hit surer, and fly swifter, and
   pierce deeper, than theirs do or can. They have many arrows, but they
   are only bitter words, and words are but wind: the curse causeless
   shall not come. But God has one arrow that will be their death, his
   curse which is never causeless, and therefore shall come; with it they
   shall be suddenly wounded, that is, their wound by it will be a
   surprise upon them, because they were secure and not apprehensive of
   any danger. 2. Their tongues fell upon him, but God shall make their
   tongues to fall upon themselves. They do it by the desert of their sin;
   God does it by the justice of his wrath, v. 8. When God deals with men
   according to the desert of their tongue-sins, and brings those
   mischiefs upon them which they have passionately and maliciously
   imprecated upon others, then he makes their own tongues to fall upon
   them; and it is weight enough to sink a man to the lowest hell, like a
   talent of lead. Many have cut their own throats, and many more have
   damned their own souls, with their tongues, and it will be an
   aggravation of their condemnation. O Israel! thou hast destroyed
   thyself, art snared in the words of thy mouth. If thou scornest, thou
   alone shalt bear it. Those that love cursing, it shall come unto them.
   Sometimes men's secret wickedness is brought to light by their own
   confession, and then their own tongue falls upon them.

   II. The influence which these judgments should have upon others; for it
   is done in the open sight of all, Job xxxiv. 26.

   1. Their neighbours shall shun them and shift for their own safety.
   They shall flee away, as the men of Israel did from the tents of Korah,
   Dathan, and Abiram, Num. xvi. 27. Some think this was fulfilled in the
   death of Saul, when not only his army was dispersed, but the
   inhabitants of the neighbouring country were so terrified with the
   fall, not only of their king but of his three sons, that they quitted
   their cities and fled, 1 Sam. xxxi. 7.

   2. Spectators shall reverence the providence of God therein, v. 9. (1.)
   They shall understand and observe God's hand in all (and, unless we do
   so, we are not likely to profit by the dispensations of Providence,
   Hos. xiv. 9): They shall wisely consider his doing. There is need of
   consideration and serious thought rightly to apprehend the matter of
   fact, and need of wisdom to put a true interpretation upon it. God's
   doing is well worth our considering (Eccl. vii. 13), but it must be
   considered wisely, that we put not a corrupt gloss upon a pure text.
   (2.) They shall be affected with a holy awe of God upon the
   consideration of it. All men (all that have any thing of the reason of
   a man in them) shall fear and tremble because of God's judgments, Ps.
   cxix. 120. They shall fear to do the like, fear being found persecutors
   of God's people. Smite the scorner and the simple shall beware. (3.)
   They shall declare the work of God. They shall speak to one another and
   to all about them of the justice of God in punishing persecutors. What
   we wisely consider ourselves we should wisely declare to others, for
   their edification and the glory of God. This is the finger of God.

   3. Good people shall in a special manner take notice of it, and it
   shall affect them with a holy pleasure, v. 10. (1.) It shall increase
   their joy: The righteous shall be glad in the Lord, not glad of the
   misery and ruin of their fellow-creatures, but glad that God is
   glorified, and his word fulfilled, and the cause of injured innocency
   pleaded effectually. (2.) It shall encourage their faith. They shall
   commit themselves to him in the way of duty and be willing to venture
   for him with an entire confidence in him. (3.) Their joy and faith
   shall both express themselves in a holy boasting: All the upright in
   heart, that keep a good conscience and approve themselves to God, shall
   glory, not in themselves, but in the favour of God, in his
   righteousness and goodness, their relation to him and interest in him.
   Let him that glories glory in the Lord.
     __________________________________________________________________

P S A L M S

  PSALM LXV.

   In this psalm we are directed to give to God the glory of his power and
   goodness, which appear, I. In the kingdom of grace (ver. 1), hearing
   prayer (ver. 2), pardoning sin (ver. 3), satisfying the souls of the
   people (ver. 4), protecting and supporting them, ver. 5. II. In the
   kingdom of Providence, fixing the mountains (ver. 6), calming the sea
   (ver. 7), preserving the regular succession of day and night (ver. 8),
   and making the earth fruitful, ver. 9-13. These are blessings we are
   all indebted to God for, and therefore we may easily accommodate this
   psalm to ourselves in singing it.

The Praises of Zion; Motives for Devout.

   To the chief musician. A psalm and song of David.

   1 Praise waiteth for thee, O God, in Sion: and unto thee shall the vow
   be performed.   2 O thou that hearest prayer, unto thee shall all flesh
   come.   3 Iniquities prevail against me: as for our transgressions,
   thou shalt purge them away.   4 Blessed is the man whom thou choosest,
   and causest to approach unto thee, that he may dwell in thy courts: we
   shall be satisfied with the goodness of thy house, even of thy holy
   temple.   5 By terrible things in righteousness wilt thou answer us, O
   God of our salvation; who art the confidence of all the ends of the
   earth, and of them that are afar off upon the sea:

   The psalmist here has no particular concern of his own at the throne of
   grace, but begins with an address to God, as the master of an assembly
   and the mouth of a congregation; and observe,

   I. How he gives glory to God, v. 1. 1. By humble thankfulness: Praise
   waiteth for thee, O God! in Zion, waits till it arrives, that it may be
   received with thankfulness at its first approach. When God is coming
   towards us with his favours we must go forth to meet him with our
   praises, and wait till the day dawn. "Praise waits, with an entire
   satisfaction in thy holy will and dependence on thy mercy." When we
   stand ready in every thing to give thanks, then praise waits for God.
   "Praise waits thy acceptance" the Levites by night stood in the house
   of the Lord, ready to sing their songs of praise at the hour appointed
   (Ps. cxxxiv. 1, 2), and thus their praise waited for him. Praise is
   silent unto thee (so the word is), as wanting words to express the
   great goodness of God, and being struck with a silent admiration at it.
   As there are holy groanings which cannot be uttered, so there are holy
   adorings which cannot be uttered, and yet shall be accepted by him that
   searches the heart and knows what is the mind of the spirit. Our praise
   is silent, that the praises of the blessed angels, who excel in
   strength, may be heard. Let it not be told him that I speak, for if a
   man offer to speak forth all God's praise surely he shall be swallowed
   up, Job xxxvii. 20. Before thee praise is reputed as silence (so the
   Chaldee), so far exalted is God above all our blessing and praise.
   Praise is due to God from all the world, but it waits for him in Zion
   only, in his church, among his people. All his works praise him (they
   minister matter for praise), but only his saints bless him by actual
   adorations. The redeemed church sing their new song upon Mount Zion,
   Rev. xiv. 1, 3. In Zion was God's dwelling-place, Ps. lxxvi. 2. Happy
   are those who dwell with him there, for they will be still praising
   him. 2. By sincere faithfulness: Unto thee shall the vow be performed,
   that is, the sacrifice shall be offered up which was vowed. We shall
   not be accepted in our thanksgivings to God for the mercies we have
   received unless we make conscience of paying the vows which we made
   when we were in pursuit of the mercy; for better it is not to vow than
   to vow and not to pay.

   II. What he gives him glory for.

   1. For hearing prayer (v. 2): Praise waits for thee; and why is it so
   ready? (1.) "Because thou art ready to grant our petitions. O thou that
   hearest prayer! thou canst answer every prayer, for thou art able to do
   for us more than we are able to ask or think (Eph. iii. 20), and thou
   wilt answer every prayer of faith, either in kind or kindness." It is
   much for the glory of God's goodness, and the encouragement of ours,
   that he is a God hearing prayer, and has taken it among the titles of
   his honour to be so; and we are much wanting to ourselves if we do not
   take all occasions to give him his title. (2.) Because, for that
   reason, we are ready to run to him when we are in our straits.
   "Therefore, because thou art a God hearing prayer, unto thee shall all
   flesh come; justly does every man's praise wait for thee, because every
   man's prayer waits on thee when he is in want or distress, whatever he
   does at other times. Now only the seed of Israel come to thee, and the
   proselytes to their religion; but, when thy house shall be called a
   house of prayer to all people, then unto thee shall all flesh come, and
   be welcome," Rom. x. 12, 13. To him let us come, and come boldly,
   because he is a God that hears prayer.

   2. For pardoning sin. In this who is a God like unto him? Micah vii.
   18. By this he proclaims his name (Exod. xxxiv. 7), and therefore, upon
   this account, praise waits for him, v. 3. "Our sins reach to the
   heavens, iniquities prevail against us, and appear so numerous, so
   heinous, that when they are set in order before us we are full of
   confusion and ready to fall into despair. They prevail so against us
   that we cannot pretend to balance them with any righteousness of our
   own, so that when we appear before God our own consciences accuse us
   and we have no reply to make; and yet, as for our transgressions, thou
   shalt, of thy own free mercy and for the sake of a righteousness of thy
   own providing, purge them away, so that we shall not come into
   condemnation for them." Note, The greater our danger is by reason of
   sin the more cause we have to admire the power and riches of God's
   pardoning mercy, which can invalidate the threatening force of our
   manifold transgressions and our mighty sins.

   3. For the kind entertainment he gives to those that attend upon him
   and the comfort they have in communion with him. Iniquity must first be
   purged away (v. 3) and then we are welcome to compass God's altars, v.
   4. Those that come into communion with God shall certainly find true
   happiness and full satisfaction in that communion.

   (1.) They are blessed. Not only blessed is the nation (Ps. xxxiii. 12),
   but blessed is the man, the particular person, how mean soever, whom
   thou choosest, and causest to approach unto thee, that he may dwell in
   thy courts; he is a happy man, for he has the surest token of the
   divine favour and the surest pledge and earnest of everlasting bliss.
   Observe here, [1.] What it is to come into communion with God, in order
   to this blessedness. First, It is to approach to him by laying hold on
   his covenant, setting our best affections upon him, and letting out our
   desires towards him; it is to converse with him as one we love and
   value. Secondly, It is to dwell in his courts, as the priests and
   Levites did, that were at home in God's house; it is to be constant in
   the exercises of religion, and apply ourselves closely to them as we do
   to that which is the business of our dwelling-place. [2.] How we come
   into communion with God, not recommended by any merit of our own, nor
   brought in by any management of our own, but by God's free choice:
   "Blessed is the man whom thou choosest, and so distinguishest from
   others who are left to themselves;" and it is by his effectual special
   grace pursuant to that choice; whom he chooses he causes to approach,
   not only invites them, but inclines and enables them, to draw nigh to
   him. He draws them, John vi. 44.

   (2.) They shall be satisfied. Here the psalmist changes the person,
   not, He shall be satisfied (the man whom thou choosest), but, We shall,
   which teaches us to apply the promises to ourselves and by an active
   faith to put our own names into them: We shall be satisfied with the
   goodness of thy house, even of thy holy temple. Note, [1.] God's holy
   temple is his house; there he dwells, where his ordinances are
   administered. [2.] God keeps a good house. There is abundance of
   goodness in his house, righteousness, grace, and all the comforts of
   the everlasting covenant; there is enough for all, enough for each; it
   is ready, always ready; and all on free cost, without money and without
   price. [3.] In those things there is that which is satisfying to a
   soul, and with which all gracious souls will be satisfied. Let them
   have the pleasure of communion with God, and that suffices them; they
   have enough, they desire no more.

   4. For the glorious operations of his power on their behalf (v. 5): By
   terrible things in righteousness wilt thou answer us, O God of our
   salvation! This may be understood of the rebukes which God in his
   providence sometimes gives to his own people; he often answers them by
   terrible things, for the awakening and quickening of them, but always
   in righteousness; he neither does them any wrong nor means them any
   hurt, for even then he is the God of their salvation. See Isa. xlv. 15.
   But it is rather to be understood of his judgments upon their enemies;
   God answers his people's prayers by the destructions made, for their
   sakes, among the heathen, and the recompence he renders to their proud
   oppressors, as a righteous God, the God to whom vengeance belongs, and
   as the God that protects and saves his people. By wonderful things (so
   some read it), things which are very surprising, and which we looked
   not for, Isa. lxiv. 3. Or, "By things which strike an awe upon us thou
   wilt answer us." The holy freedom that we are admitted to in God's
   courts, and the nearness of our approach to him, must not at all abate
   our reverence and godly fear of him; for he is terrible in his holy
   places.

   5. For the care he takes of all his people, however distressed, and
   whithersoever dispersed. He is the confidence of all the ends of the
   earth that is, of all the saints all the world over and not theirs only
   that were of the seed of Israel; for he is the God of the Gentiles as
   well as of the Jews, the confidence of those that are afar off from his
   holy temple and its courts, that dwell in the islands of the Gentiles,
   or that are in distress upon the sea. They trust in thee, and cry to
   thee, when they are at their wits' end, Ps. cvii. 27, 28. By faith and
   prayer we may keep up our communion with God, and fetch in comfort from
   him, wherever we are, not only in the solemn assemblies of his people,
   but also afar off upon the sea.

The Almighty Power of God; Indications of Divine Power and Goodness.

   6 Which by his strength setteth fast the mountains; being girded with
   power:   7 Which stilleth the noise of the seas, the noise of their
   waves, and the tumult of the people.   8 They also that dwell in the
   uttermost parts are afraid at thy tokens: thou makest the outgoings of
   the morning and evening to rejoice.   9 Thou visitest the earth, and
   waterest it: thou greatly enrichest it with the river of God, which is
   full of water: thou preparest them corn, when thou hast so provided for
   it.   10 Thou waterest the ridges thereof abundantly: thou settlest the
   furrows thereof: thou makest it soft with showers: thou blessest the
   springing thereof.   11 Thou crownest the year with thy goodness; and
   thy paths drop fatness.   12 They drop upon the pastures of the
   wilderness: and the little hills rejoice on every side.   13 The
   pastures are clothed with flocks; the valleys also are covered over
   with corn; they shout for joy, they also sing.

   That we may be the more affected with the wonderful condescensions of
   the God of grace, it is of use to observe his power and sovereignty as
   the God of nature, the riches and bounty of his providential kingdom.

   I. He establishes the earth and it abides, Ps. cxix. 90. By his own
   strength he setteth fast the mountains (v. 6), did set them fast at
   first and still keeps them firm, though they are sometimes shaken by
   earthquakes.


   ------Feriuntque summos.

   Fulmina montes.

   The lightning blasts and loftiest hills.

   Hence they are called everlasting mountains, Hab. iii. 6. Yet God's
   covenant with his people is said to stand more firmly than they, Isa.
   liv. 10.

   II. He stills the sea, and it is quiet, v. 7. The sea in a storm makes
   a great noise, which adds to its threatening terror; but, when God
   pleases, he commands silence among the waves and billows, and lays them
   to sleep, turns the storm into a calm quickly, Ps. cvii. 29. And by
   this change in the sea, as well as by the former instance of the
   unchangeableness of the earth, it appears that he whose the sea and the
   dry land are is girded with power. And by this our Lord Jesus gave a
   proof of his divine power, that he commanded the winds and waves, and
   they obeyed him. To this instance of the quieting of the sea he adds,
   as a thing much of the same nature, that he stills the tumult of the
   people, the common people. Nothing is more unruly and disagreeable than
   the insurrections of the mob, the insults of the rabble; yet even these
   God can pacify, in secret ways, which they themselves are not aware of.
   Or it may be meant of the outrage of the people that were enemies to
   Israel, Ps. ii. 1. God has many ways to still them and will for ever
   silence their tumults.

   III. He renews the morning and evening, and their revolution is
   constant, v. 8. This regular succession of day and night may be
   considered, 1. As an instance of God's great power, and so it strikes
   an awe upon all: Those that dwell in the uttermost parts of the earth
   are afraid at thy signs or tokens; they are by them convinced that
   there is a supreme deity, a sovereign monarch, before whom they ought
   to fear and tremble; for in these things the invisible things of God
   are clearly seen; and therefore they are said to be set for signs, Gen.
   i. 14. Many of those that dwell in the remote and dark corners of the
   earth were so afraid at these tokens that they were driven to worship
   them (Deut. iv. 19), not considering that they were God's tokens,
   undeniable proofs of his power and godhead, and therefore they should
   have been led by them to worship him. 2. As an instance of God's great
   goodness, and so it brings comfort to all: Thou makest the outgoings of
   the morning, before the sun rises, and of the evening, before the sun
   sets, to rejoice. As it is God that scatters the light of the morning
   and draws the curtains of the evening, so he does both in favour to
   man, and makes both to rejoice, gives occasion to us to rejoice in
   both; so that how contrary soever light and darkness are to each other,
   and how inviolable soever the partition between them (Gen. i. 4), both
   are equally welcome to the world in their season. It is hard to say
   which is more welcome to us, the light of the morning, which befriends
   the business of the day, or the shadows of the evening, which befriend
   the repose of the night. Does the watchman wait for the morning? So
   does the hireling earnestly desire the shadow. Some understand it of
   the morning and evening sacrifice, which good people greatly rejoiced
   in and in which God was constantly honoured. Thou makest them to sing
   (so the word is); for every morning and every evening songs of praise
   were sung by the Levites; it was that which the duty of every day
   required. We are to look upon our daily worship, alone and with our
   families, to be both the most needful of our daily occupations and the
   most delightful of our daily comforts; and, if therein we keep up our
   communion with God, the outgoings both of the morning and of the
   evening are thereby made truly to rejoice.

   IV. He waters the earth and makes it fruitful. On this instance of
   God's power and goodness he enlarges very much, the psalm being
   probably penned upon occasion either of a more than ordinarily
   plentiful harvest or of a seasonable rain after long drought. How much
   the fruitfulness of this lower part of the creation depends upon the
   influence of the upper is easy to observe; if the heavens be as brass,
   the earth is as iron, which is a sensible intimation to a stupid world
   that every good and perfect gift is from above, omnia desuper--all from
   above; we must lift up our eyes above the hills, lift them up to the
   heavens, where the original springs of all blessings are, out of sight,
   and thither must our praises return, as the first-fruits of the earth
   were in the heave-offerings lifted up towards heaven by way of
   acknowledgment that thence they were derived. All God's blessings, even
   spiritual ones, are expressed by his raining righteousness upon us. Now
   observe how the common blessing of rain from heaven and fruitful
   seasons is here described.

   1. How much there is in it of the power and goodness of God, which is
   here set forth by a great variety of lively expressions. (1.) God that
   made the earth hereby visits it, sends to it, gives proof of his care
   of it, v. 9. It is a visit in mercy, which the inhabitants of the earth
   ought to return in praises. (2.) God, that made it dry land, hereby
   waters it, in order to its fruitfulness. Though the productions of the
   earth flourished before God had caused it to rain, yet even then there
   was a mist which answered the intention, and watered the whole face of
   the ground, Gen. ii. 5, 6. Our hearts are dry and barren unless God
   himself be as the dew to us and water us; and the plants of his own
   planting he will water and make them to increase. (3.) Rain is the
   river of God, which is full of water; the clouds are the springs of
   this river, which do not flow at random, but in the channel which God
   cuts out for it. The showers of rain, as the rivers of water, he turns
   which way soever he pleases. (4.) This river of God enriches the earth,
   which without it would quickly be a poor thing. The riches of the
   earth, which are produced out of its surface, are abundantly more
   useful and serviceable to man than those which are hidden in its
   bowels; we might live well enough without silver and gold, but not
   without corn and grass.

   2. How much benefit is derived from it to the earth and to man upon it.
   (1.) To the earth itself. The rain in season gives it a new face;
   nothing is more reviving, more refreshing, than the rain upon the
   new-mown grass, Ps. lxxii. 6. Even the ridges of the earth, off which
   the rain seems to slide, are watered abundantly, for they drink in the
   rain which comes often upon them; the furrows of it, which are turned
   up by the plough, in order to the seedness, are settled by the rain and
   made fit to receive the seed (v. 10); they are settled by being made
   soft. That which makes the soil of the heart tender settles it; for the
   heart is established with that grace. Thus the springing of the year is
   blessed; and if the spring, that first quarter of the year, be blessed,
   that is an earnest of a blessing upon the whole year, which God is
   therefore said to crown with his goodness (v. 11), to compass it on
   every side as the head is compassed with a crown, and to complete the
   comforts of it as the end of a thing is said to crown it. And his paths
   are said to drop fatness; for whatever fatness there is in the earth,
   which impregnates its productions, it comes from the out-goings of the
   divine goodness. Wherever God goes he leaves the tokens of his mercy
   behind him (Joel ii. 13, 14) and makes his path thus to shine after
   him. These communications of God's goodness to this lower world are
   very extensive and diffusive (v. 12): They drop upon the pastures of
   the wilderness, and not merely upon the pastures of the inhabited land.
   The deserts, which man takes no care of and receives no profit from,
   are under the care of the divine Providence, and the profits of them
   redound to the glory of God, as the great benefactor of the whole
   creation, though not immediately to the benefit of man; and we ought to
   be thankful not only for that which serves us, but for that which
   serves any part of the creation, because thereby it turns to the honour
   of the Creator. The wilderness, which makes not such returns as the
   cultivated grounds do, receives as much of the rain of heaven as the
   most fruitful soil; for God does good to the evil and unthankful. So
   extensive are the gifts of God's bounty that in them the hills, the
   little hills, rejoice on every side, even the north side, that lies
   most from the sun. Hills are not above the need of God's providence;
   little hills are not below the cognizance of it. But as, when he
   pleases, he can make them tremble (Ps. cxiv. 6), so when he pleases he
   can make them rejoice. (2.) To man upon the earth. God, by providing
   rain for the earth, prepares corn for man, v. 9. As for the earth, out
   of it comes bread (Job xxviii. 5), for out of it comes corn; but every
   grain of corn that comes out of it God himself prepared; and therefore
   he provides rain for the earth, that thereby he may prepare corn for
   man, under whose feet he has put the rest of the creatures and for
   whose use he has fitted them. When we consider that the yearly produce
   of the corn is not only an operation of the same power that raises the
   dead, but an instance of that power not much unlike it (as appears by
   that of our Saviour, John xii. 24), and that the constant benefit we
   have from it is an instance of that goodness which endures for ever, we
   shall have reason to think that it is no less than a God that prepares
   corn for us. Corn and cattle are the two staple commodities with which
   the husbandman, who deals immediately in the fruits of the earth, is
   enriched; and both are owing to the divine goodness in watering the
   earth, v. 13. To this it is owing that the pastures are clothed with
   flocks, v. 13. So well stocked are the pastures that they seem to be
   covered over with the cattle that are laid in them, and yet the pasture
   not overcharged; so well fed are the cattle that they are the ornament
   and the glory of the pastures in which they are fed. The valleys are so
   fruitful that they seem to be covered over with corn, in the time of
   harvest. The lowest parts of the earth are commonly the most fruitful,
   and one acre of the humble valleys is worth five of the lofty
   mountains. But both corn-ground and pasture-ground, answering the end
   of their creation, are said to shout for joy and sin, because they are
   serviceable to the honour of God and the comfort of man, and because
   they furnish us with matter for joy and praise: as there is no earthly
   joy above the joy of harvest, so there was none of the feasts of the
   Lord, among the Jews, solemnized with greater expressions of
   thankfulness than the feast of in-gathering at the end of the year,
   Exod. xxiii. 16. Let all these common gifts of the divine bounty, which
   we yearly and daily partake of, increase our love to God as the best of
   beings, and engage us to glorify him with our bodies, which he thus
   provides so well for.
     __________________________________________________________________

P S A L M S

  PSALM LXVI.

   This is a thanksgiving-psalm, and it is of such a general use and
   application that we need not suppose it penned upon any particular
   occasion. All people are here called upon to praise God, I. For the
   general instances of his sovereign dominion and power in the whole
   creation, ver. 1-7. II. For the special tokens of his favour to the
   church, his peculiar people, ver. 8-12. And then, III. The psalmist
   praises God for his own experiences of his goodness to him in
   particular, especially in answering his prayers, ver. 13-20. If we have
   learned in every thing to give thanks for ancient and modern mercies,
   public and personal mercies, we shall know how to sing this psalm with
   grace and understanding.

All Mankind Exhorted to Praise God.

   To the chief musician. A song or psalm.

   1 Make a joyful noise unto God, all ye lands:   2 Sing forth the honour
   of his name: make his praise glorious.   3 Say unto God, How terrible
   art thou in thy works! through the greatness of thy power shall thine
   enemies submit themselves unto thee.   4 All the earth shall worship
   thee, and shall sing unto thee; they shall sing to thy name. Selah.   5
   Come and see the works of God: he is terrible in his doing toward the
   children of men.   6 He turned the sea into dry land: they went through
   the flood on foot: there did we rejoice in him.   7 He ruleth by his
   power for ever; his eyes behold the nations: let not the rebellious
   exalt themselves. Selah.

   I. In these verses the psalmist calls upon all people to praise God,
   all lands, all the earth, all the inhabitants of the world that are
   capable of praising God, v. 1. 1. This speaks the glory of God, that he
   is worthy to be praised by all, for he is good to all and furnishes
   every nation with matter for praise. 2. The duty of man, that all are
   obliged to praise God; it is part of the law of creation, and therefore
   is required of every creature. 3. A prediction of the conversion of the
   Gentiles to the faith of Christ; the time should come when all lands
   should praise God, and this incense should in every place be offered to
   him. 4. A hearty good-will which the psalmist had to this good work of
   praising God. He will abound in it himself, and wishes that God might
   have his tribute paid him by all the nations of the earth and not by
   the land of Israel only. He excites all lands, (1.) To make a joyful
   noise to God. Holy joy is that devout affection which should animate
   all our praises; and, though it is not making a noise in religion that
   God will accept of (hypocrites are said to cause their voice to be
   heard on high, Isa. lviii. 4), yet, in praising God, [1.] We must be
   hearty and zealous, and must do what we do with all our might, with all
   that is within us. [2.] We must be open and public, as those that are
   not ashamed of our Master. And both these are implied in making a
   noise, a joyful noise. (2.) To sing with pleasure, and to sing forth,
   for the edification of others, the honour of his name, that is, of all
   that whereby he has made himself known, v. 2. That which is the honour
   of God's name ought to be the matter of our praise. (3.) To make his
   praise glorious as far as we can. In praising God we must do it so as
   to glorify him, and that must be the scope and drift of all our
   praises. Reckon it your greatest glory to praise God, so some. It is
   the highest honour the creature is capable of to be to the Creator for
   a name and a praise.

   II. He had called upon all lands to praise God (v. 1), and he foretels
   (v. 4) that they shall do so: All the earth shall worship thee; some in
   all parts of the earth, even the remotest regions, for the everlasting
   gospel shall be preached to every nation and kindred; and this is the
   purport of it, Worship him that made heaven and earth, Rev. xiv. 6, 7.
   Being thus sent forth, it shall not return void, but shall bring all
   the earth, more or less, to worship God, and sing unto him. In gospel
   times God shall be worshipped by the singing of Psalms. They shall sing
   to God, that is, sing to his name, for it is only to his declarative
   glory, that by which he has made himself known, not to his essential
   glory, that we can contribute any thing by our praises.

   III. That we may be furnished with matter for praise, we are here
   called upon to come and see the works of God; for his own works praise
   him, whether we do or no; and the reason why we do not praise him more
   and better is because we do not duly and attentively observe them. Let
   us therefore see God's works and observe the instances of his wisdom,
   power, and faithfulness in them (v. 5), and then speak of them, and
   speak of them to him (v. 3): Say unto God, How terrible art thou in thy
   works, terrible in thy doings! 1. God's works are wonderful in
   themselves, and such as, when duly considered, may justly fill us with
   amazement. God is terrible (that is, admirable) in his works, through
   the greatness of his power, which is such, and shines so brightly, so
   strongly, in all he does, that it may be truly said there are not any
   works like unto his works. Hence he is said to be fearful in praises,
   Exod. xv. 11. In all his doings towards the children of men he is
   terrible, and to be eyed with a holy awe. Much of religion lies in a
   reverence for the divine Providence. 2. They are formidable to his
   enemies, and have many a time forced and frightened them into a feigned
   submission (v. 3): Through the greatness of thy power, before which
   none can stand, shall thy enemies submit themselves unto thee; they
   shall lie unto thee (so the word is), that is, they shall be compelled,
   sorely against their wills, to make their peace with thee upon any
   terms. Subjection extorted by fear is seldom sincere, and therefore
   force is no proper means of propagating religion, nor can there be much
   joy of such proselytes to the church as will in the end be found liars
   unto it, Deut. xxxiii. 29. 3. They are comfortable and beneficial to
   his people, v. 6. When Israel came out of Egypt, he turned the sea into
   dry land before them, which encouraged them to follow God's guidance
   through the wilderness; and, when they were to enter Canaan, for their
   encouragement in their wars Jordan was divided before them, and they
   went through that flood on foot; and such foot, so signally owned by
   heaven, might well pass for cavalry, rather than infantry, in the wars
   of the Lord. There did the enemies tremble before them (Exod. xv. 14,
   15; Josh. v. 1), but there did we rejoice in him, both trust his power
   (for relying on God is often expressed by rejoicing in him) and sing
   his praise, Ps. cvi. 12. There did we rejoice; that is, our ancestors
   did, and we in their loins. The joys of our fathers were our joys, and
   we ought to look upon ourselves as sharers in them. 4. They are
   commanding to all. God by his works keeps up his dominion in the world
   (v. 7): He rules by his power for ever; his eyes behold the nations.
   (1.) God has a commanding eye; from the height of heaven his eye
   commands all the inhabitants of the world, and he has a clear and full
   view of them all. His eyes run to and fro through the earth; the most
   remote and obscure nations are under his inspection. (2.) He has a
   commanding arm; his power rules, rules for ever, and is never weakened,
   never obstructed. Strong is his hand, and high is his right hand. Hence
   he infers, Let not the rebellious exalt themselves; let not those that
   have revolting and rebellious hearts dare to rise up in any overt acts
   of rebellion against God, as Adonijah exalted himself, saying, I will
   be king. Let not those that are in rebellion against God exalt
   themselves as if there were any probability that they should gain their
   point. No; let them be still, for God hath said, I will be exalted, and
   man cannot gainsay it.

The Saints Exhorted to Praise God.

   8 O bless our God, ye people, and make the voice of his praise to be
   heard:   9 Which holdeth our soul in life, and suffereth not our feet
   to be moved.   10 For thou, O God, hast proved us: thou hast tried us,
   as silver is tried.   11 Thou broughtest us into the net; thou laidst
   affliction upon our loins.   12 Thou hast caused men to ride over our
   heads; we went through fire and through water: but thou broughtest us
   out into a wealthy place.

   In these verses the psalmist calls upon God's people in a special
   manner to praise him. Let all lands do it, but Israel's land
   particularly. Bless our God; bless him as ours, a God in covenant with
   us, and that takes care of us as his own. Let them make the voice of
   his praise to be heard (v. 8); for from whom should it be heard but
   from those who are his peculiar favourites and select attendants? Two
   things we have reason to bless God for:--

   I. Common protection (v. 9): He holdeth our soul in life, that it may
   not drop away of itself; for, being continually in our hands, it is apt
   to slip through our fingers. We must own that it is the good providence
   of God that keeps life and soul together and his visitation that
   preserves our spirit. He puts our soul in life, so the word is. He that
   gave us our being, by a constant renewed act upholds us in our being,
   and his providence is a continued creation. When we are ready to faint
   and perish he restores our soul, and so puts it, as it were, into a new
   life, giving new comforts. Non est vivere, sed valere, vita--It is not
   existence, but happiness, that deserves the name of life. But we are
   apt to stumble and fall, and are exposed to many destructive accidents,
   killing disasters as well as killing diseases, and therefore as to
   these also we are guarded by the divine power. He suffers not our feet
   to be moved, preventing many unforeseen evils, which we ourselves were
   not aware of our danger from. To him we owe it that we have not, long
   ere this, fallen into endless ruin. He will keep the feet of his
   saints.

   II. Special deliverance from great distress. Observe,

   1. How grievous the distress and danger were, v. 11, 12. What
   particular trouble of the church this refers to does not appear; it
   might be the trouble of some private persons or families only. But,
   whatever it was, they were surprised with it as a bird with a snare,
   enclosed and entangled in it as a fish in a net; they were pressed down
   with it, and kept under as with a load upon their loins, v. 11. But
   they owned the hand of God in it. We are never in the net but God
   brings us into it, never under affliction but God lays it upon us. Is
   any thing more dangerous than fire and water? We went through both,
   that is, afflictions of different kinds; the end of one trouble was the
   beginning of another; when we had got clear of one sort of dangers we
   found ourselves involved in dangers of another sort. Such may be the
   troubles of the best of God's saints, but he has promised, When thou
   passest through the waters, through the fire, I will be with thee, Isa.
   xliii. 1. Yet proud and cruel men may be as dangerous as fire and
   water, and more so. Beware of men, Matt. x. 17. When men rose up
   against us, that was fire and water, and all that is threatening (Ps.
   cxxiv. 2, 3, 4), and that was the case here: "Thou hast caused men to
   ride over our heads, to trample upon us and insult over us, to hector
   and abuse us, nay, and to make perfect slaves of us; they have said to
   our souls, Bow down, that we may go over," Isa. li. 23. While it is the
   pleasure of good princes to rule in the hearts of their subjects it is
   the pride of tyrants to ride over their heads; yet the afflicted church
   in this also owns the hand of God: "Thou hast caused them thus to abuse
   us;" for the most furious oppressor has no power but what is given him
   from above.

   2. How gracious God's design was in bringing them into this distress
   and danger. See what the meaning of it is (v. 10): Thou, O God! hast
   proved us, and tried us. Then we are likely to get good by our
   afflictions, when we look upon them under this notion, for then we may
   see God's grace and love at the bottom of them and our own honour and
   benefit in the end of them. By afflictions we are proved as silver in
   the fire. (1.) That our graces, by being tried, may be made more
   evident and so we may be approved, as silver, when it is touched and
   marked sterling, and this will be to our praise at the appearing of
   Jesus Christ (1 Pet. i. 7) and perhaps in this world. Job's integrity
   and constancy were manifested by his afflictions. (2.) That our graces,
   by being exercised, may be made more strong and active, and so we may
   be improved, as silver when it is refined by the fire and made more
   clear from its dross; and this will be to our unspeakable advantage,
   for thus we are made partakers of God's holiness, Heb. xii. 10. Public
   troubles are for the purifying of the church, Dan. xi. 35; Rev. ii. 10;
   Deut. viii. 2.

   3. How glorious the issue was at last. The troubles of the church will
   certainly end well; these do so, for (1.) The outlet of the trouble is
   happy. They are in fire and water, but they get through them: "We went
   through fire and water, and did not perish in the flames or floods."
   Whatever the troubles of the saints are, blessed be God, there is a way
   through them. (2.) The inlet to a better state is much more happy: Thou
   broughtest us out into a wealthy place, into a well-watered place (so
   the word is), like the gardens of the Lord, and therefore fruitful. God
   brings his people into trouble that their comforts afterwards may be
   the sweeter and that their affliction may thus yield the peaceable
   fruit of righteousness, which will make the poorest place in the world
   a wealthy place.

David Resolves to Praise God; David Declaring What God Has Done for His Soul.

   13 I will go into thy house with burnt offerings: I will pay thee my
   vows,   14 Which my lips have uttered, and my mouth hath spoken, when I
   was in trouble.   15 I will offer unto thee burnt sacrifices of
   fatlings, with the incense of rams; I will offer bullocks with goats.
   Selah.   16 Come and hear, all ye that fear God, and I will declare
   what he hath done for my soul.   17 I cried unto him with my mouth, and
   he was extolled with my tongue.   18 If I regard iniquity in my heart,
   the Lord will not hear me:   19 But verily God hath heard me; he hath
   attended to the voice of my prayer.   20 Blessed be God, which hath not
   turned away my prayer, nor his mercy from me.

   The psalmist, having before stirred up all people, and all God's people
   in particular, to bless the Lord, here stirs up himself and engages
   himself to do it.

   I. In his devotions to his God, v. 13-15. He had called upon others to
   sing God's praises and to make a joyful noise with them; but, for
   himself, his resolutions go further, and he will praise God, 1. By
   costly sacrifices, which, under the law, were offered to the honour of
   God. All people had not wherewithal to offer these sacrifices, or
   wanted zeal to be at such an expense in praising God; but David, for
   his part, being able, is as willing, in this chargeable way to pay his
   homage to God (v. 13): I will go into thy house with burnt-offerings.
   His sacrifices should be public, in the place which God had chosen: "I
   will go into thy house with them." Christ is our temple, to whom we
   must bring our spiritual gifts, and by whom they are sanctified. They
   should be the best of the king--burnt-sacrifices, which were wholly
   consumed upon the altar, to the honour of God, and of which the offerer
   had no share; and burnt-sacrifices of fatlings, not the lame or the
   lean, but the best fed, and such as would be most acceptable at his own
   table. God, who is the best, must be served with the best we have. The
   feast God makes for us is a feast of fat things, full of marrow (Isa.
   xxv. 6), and such sacrifices should we bring to him. He will offer
   bullocks with goats, so liberal will he be in his return of praise, and
   not strait-handed: he would not offer that which cost him nothing, but
   that which cost him a great deal. And this with the incense of rams,
   that is, with the fat of rams, which being burnt upon the altar, the
   smoke of it would ascend like the smoke of incense. Or rams with
   incense. The incense typifies Christ's intercession, without which the
   fattest of our sacrifices will not be accepted. 2. By a conscientious
   performance of his vows. We do not acceptably praise God for our
   deliverance out of trouble unless we make conscience of paying the vows
   we made when we were in trouble. This was the psalmist's resolution (v.
   13, 14), I will pay thee my vows, which my lips have uttered when I was
   in trouble. Note, (1.) It is very common, and very commendable, when we
   are under the pressure of any affliction, or in the pursuit of any
   mercy, to make vows, and solemnly to speak them before the Lord, to
   bind ourselves out from sin and bind ourselves more closely to our
   duty; not as if this were an equivalent, or valuable consideration, for
   the favour of God, but a qualification for receiving the tokens of that
   favour. (2.) The vows which we made when we were in trouble must not be
   forgotten when the trouble is over, but be carefully performed, for
   better it is not to vow than to vow and not pay.

   II. In his declarations to his friends, v. 16. He calls together a
   congregation of good people to hear his thankful narrative of God's
   favours to him: "Come and hear, all you that fear God, for, 1. You will
   join with me in my praises and help me in giving thanks." And we should
   be as desirous of the assistance of those that fear God in returning
   thanks for the mercies we have received as in praying for those we
   want. 2. "You will be edified and encouraged by that which I have to
   say. The humble shall hear of it and be glad, Ps. xxxiv. 2. Those that
   fear thee will be glad when they see me (Ps. cxix. 74), and therefore
   let me have their company, and I will declare to them, not to vain
   carnal people that will banter it and make a jest of it" (pearls are
   not to be cast before swine); "but to those that fear God, and will
   make a good use of it, I will declare what God has done for my soul,"
   not in pride and vain-glory, that he might be thought more a favourite
   of heaven than other people, but for the honour of God, to which we owe
   this as a just debt, and for the edification of others. Note, God's
   people should communicate their experiences to each other. We should
   take all occasions to tell one another of the great and kind things
   which God has done for us, especially which he has done for our souls,
   the spiritual blessings with which he has blessed us in heavenly
   things; these we should be most affected with ourselves, and therefore
   with these we should be desirous to affect others. Now what was it that
   God had done for his soul? (1.) He had wrought in him a love to the
   duty of prayer, and had by his grace enlarged his heart in that duty
   (v. 17): I cried unto him with my mouth. But if God, among other things
   done for our souls, had not given us the Spirit of adoption, teaching
   and enabling us to cry, Abba, Father, we should never have done it.
   That God has given us leave to pray, a command to pray, encouragements
   to pray, and (to crown all) a heart to pray, is what we have reason to
   mention with thankfulness to his praise; and the more if, when we cried
   to him with our mouth, he was extolled with our tongue, that is, if we
   were enabled by faith and hope to give glory to him when we were
   seeking for mercy and grace from him, and to praise him for mercy in
   prospect though not yet in possession. By crying to him we do indeed
   extol him. He is pleased to reckon himself honoured by the humble
   believing prayers of the upright, and this is a great thing which he
   has done for our souls, that he has been pleased so far to unite
   interests with us that, in seeking our own welfare, we seek his glory.
   His exaltation was under my tongue (so it may be read); that is, I was
   considering in my mind how I might exalt and magnify his name. When
   prayers are in our mouths praises must be in our hearts. (2.) He had
   wrought in him a dread of sin as an enemy to prayer (v. 18): If I
   regard iniquity in my heart, I know very well the Lord will not hear
   me. The Jewish writers, some of them that have the leaven of the
   Pharisees, which is hypocrisy, put a very corrupt gloss upon these
   words: If I regard iniquity in my heart, that is (say they), If I allow
   myself only in heart-sins, and iniquity does not break out in my words
   and actions, God will not hear me, that is, he will not be offended
   with me, will take no notice of it, so as to lay it to my charge; as if
   heart-sins were no sins in God's account. The falsehood of this our
   Saviour has shown in his spiritual exposition of the law, Matt. v. But
   the sense of this place is plain: If I regard iniquity in my heart,
   that is, "If I have favourable thoughts of it, if I love it, indulge
   it, and allow myself in it, if I treat it as a friend and bid it
   welcome, make provision for it and am loth to part with it, if I roll
   it under my tongue as a sweet morsel, though it be but a heart sin that
   is thus countenanced and made much of, if I delight in it after the
   inward man, God will not hear my prayer, will not accept it, nor be
   pleased with it, nor can I expect an answer of peace to it." Note,
   Iniquity, regarded in the heart, will certainly spoil the comfort and
   success of prayer; for the sacrifice of the wicked is an abomination to
   the Lord. Those that continue in love and league with sin have no
   interest either in the promise or in the Mediator, and therefore cannot
   expect to speed in prayer. (3.) He had graciously granted him an answer
   of peace to his prayers (v. 19): "But verily God has heard me; though,
   being conscious to myself of much amiss in me, I began to fear that my
   prayers would be rejected, yet, to my comfort, I found that God was
   pleased to regard them." This God did for his soul, by answering his
   prayer, he gave him a token of his favour and an evidence that he had
   wrought a good work in him. And therefore he concludes (v. 20), Blessed
   be God. The two foregoing verses are the major and minor propositions
   of a syllogism: If I regard iniquity in my heart, God will not hear my
   prayer; that is the proposition: but verily God has heard me; that is
   the assumption, from which he might have rationally inferred,
   "Therefore I do not regard iniquity in my heart;" but, instead of
   taking the comfort to himself, he gives the praise to God: Blessed be
   God. Whatever are the premises, God's glory must always be the
   conclusion. God has heard me, and therefore blessed be God. Note, What
   we win by prayer we must wear with praise. Mercies in answer to prayer
   do, in a special manner, oblige us to be thankful. He has not turned
   away my prayer, nor his mercy. Lest it should be thought that the
   deliverance was granted for the sake of some worthiness in his prayer,
   he ascribes it to God's mercy. This he adds by way of correction: "It
   was not my prayer that fetched the deliverance, but his mercy that sent
   it." Therefore God does not turn away our prayer, because he does not
   turn away his own mercy, for that is the foundation of our hopes and
   the fountain of our comforts, and therefore ought to be the matter of
   our praises.
     __________________________________________________________________

P S A L M S

  PSALM LXVII.

   This psalm relates to the church and is calculated for the public. Here
   is, I. A prayer for the prosperity of the church of Israel, ver. 1. II.
   A prayer for the conversion of the Gentiles and the bringing of them
   into the church, ver. 2-5. III. A prospect of happy and glorious times
   when God shall do this, ver. 6, 7. Thus was the psalmist carried out by
   the spirit of prophecy to foretel the glorious estate of the Christian
   church, in which Jews and Gentiles should unite in one flock, the
   beginning of which blessed work ought to be the matter of our joy and
   praise, and the completing of it of our prayer and hope, in singing
   this psalm.

Prayer for the Prosperity and Extension of the Church; Conversion of the
Gentiles.

   To the chief musician on Neginoth. A psalm or song.

   1 God be merciful unto us, and bless us; and cause his face to shine
   upon us; Selah.   2 That thy way may be known upon earth, thy saving
   health among all nations.   3 Let the people praise thee, O God; let
   all the people praise thee.   4 O let the nations be glad and sing for
   joy: for thou shalt judge the people righteously, and govern the
   nations upon earth. Selah.   5 Let the people praise thee, O God; let
   all the people praise thee.   6 Then shall the earth yield her
   increase; and God, even our own God, shall bless us.   7 God shall
   bless us; and all the ends of the earth shall fear him.

   The composition of this psalm is such as denotes the penman's
   affections to have been very warm and lively, by which spirit of
   devotion he was elevated to receive the spirit of prophecy concerning
   the enlargement of God's kingdom.

   I. He begins with a prayer for the welfare and prosperity of the church
   then in being, in the happiness of which he should share, and think
   himself happy, v. 1. Our Saviour, in teaching us to say, Our Father,
   has intimated that we ought to pray with and for others; so the
   psalmist here prays not, God be merciful to me, and bless me, but to
   us, and bless us; for we must make supplication for all saints, and be
   willing and glad to take our lot with them. We are here taught, 1. That
   all our happiness comes from God's mercy and takes rise in that; and
   therefore the first thing prayed for is, God be merciful to us, to us
   sinners, and pardon our sins (Luke xviii. 13), to us miserable sinners,
   and help us out of our miseries. 2. That it is conveyed by God's
   blessing, and secured in that: God bless us; that is, give us an
   interest in his promises, and confer upon us all the good contained in
   them. God's speaking well to us amounts to his doing well for us. God
   bless us is a comprehensive prayer; it is a pity such excellent words
   should ever be used slightly and carelessly, and as a byword. 3. That
   it is completed in the light of his countenance: God cause his face to
   shine upon us; that is, God by his grace qualify us for his favour and
   then give us the tokens of his favour. We need desire no more to make
   us happy than to have God's face shine upon us, to have God love us,
   and let us know that he loves us: To shine with us (so the margin reads
   it); with us doing our endeavour, and let it crown that endeavour with
   success. If we by faith walk with God, we may hope that his face will
   shine with us.

   II. He passes from this to a prayer for the conversion of the Gentiles
   (v. 2): That thy way may be known upon earth. "Lord, I pray not only
   that thou wilt be merciful to us and bless us, but that thou wilt be
   merciful to all mankind, that thy way may be known upon earth." Thus
   public-spirited must we be in our prayers. Father in heaven, hallowed
   be thy name, thy kingdom come. We shall have never the less of God's
   mercy, and blessing, and favour, for others coming in to share with us.
   Or it may be taken thus: "God be merciful to us Jews, and bless us,
   that thereby thy way may be known upon earth, that by the peculiar
   distinguishing tokens of thy favour to us others may be allured to come
   and join themselves to us, saying, We will go with you, for we have
   heard that God is with you," Zech. viii. 23.

   1. These verses, which point at the conversion of the Gentiles, may be
   taken, (1.) As a prayer; and so it speaks the desire of the
   Old-Testament saints; so far were they from wishing to monopolize the
   privileges of the church that they desired nothing more than the
   throwing down of the enclosure and the laying open of the advantages.
   See then how the spirit of the Jews, in the days of Christ and his
   apostles, differed from the spirit of their fathers. The Israelites
   indeed that were of old desired that God's name might be known among
   the Gentiles; those counterfeit Jews were enraged at the preaching of
   the gospel to the Gentiles; nothing in Christianity exasperated them so
   much as that did. (2.) As a prophecy that it shall be as he here prays.
   Many scripture-prophecies and promises are wrapped up in prayers, to
   intimate that the answer of the church's prayer is as sure as the
   performance of God's promises.

   2. Three things are here prayed for, with reference to the Gentiles:--

   (1.) That divine revelation might be sent among them, v. 2. Two things
   he desires might be know upon earth, even among all nations, and not to
   the nation of the Jews only:--[1.] God's way, the rule of duty: "Let
   them all know, as well as we do, what is good and what the Lord our God
   requires of them; let them be blessed and honoured with the same
   righteous statutes and judgments which are so much the praise of our
   nation and the envy of all its neighbours," Deut. iv. 8. [2.] His
   saving health, or his salvation. The former is wrapped up in his law,
   this in his gospel. If God make known his way to us, and we walk in it,
   he will show us his saving health, Ps. l. 23. Those that have
   themselves experimentally known the pleasantness of God's ways, and the
   comforts of his salvation, cannot but desire and pray that they may be
   known to others, even among all nations. All upon earth are bound to
   walk in God's way, all need his salvation, and there is in it enough
   for all; and therefore we should pray that both the one and the other
   may be made known to all.

   (2.) That divine worship may be set up among them, as it will be where
   divine revelation is received and embraced (v. 3): "Let the people
   praise thee, O God! let them have matter for praise, let them have
   hearts for praise; yea, let not only some, but all the people, praise
   thee," all nations in their national capacity, some of all nations. It
   is again repeated (v. 5) as that which the psalmist's heart was very
   much upon. Those that delight in praising God themselves cannot but
   desire that others also may be brought to praise him, that he may have
   the honour of it and they may have the benefit of it. It is a prayer,
   [1.] That the gospel might be preached to them, and then they would
   have cause enough to praise God, as for the day-spring after a long and
   dark night. Ortus est sol--The sun has risen. Acts viii. 8. [2.] That
   they might be converted and brought into the church, and then they
   would have a disposition to praise God, the living and true God, and
   not the dumb and dunghill deities they had worshipped, Dan. v. 4. Then
   their hard thoughts of God would be silenced, and they would see him,
   in the gospel glass, to be love itself, and the proper object of
   praise. [3.] That they might be incorporated into solemn assemblies,
   and might praise God in a body, that they might all together praise him
   with one mind and one mouth. Thus a face of religion appears upon a
   land when God is publicly owned and the ordinances of religious worship
   are duly celebrated in religious assemblies.

   (3.) That the divine government may be acknowledged and cheerfully
   submitted to (v. 4): O let the nations be glad, and sing for joy! Holy
   joy, joy in God and in his name, is the heart and soul of thankful
   praise. That all the people may praise thee, let the nations be glad.
   Those that rejoice in the Lord always will in every thing give thanks.
   The joy he wishes to the nations is holy joy; for it is joy in God's
   dominion, joy that God has taken to himself his great power and has
   reigned, which the unconverted nations are angry at, Rev. xi. 17, 18.
   Let them be glad, [1.] That the kingdom is the Lord's (Ps. xxii. 28),
   that he, as an absolute sovereign, shall govern the nations upon earth,
   that by the kingdom of his providence he shall overrule the affairs of
   kingdoms according to the counsel of his will, though they neither know
   him nor own him, and that in due time he shall disciple all nations by
   the preaching of his gospel (Matt. xxviii. 19) and set up the kingdom
   of his grace among them upon the ruin of the devil's kingdom--that he
   shall make them a willing people in the day of his power, and even the
   kingdoms of this world shall become the kingdoms of the Lord and of his
   Christ. [2.] That every man's judgment proceeds from the Lord. "Let
   them be glad that thou shalt judge the people righteously, that thou
   shalt give a law and gospel which shall be a righteous rule of
   judgment, and shalt pass an unerring sentence, according to that rule,
   upon all the children of men, against which there will lie no
   exception." Let us all be glad that we are not to be one another's
   judges, but that he that judges us is the Lord, whose judgment we are
   sure is according to truth.

   III. He concludes with a joyful prospect of all good when God shall do
   this, when the nations shall be converted and brought to praise God.

   1. The lower world shall smile upon them, and they shall have the
   fruits of that (v. 6): Then shall the earth yield her increase. Not but
   that God gave rain from heaven and fruitful seasons to the nations when
   they sat in darkness (Acts xiv. 17); but when they were converted the
   earth yielded its increase to God; the meat and the drink then became a
   meat-offering and a drink-offering to the Lord our God (Joel ii. 14);
   and then it was fruitful to some good purpose. Then it yielded its
   increase more than before to the comfort of men, who through Christ
   acquired a covenant-title to the fruits of it and had a sanctified use
   of it. Note, The success of the gospel sometimes brings outward mercies
   along with it; righteousness exalts a nation. See Isa. iv. 2; lxii. 9.

   2. The upper world shall smile upon them, and they shall have the
   favours of that, which is much better: God, even our own God, shall
   bless us, v. 6. And again (v. 7), God shall bless us. Note, (1.) There
   are a people in the world that can, upon good grounds, call God their
   God. (2.) Believers have reason to glory in their relation to God and
   the interest they have in him. It is here spoken with an air of
   triumph. God, even our own God. (3.) Those who through grace call God
   their own may with a humble confidence expect a blessing from him. If
   he be our God, he will bless us with special blessings. (4.) The
   blessing of God, as ours in covenant, is that which sweetens all our
   creature-comforts to us, and makes them comforts indeed; then we
   receive the increase of the earth as a mercy indeed when with it God,
   even our own God, gives us his blessing.

   3. All the world shall hereby be brought to do like them: The ends of
   the earth shall fear him, that is, worship him, which is to be done
   with a godly fear. The blessings God bestows upon us call upon us not
   only to love him, but to fear him, to keep up high thoughts of him and
   to be afraid of offending him. When the gospel begins to spread it
   shall get ground more and more, till it reach to the ends of the earth.
   The leaven hidden in the meal shall diffuse itself, till the whole be
   leavened. And the many blessings which those will own themselves to
   have received that are brought into the church invite others to join
   themselves to them. It is good to cast in our lot with those that are
   the blessed of the Lord.
     __________________________________________________________________

P S A L M S

  PSALM LXVIII.

   This is a most excellent psalm, but in many places the genuine sense is
   not easy to come at; for in this, as in some other scriptures, there
   are things dark and hard to be understood. It does not appear when, or
   upon what occasion, David penned this psalm; but probably it was when,
   God having given him rest from all his enemies round about, he brought
   the ark (which was both the token of God's presence and a type of
   Christ's mediation) from the house of Obed-edom to the tent he had
   pitched for it in Zion; for the first words are the prayer which Moses
   used at the removing of the ark, Num. x. 35. From this he is led, by
   the Spirit of prophecy, to speak glorious things concerning the
   Messiah, his ascension into heaven, and the setting up of his kingdom
   in the world. I. He begins with prayer, both against God's enemies
   (ver. 1, 2) and for his people, ver. 3. II. He proceeds to praise,
   which takes up the rest of the psalm, calling upon all to praise God
   (ver. 4, 26, 32) and suggesting many things as matter for praise. 1.
   The greatness and goodness of God, ver. 4-6. 2. The wonderful works God
   had wrought for his people formerly, bringing them through the
   wilderness (ver. 7, 8), settling them in Canaan (ver. 9, 10), giving
   them victory over their enemies (ver. 11, 12), and delivering them out
   of the hands of their oppressors, ver. 13, 14. 3. The special presence
   of God in his church, ver. 15-17. 4. The ascension of Christ (ver. 18)
   and the salvation of his people by him, ver. 19, 20. 5. The victories
   which Christ would obtain over his enemies, and the favours he would
   bestow upon his church, ver. 21-28. 6. The enlargement of the church by
   the accession of the Gentiles to it, ver. 29-31. And so he concludes
   the psalm with an awful acknowledgment of the glory and grace of God,
   ver. 32-35. With all these great things we should endeavour to be duly
   affected in singing this psalm.

Prayer for the Dispersion of God's Enemies.

   To the chief musician. A psalm or song of David.

   1 Let God arise, let his enemies be scattered: let them also that hate
   him flee before him.   2 As smoke is driven away, so drive them away:
   as wax melteth before the fire, so let the wicked perish at the
   presence of God.   3 But let the righteous be glad; let them rejoice
   before God: yea, let them exceedingly rejoice.   4 Sing unto God, sing
   praises to his name: extol him that rideth upon the heavens by his name
   JAH, and rejoice before him.   5 A father of the fatherless, and a
   judge of the widows, is God in his holy habitation.   6 God setteth the
   solitary in families: he bringeth out those which are bound with
   chains: but the rebellious dwell in a dry land.

   In these verses,

   I. David prays that God would appear in his glory,

   1. For the confusion of his enemies (v. 1, 2): "Let God arise, as a
   judge to pass sentence upon them, as a general to take the field and do
   execution upon them; and let them be scattered, and flee before him, as
   unable to keep their ground, much less to make head against him. Let
   God arise, as the sun when he goes forth in his strength; and the
   children of darkness shall be scattered, as the shadows of the evening
   flee before the rising sun. Let them be driven away as smoke by the
   wind, which ascends as if it would eclipse the sun, but is presently
   dispelled, and there appears to remainder of it. Let them melt as wax
   before the fire, which is quickly dissolved." Thus does David comment
   upon Moses's prayer, and not only repeat it with application to himself
   and his own times, but enlarge upon it, to direct us how to make use of
   scripture-prayers. Nay, it looks further, to the Redeemer's victory
   over the enemies of this kingdom, for he was the angel of the covenant,
   that guided Israel through the wilderness. Note, (1.) There are, and
   have been, and ever will be, such as are enemies to God and hate him,
   that join in with the old serpent against the kingdom of God among men
   and against the seed of the woman. (2.) They are the wicked, and none
   but the wicked, that are enemies to God, the children of the wicked
   one. (3.) Though we are to pray for our enemies as such, yet we are to
   pray against God's enemies as such, against their enmity to him and all
   their attempts upon his kingdom. (4.) If God but arise, all his
   impenitent and implacable enemies, that will not repent to give him
   glory, will certainly and speedily be scattered, and driven away, and
   made to perish at his presence; for none ever hardened his heart
   against God and prospered. The day of judgment will be the day of the
   complete and final perdition of ungodly men (2 Pet. iii. 7), who shall
   melt like wax before that flaming fire in which the Lord shall then
   appear, 2 Thess. i. 8.

   2. For the comfort and joy of his own people (v. 3): "Let the righteous
   be glad, that are now in sorrow; let them rejoice before God in his
   favourable presence. God is the joy of his people; let them rejoice
   whenever they come before God, yea, let them exceedingly rejoice, let
   them rejoice with gladness." Note, Those who rejoice in God have reason
   to rejoice with exceeding joy; and this joy we ought to wish to all the
   saints, for it belongs to them. Light is sown for the righteous.

   II. He praises God for his glorious appearances, and calls upon us to
   praise him, to sing to his name, and extol him,

   1. As a great God, infinitely great (v. 4): He rides upon the heavens,
   by his name JAH. He is the spring of all the motions of the heavenly
   bodies, directs and manages them, as he that rides in the chariot sets
   it a-going, has a supreme command of the influences of heaven; he rides
   upon the heavens for the help of his people (Deut. xxxiii. 26), so
   swiftly, so strongly, and so much above the reach of opposition. He
   rules these by his name Jah, or Jehovah, a self-existent
   self-sufficient being; the fountain of all being, power, motion, and
   perfection; this is his name for ever. When we thus extol God we must
   rejoice before him. Holy joy in God will very well consist with that
   reverence and godly fear wherewith we ought to worship him.

   2. As a gracious God, a God of mercy and tender compassion. He is
   great, but he despises not any, no, not the meanest; nay, being a God
   of great power, he uses his power for the relief of those that are
   distressed, v. 5, 6. The fatherless, the widows, the solitary, find him
   a God all-sufficient to them. Observe how much God's goodness is his
   glory. He that rides on the heavens by his name Jah, one would think
   should immediately have been adored as King of kings and Lord of lords,
   and the sovereign director of all the affairs of states and nations; he
   is so, but this he rather glories in, that he is a Father of the
   fatherless. Though God be high, yet has he respect unto the lowly.
   Happy are those that have an interest in such a God as this. He that
   rides upon the heavens is a Father worth having; thrice happy are the
   people whose God is the Lord. (1.) When families are bereaved of their
   head God takes care of them, and is himself their head; and the widows
   and the fatherless children shall find that in him which they have lost
   in the relation that is removed, and infinitely more and better. He is
   a Father of the fatherless, to pity them, to bless them, to teach them,
   to provide for them, to portion them. He will preserve them alive (Jer.
   xlix. 11), and with him they shall find mercy, Hos. xiv. 3. They have
   liberty to call him Father, and to plead their relation to him as their
   guardian, Ps. cxlvi. 9; x. 14, 18. He is a judge or patron of the
   widows, to give them counsel and to redress their grievances, to own
   them and plead their cause, Prov. xxii. 23. He has an ear open to all
   their complaints and a hand open to all their wants. He is so in his
   holy habitation, which may be understood either of the habitation of
   his glory in heaven (there he has prepared his throne of judgment,
   which the fatherless and widow have free recourse to, and are taken
   under the protection of, Ps. ix. 4, 7), or of the habitation of his
   grace on earth; and so it is a direction to the widows and fatherless
   how to apply to God; let them go to his holy habitation, to his word
   and ordinances; there they may find him and find comfort in him. (2.)
   When families are to be built up he is the founder of them: God sets
   the solitary in families, brings those into comfortable relations that
   were lonely, gives those a convenient settlement that were unsettled
   (Ps. cxiii. 9); he makes those dwell at home that were forced to seek
   for relief abroad (so Dr. Hammond), putting those that were destitute
   into a way of getting their livelihood, which is a very good way for
   man's charity, as it is of God's bounty.

   3. As a righteous God, (1.) In relieving the oppressed. He brings out
   those that are bound with chains, and sets those at liberty who were
   unjustly imprisoned and brought into servitude. No chains can detain
   those whom God will make free. (2.) In reckoning with the oppressors:
   The rebellious dwell in a dry land and have no comfort in that which
   they have got by fraud and injury. The best land will be a dry land to
   those that by their rebellion have forfeited the blessing of God, which
   is the juice and fatness of all our enjoyments. The Israelites were
   brought out of Egypt into the wilderness, but were there better
   provided for than the Egyptians themselves, whose land, if Nilus failed
   them, as it sometimes did, was a dry land.

Thankful Praises to God; Mercies Recollected.

   7 O God, when thou wentest forth before thy people, when thou didst
   march through the wilderness; Selah:   8 The earth shook, the heavens
   also dropped at the presence of God: even Sinai itself was moved at the
   presence of God, the God of Israel.   9 Thou, O God, didst send a
   plentiful rain, whereby thou didst confirm thine inheritance, when it
   was weary.   10 Thy congregation hath dwelt therein: thou, O God, hast
   prepared of thy goodness for the poor.   11 The Lord gave the word:
   great was the company of those that published it.   12 Kings of armies
   did flee apace: and she that tarried at home divided the spoil.   13
   Though ye have lien among the pots, yet shall ye be as the wings of a
   dove covered with silver, and her feathers with yellow gold.   14 When
   the Almighty scattered kings in it, it was white as snow in Salmon.

   The psalmist here, having occasion to give God thanks for the great
   things he had done for him and his people of late, takes occasion
   thence to praise him for what he had done for their fathers in the days
   of old. Fresh mercies should put us in mind of former mercies and
   revive our grateful sense of them. Let it never be forgotten,

   I. That God himself was the guide of Israel through the wilderness;
   when he had brought them out of their chains he did not leave them in
   the dry land, but he himself went before them in a march through the
   wilderness, v. 7. It was not a journey, but a march, for they went as
   soldiers, as an army with banners. The Egyptians promised themselves
   that the wilderness had shut them in, but they were deceived; God's
   Israel, having him for their leader, marched through the wilderness and
   were not lost in it. Note, If God bring his people into a wilderness,
   he will be sure to go before them in it and bring them out of it. Cant.
   viii. 5.

   II. That he manifested his glorious presence with them at Mount Sinai,
   v. 8. Never did any people see the glory of God, nor hear his voice, as
   Israel did, Deut. iv. 32, 33. Never had any people such an excellent
   law given them, so expounded, so enforced. Then the earth shook, and
   the neighbouring countries, it is likely, felt the shock; terrible
   thunders there were, accompanied no doubt with thunder-showers, in
   which the heavens seemed to drop; while the divine doctrine dropped as
   the rain, Deut. xxxii. 2. Sinai itself, that vast mountain, that long
   ridge of mountains, was moved at the presence of God; see Judg. v. 4,
   5; Deut. xxxiii. 2; Hab. iii. 3. This terrible appearance of the Divine
   Majesty, as it would possess them with a fear and dread of him, so it
   would encourage their faith in him and dependence upon him. Whatever
   mountains of difficulty lay in the way of their happy settlement, he
   that could move Sinai itself could remove them, could get over them.

   III. That he provided very comfortably for them both in the wilderness
   and in Canaan (v. 9, 10): Thou didst send a plentiful rain and hast
   prepared of thy goodness for the poor. This may refer, 1. To the
   victualling of their camp with manna in the wilderness, which was
   rained upon them, as were also the quails (Ps. lxxviii. 24, 27), and it
   might be fitly called a rain of liberality or munificence, for it was a
   memorable instance of the divine bounty. This confirmed the camp of
   Israel (here called God's inheritance, because he had chosen them to be
   a peculiar treasure to himself) when it was weary and ready to perish:
   this confirmed their faith, and was a standing proof of God's power and
   goodness. Even in the wilderness God found a comfortable dwelling for
   Israel, which was his congregation. Or, 2. To the seasonable supplies
   granted them in Canaan, that land flowing with milk and honey, which is
   said to drink water of the rain of heaven, Deut. xi. 11. When sometimes
   that fruitful land was ready to be turned into barrenness, for the
   iniquity of those that dwelt therein, God, in judgment, remembered
   mercy, and sent them a plentiful rain, which refreshed it again, so
   that the congregation of Israel dwelt therein, and there was provision
   enough, even to satisfy their poor with bread. This looks further to
   the spiritual provision made for God's Israel; the Spirit of grace and
   the gospel of grace are the plentiful rain with which God confirms his
   inheritance, and from which their fruit is found, Isa. xlv. 8. Christ
   himself is this rain, Ps. lxxii. 6. He shall come as showers that water
   the earth.

   IV. That he often gave them victory over their enemies; armies, and
   kings of armies, appeared against them, from their first coming into
   Canaan, and all along in the times of the judges, till David's days,
   but, first or last, they gained their point against them, v. 11, 12,
   14. Observe here, 1. That God was their commander-in-chief: The Lord
   gave the word, as general of their armies. He raised up judges for
   them, gave them their commissions and instructions, and assured them of
   success. God spoke in his holiness, and then Gilead is mine. 2. That
   they had prophets, as God's messengers, to make known his mind to them.
   God gave them his word (the word of the Lord came unto them) and then
   great was the company of the preachers--prophets and prophetesses, for
   the word is feminine. When God has messages to send he will not want
   messengers. Or perhaps it may allude to the women's joining in the
   triumph when the victory was obtained, as was usual (Exod. xv. 20, 1
   Sam. xviii. 7), in which they took notice of the word of God,
   triumphing in that as much as in his works. 3. That their enemies were
   defeated, and put to confusion: Kings of armies did flee, did flee with
   the greatest terror and precipitation imaginable, did not fight and
   flee, but flee and flee, retired without striking a stroke; they fled
   apace, fled and never rallied again. 4. That they were enriched with
   the plunder of the field: She that tarried at home divided the spoil.
   Not only the men, the soldiers that abode by the stuff, who were, by a
   statute of distributions, to share the prey (1 Sam. xxx. 24), but even
   the women that tarried at home had a share, which intimates the
   abundance of spoil that should be taken. 5. That these great things
   which God did for them were sanctified to them and contributed to their
   reformation (v. 14): When the Almighty scattered kings for her (for the
   church) she was white as snow in Salmon, purified and refined by the
   mercies of God; when the host went forth against the enemy they kept
   themselves from every wicked thing, and so the host returned
   victorious, and Israel by the victory were confirmed in their purity
   and piety. This account of Israel's victories is applicable to the
   victories obtained by the exalted Redeemer for those that are his, over
   death and hell. By the resurrection of Christ our spiritual enemies
   were made to flee, their power was broken, and they were for ever
   disabled to hurt any of God's people. This victory was first notified
   by the women (the she-publishers) to the disciples (Matt. xxviii. 7)
   and by them it was preached to all the world, while believers that
   tarry at home, that did not themselves contribute any thing towards it,
   enjoy the benefit of it, and divide the spoil.

   V. That from a low and despised condition they had been advanced to
   splendour and prosperity. When they were bond-slaves in Egypt, and
   afterwards when they were oppressed sometimes by one potent neighbour
   and sometimes by another, they did, as it were, lie among the pots or
   rubbish, as despised broken vessels, or as vessels in which there was
   no pleasure--they were black, and dirty, and discoloured. But God, at
   length, delivered them from the pots (Ps. lxxxi. 6), and in David's
   time they were in a fair way to be one of the most prosperous kingdoms
   in the world, amiable in the eyes of all about them, like the wings of
   a dove covered with silver, v. 13. "And so," says Dr. Hammond, "under
   Christ's kingdom, the heathen idolaters that were brought to the basest
   and most despicable condition of any creatures, worshipping wood and
   stone, and given up to the vilest lusts, should from that detestable
   condition be advanced to the service of Christ, and the practice of all
   Christian virtues, the greatest inward beauties in the world." It may
   be applied also to the deliverance of the church out of a suffering
   state and the comforts of particular believers after their
   despondencies.

Glory of Zion; The King of Zion.

   15 The hill of God is as the hill of Bashan; a high hill as the hill of
   Bashan.   16 Why leap ye, ye high hills? this is the hill which God
   desireth to dwell in; yea, the Lord will dwell in it for ever.   17 The
   chariots of God are twenty thousand, even thousands of angels: the Lord
   is among them, as in Sinai, in the holy place.   18 Thou hast ascended
   on high, thou hast led captivity captive: thou hast received gifts for
   men; yea, for the rebellious also, that the Lord God might dwell among
   them.   19 Blessed be the Lord, who daily loadeth us with benefits,
   even the God of our salvation. Selah.   20 He that is our God is the
   God of salvation; and unto God the Lord belong the issues from death.
   21 But God shall wound the head of his enemies, and the hairy scalp of
   such an one as goeth on still in his trespasses.

   David, having given God praise for what he had done for Israel in
   general, as the God of Israel (v. 8), here comes to give him praise as
   Zion's God in a special manner; compare Ps. ix. 11. Sing praises to the
   Lord who dwelleth in Zion, for which reason Zion is called the hill of
   God.

   I. He compares it with the hill of Bashan and other high and fruitful
   hills, and prefers it before them, v. 15, 16. It is true, Zion was but
   little and low in comparison with them, and was not covered over with
   flocks and herds as they were, yet, upon this account, it has the
   pre-eminence above them all, that it is the hill of God, the hill which
   he desires to dwell in, and where he chooses to manifest the tokens of
   his peculiar presence, Ps. cxxxii. 13, 14. Note, It is much more
   honourable to be holy to God than to be high and great in the world.
   "Why leap you, you high hills? Why do you insult over poor Zion, and
   boast of your own height? This is the hill which God has chosen, and
   therefore though you exceed it in bulk, and be first-rates, yet,
   because on this the royal flag is hoisted, you must all strike sail to
   it." Zion was especially honourable because it was a type of the gospel
   church, which is therefore called Mount Zion (Heb. xii. 22), and this
   is intimated here, when he said, The Lord will dwell in it for ever,
   which must have its accomplishment in the gospel Zion. There is no
   kingdom in the world comparable to the kingdom of the Redeemer, no city
   comparable to that which is incorporated by the gospel charter, for
   there God dwells and will dwell for ever.

   II. He compares it with Mount Sinai, of which he had spoken (v. 8), and
   shows that it has the Shechinah or divine presence in it as really,
   though not as sensibly, as Sinai itself had, v. 17. Angels are the
   chariots of God, his chariots of war, which he make use of against his
   enemies, his chariots of conveyance, which he sends for his friends, as
   he did for Elijah (and Lazarus is said to be carried by the angels),
   his chariots of state, in the midst of which he shows his glory and
   power. They are vastly numerous: Twenty thousands, even thousands
   multiplied. There is an innumerable company of angels in the heavenly
   Jerusalem, Heb. xii. 22. The enemies David fought with had chariots (2
   Sam. viii. 4), but what were they, for number or strength, to the
   chariots of God? While David had these on his side he needed not to
   fear those that trusted in chariots and horses, Ps. xx. 7. God appeared
   on Mount Sinai, attended with myriads of angels, by whose dispensation
   the law was given, Acts vii. 53. He comes with ten thousands of saints,
   Deut. xxxiii. 2. And still in Zion God manifests his glory, and is
   really present, with a numerous retinue of his heavenly hosts,
   signified by the cherubim between which God is said to dwell. So that,
   as some read the last words of the verse, Sinai is in the sanctuary;
   that is, the sanctuary was to Israel instead of Mount Sinai, whence
   they received divine oracles. Our Lord Jesus has these chariots at
   command. When the first-begotten was brought in to the world it was
   with this charge, Let all the angels of God worship him (Heb. i. 6);
   they attended him upon all occasions, and he is now among them, angels,
   principalities, and powers, being made subject to him, 1 Pet. iii. 22.
   And it is intimated in the New Testament that the angels are present in
   the solemn religious assemblies of Christians, 1 Cor. xi. 10. Let the
   woman have a veil on her head because of the angels; and see Eph. iii.
   10.

   III. The glory of Mount Zion was the King whom God set on that holy
   hill (Ps. ii. 6), who came to the daughter of Zion, Matt. xxi. 5. Of
   his ascension the psalmist here speaks, and to it his language is
   expressly applied (Eph. iv. 8): Thou hast ascended on high (v. 18);
   compare Ps. xlvii. 5, 6. Christ's ascending on high is here spoken of
   as a thing past, so sure was it; and spoken of to his honour, so great
   was it. It may include his whole exalted state, but points especially
   at his ascension into heaven to the right hand of the Father, which was
   as much our advantage as his advancement. For, 1. He then triumphed
   over the gates of hell. He led captivity captive; that is, he led his
   captives in triumph, as great conquerors used to do, making a show of
   them openly, Col. ii. 15. He led those captive who had led us captive,
   and who, if he had not interposed, would have held us captive for ever.
   Nay, he led captivity itself captive, having quite broken the power of
   sin and Satan. As he was the death of death, so he was the captivity of
   captivity, Hos. xiii. 14. This intimates the complete victory which
   Jesus Christ obtained over our spiritual enemies; it was such that
   through him we also are more than conquerors, that is, triumphers, Rom.
   viii. 37. 2. He then opened the gates of heaven to all believers: Thou
   hast received gifts for men. He gave gifts to men, so the apostle reads
   it, Eph. iv. 8. For he received that he might give; on his head the
   anointing of the Spirit was poured, that from him it might descend to
   the skirts of his garments. And he gave what he had received; having
   received power to give eternal life, he bestows it upon as many as were
   given him, John xvii. 2. Thou hast received gifts for men, not for
   angels; fallen angels were not to be made saints, nor standing angels
   made gospel ministers, Heb. ii. 5. Not for Jews only, but for all men;
   whoever will may reap the benefit of these gifts. The apostle tells us
   what these gifts were (Eph. iv. 11), prophets, apostles, evangelists,
   pastors and teachers, the institution of a gospel ministry and the
   qualification of men for it, both which are to be valued as the gifts
   of heaven and the fruits of Christ's ascension. Thou hast received
   gifts in man (so the margin), that is, in the human nature which Christ
   was pleased to clothe himself with, that he might be a merciful and
   faithful high priest in things pertaining to God. In him, as Mediator,
   all fulness dwells, that from his fulness we might receive. To magnify
   the kindness and love of Christ to us in receiving these gifts for us,
   the psalmist observes, (1.) The forfeiture we had made of them. He
   received them for the rebellious also, for those that had been
   rebellious; so all the children of men had been in their fallen state.
   Perhaps it is especially meant of the Gentiles, that had been enemies
   in their minds by wicked works, Col. i. 21. For them these gifts are
   received, to them they are given, that they might lay down their arms,
   that their enmity might be slain, and that they might return to their
   allegiance. This magnifies the grace of Christ exceedingly that through
   him rebels are, upon their submission, not only pardoned, but
   preferred. They have commissions given them under Christ, which some
   say, in our law, amounts to the reversing of an attainder. Christ came
   to a rebellious world, not to condemn it, but that through him it might
   be saved. (2.) The favour designed us in them: He received gifts for
   the rebellious, that the Lord God might dwell among them, that he might
   set up a church in a rebellious world, in which he would dwell by his
   word and ordinances, as of old in the sanctuary, that he might set up
   his throne, and Christ might dwell in the hearts of particular persons
   that had been rebellious. The gracious intention of Christ's
   undertaking was to rear up the tabernacle of God among men, that he
   might dwell with them and they might themselves be living temples to
   his praise, Ezek. xxxvii. 27.

   IV. The glory of Zion's King is that he is a Saviour and benefactor to
   all his willing people and a consuming fire to all those that persist
   in rebellion against him, v. 19-21. We have here good and evil, life
   and death, the blessing and the curse, set before us, like that (Mark
   xvi. 16), He that believes shall be saved; he that believes not shall
   be damned.

   1. Those that take God for their God, and so give up themselves to him
   to be his people, shall be loaded with his benefits, and to them he
   will be a God of salvation. If in sincerity we avouch God to be our
   God, and seek to him as such, (1.) He will continually do us good and
   furnish us with occasion for praise. Having mentioned the gifts Christ
   received for us (v. 18), fitly does he subjoin, in the next words,
   Blessed be the Lord; for it is owing to the mediation of Christ that we
   live, and live comfortably, and are daily loaded with benefits. So
   many, so weighty, are the gifts of God's bounty to us that he may be
   truly said to load us with them; he pours out blessings till there is
   no room to receive them, Mal. iii. 10. So constant are they, and so
   unwearied is he in doing us good, that he daily loads us with them,
   according as the necessity of every day requires. (2.) He will at
   length be unto us the God of salvation, of everlasting salvation, the
   salvation of God, which he will show to those that order their
   conversation aright (Ps. l. 23), the salvation of the soul. He that
   daily loads us with benefits will not put us off with present things
   for a portion, but will be the God of our salvation; and what he gives
   us now he gives as the God of salvation, pursuant to the great design
   of our salvation. He is our God, and therefore he will be the God of
   eternal salvation to us; for that only will answer the vast extent of
   his covenant-relation to us as our God. But has he power to complete
   this salvation? Yes, certainly; for unto God the Lord belong the issues
   from death. The keys of hell and death are put into the hand of the
   Lord Jesus, Rev. i. 18. He, having made an escape from death himself in
   his resurrection, has both authority and power to rescue those that are
   his from the dominion of death, by altering the property of it to them
   when they die and giving them a complete victory over it when they
   shall rise again; for the last enemy that shall be destroyed is death.
   And to those that shall thus for ever escape death, and shall find such
   an outlet from it as not to be hurt of the second death, to them surely
   deliverances from temporal death are mercies indeed and come from God
   as the God of their salvation. 2 Cor. i. 10.

   2. Those that persist in their enmity to him will certainly be ruined
   (v. 21): God shall wound the head of his enemies,--of Satan the old
   serpent (of whom it was by the first promise foretold that the seed of
   the woman should break his head, Gen. iii. 15),--of all the powers of
   the nations, whether Jews or Gentiles, that oppose him and his kingdom
   among men (Ps. cx. 6, He shall wound the heads over many
   countries),--of all those, whoever they are, that will not have him to
   reign over them, for those he accounts his enemies, and they shall be
   brought forth and slain before him, Luke xix. 27. He will wound the
   hairy scalp of such a one as goeth on still in his trespasses. Note,
   Those who go on still in their trespasses, and hate to be reformed, God
   looks upon as his enemies and will treat them accordingly. In calling
   the head the hairy scalp perhaps there is an allusion to Absalom, whose
   bushy hair was his halter. Or it denotes either the most fierce and
   barbarous of his enemies, who let their hair grow, to make themselves
   look the more frightful, or the most fine and delicate of his enemies,
   who are nice about their hair: neither the one nor the other can secure
   themselves from the fatal wounds which divine justice will give to the
   heads of those that go on in their sins.

Redemption of God's People; Duties Enforced by the Discoveries of Grace.

   22 The Lord said, I will bring again from Bashan, I will bring my
   people again from the depths of the sea:   23 That thy foot may be
   dipped in the blood of thine enemies, and the tongue of thy dogs in the
   same.   24 They have seen thy goings, O God; even the goings of my God,
   my King, in the sanctuary.   25 The singers went before, the players on
   instruments followed after; among them were the damsels playing with
   timbrels.   26 Bless ye God in the congregations, even the Lord, from
   the fountain of Israel.   27 There is little Benjamin with their ruler,
   the princes of Judah and their council, the princes of Zebulun, and the
   princes of Naphtali.   28 Thy God hath commanded thy strength:
   strengthen, O God, that which thou hast wrought for us.   29 Because of
   thy temple at Jerusalem shall kings bring presents unto thee.   30
   Rebuke the company of spearmen, the multitude of the bulls, with the
   calves of the people, till every one submit himself with pieces of
   silver: scatter thou the people that delight in war.   31 Princes shall
   come out of Egypt; Ethiopia shall soon stretch out her hands unto God.

   In these verses we have three things:--

   I. The gracious promise which God makes of the redemption of his
   people, and their victory over his and their enemies (v. 22, 23): The
   Lord said, in his own gracious purpose and promise, "I will do great
   things for my people, as the God of their salvation," v. 20. God will
   not fail the expectations of those who by faith take him for their God.
   It is promised, 1. That he will set them in safety from their danger,
   as he had done formerly: "I will again bring them from the depths of
   the sea," as he did Israel when he brought them out of the slavery of
   Egypt into the ease and liberty of the wilderness; "and I will again
   bring them from Bashan," as he did Israel when he brought them from
   their wants and wanderings in the wilderness into the fulness and
   settlement of the land of Canaan; for the land of Bashan was on the
   other side Jordan, where they had wars with Sihon and Og, and whence
   their next removal was into Canaan. Note, The former appearances of
   God's power and goodness for his people should encourage their faith
   and hope in him for the future, that what he has done he will do again.
   He will set his hand again the second time to recover the remnant of
   his people (Isa. xi. 11); and we may perhaps see repeated all the
   wonders which our fathers told us of. But this is not all: 2. That he
   will make them victorious over their enemies (v. 23): That thy feet may
   be dipped, as thou passest along, in the blood of thy enemies, shed
   like water in great abundance, and the tongue of thy dogs may lap in
   the same. Dogs licked the blood of Ahab; and, in the destruction of the
   anti-christian generation, we read of blood up to the horses' bridles,
   Rev. xiv. 20. The victories with which God blessed David's forces over
   the enemies of Israel are here prophesied of, but as types of Christ's
   victory over death and the grave for himself and for all believers, in
   his resurrection (and theirs by virtue of his) out of the earth, and of
   the destruction of the enemies of Christ and his church, who shall have
   blood given them to drink, for they are worthy.

   II. The welcome entertainment which God's own people shall give to
   these glorious discoveries of his grace, both in his word and in his
   works. Has he spoken in his holiness? Has he said he will bring again
   from Bashan? What then is required of us in return to this?

   1. That we observe his motions (v. 24): "They have seen, thy people
   have seen, thy goings, O God! While others regard not the work of the
   Lord, nor the operation of his hands, they have seen the goings of my
   God, my King, in the sanctuary." See here, (1.) How an active faith
   appropriates God; he is God and King; but that is not all, he is my God
   and my King. Those who thus take him for theirs may see him, in all his
   outgoings, acting as their God, as their King, for their good, and in
   answer to their prayers. (2.) Where God's most remarkable outgoings
   are, even in the sanctuary, in and by his word and ordinances, and
   among his people in the gospel church especially, in and by which is
   made known the manifold wisdom of God. These outgoings of his in the
   sanctuary far outshine the outgoings of the morning and the evening,
   and more loudly proclaim his eternal power and godhead. (3.) What is
   our duty in reference to these outgoings, which is to observe them.
   This is the finger of God. Surely God is with us of a truth.

   2. That we give him glory in the most devout and solemn manner. When we
   see his goings in his sanctuary, (1.) Let those that are immediately
   employed in the service of the temple praise him, v. 25. It was
   expected that the Levites, some of whom were singers and others players
   on instruments, who had the nearest views of his outgoings in his
   sanctuary, should lead in his praises. And, it being a day of
   extraordinary triumph, among them were damsels playing with timbrels,
   to complete the concert. "Thus (says Dr. Hammond) when Christ has gone
   up to heaven the apostles shall celebrate and publish it to all the
   world, and even the women that were witnesses of it shall
   affectionately join with them in divulging it." (2.) Let all the people
   of Israel in their solemn religious assembly give glory to God: Bless
   God, not only in temples, but in the synagogues, or schools of the
   prophets, or wherever there is a congregation of those that come forth
   from the fountain of Israel, that are of the seed of Jacob, let them
   concur in blessing God. Public mercies, which we jointly share in, call
   for public thanksgivings, which all should join in. "Thus (says Dr.
   Hammond) all Christians shall be obliged solemnly to magnify the name
   of the Messiah, and, to that end, frequently to assemble together in
   congregations." And, (3.) Let those among them who, upon any account,
   are the most eminent, and make a figure, go before the rest in praising
   God, v. 27. There was little Benjamin (that was the royal tribe in
   Saul's time) with their rulers, the princes of Judah (that was the
   royal tribe in David's time), and their council, their captains or
   leaders. In the beginning of David's reign there had been long war
   between Judah and Benjamin, but now they both join in praises for
   success against the common enemy. But why are the tribes of Zebulun and
   Naphtali particularly mentioned? Perhaps because those tribes, lying
   towards the north, lay most exposed to the incursions of the Syrians,
   and other neighbours that molested them, and therefore should be in a
   particular manner thankful for these victories over them. Dr. Hammond
   gives another reason, That these were the two learned tribes. Naphtali
   giveth goodly words (Gen. xlix. 21) and Zebulun had those that handle
   the pen of the writer, Judg. v. 14. These shall join in praising God,
   their princes especially. It is much for the honour of God when those
   that are above others in dignity, power, and reputation, go before them
   in the worship of God and are forward in using their influence and
   interest for the advancing of any service that is to be done to him.
   Dr. Hammond notes hence that the kingdom of the Messiah should, at
   length, be submitted to by all the potentates and learned men in the
   world.

   3. That we seek unto him, and depend upon him, for the perfecting of
   what he has begun, v. 28. In the former part of the verse the psalmist
   speaks to Israel: "Thy God has commanded thy strength; that is,
   whatever is done for thee, or whatever strength thou hast to help
   thyself, it comes from God, his power and grace, and the word which he
   has commanded; thou hast no reason to fear while thou hast strength of
   God's commanding, and no reason to boast while thou hast no strength
   but what is of his commanding." In the latter part he speaks to God,
   encouraged by his experiences: "Strengthen, O God! that which thou hast
   wrought for us. Lord, confirm what thou hast commanded, perform what
   thou hast promised, and bring to a happy end that good work which thou
   hast so gloriously begun." What God has wrought he will strengthen;
   where he has given true grace he will give more grace. Some make this
   whole verse to be a believer's address to the Messiah, whom David calls
   God, as he had done, Ps. xlv. 6, 8. "Thy God" (God the Father) "has
   commanded thy strength, has made thee strong for himself, as the man of
   his right hand (Ps. lxxx. 17), has treasured up strength in thee for
   us; therefore we pray that thou, O God the Son! wilt strengthen what
   thou hast wrought for us, wilt accomplish thy undertaking for us by
   finishing thy good work in us."

   III. The powerful invitation and inducement which would hereby be given
   to those that are without to come in and join themselves to the church,
   v. 29-31. This was in part fulfilled by the accession of many
   proselytes to the Jewish religion in the days of David and Solomon; but
   it was to have its full accomplishment in the conversion of the Gentile
   nations to the faith of Christ, and the making of them fellow-heirs,
   and of the same body, with the seed of Israel, Eph. iii. 6. 1. Some
   shall submit for fear (v. 30): "The company of spearmen, that stand it
   out against Christ and his gospel, that are not willing to be ruled by
   him, that persecute the preachers and professors of his name, that are
   furious and outrageous as a multitude of bulls, fat and wanton as the
   calves of the people" (which is a description of those Jews and
   Gentiles that opposed the gospel of Christ and did what they could to
   prevent the setting up of his kingdom in the world), "Lord, rebuke
   them, abate their pride, assuage their malice, and confound their
   devices, till, conquered by the convictions of their consciences and
   the many checks of providence, they be every one of them brought, at
   length, to submit themselves with pieces of silver, as being glad to
   make their peace with the church upon any terms." Even Judas submitted
   himself with pieces of silver when he returned them with this
   confession, I have betrayed innocent blood. And see Rev. iii. 9. Many,
   by being rebuked, have been happily saved from being ruined. But as for
   those that will not submit, notwithstanding these rebukes, he prays for
   their dispersion, which amounts to a prophecy of it: Scatter thou the
   people that delight in war, who take such a pleasure in opposing Christ
   that they will never be reconciled to him. This may refer to the
   unbelieving Jews, who delighted in making war upon the holy seed, and
   would not submit themselves, and were therefore scattered over the face
   of the earth. David had himself been a man of war, but could appeal to
   God that he never delighted in war and bloodshed for its own sake; as
   for those that did, and therefore would not submit to the fairest terms
   of peace, he does not doubt but God would scatter them. Those are lost
   to all the sacred principles of humanity, as well as Christianity, that
   can delight in war and take a pleasure in contention let them expect
   that, sooner or later, they shall have enough of it, Isa. xxxiii. 1;
   Rev. xiii. 10. 2. Others shall submit willingly (v. 29, 31): Because of
   thy temple at Jerusalem (this David speaks of in faith, for the temple
   of Jerusalem was not built in his time, only the materials and model
   were prepared) kings shall bring presents unto thee; rich presents
   shall be brought, such as are fit for kings to bring; even kings
   themselves, that stand much upon the punctilios of honour and
   prerogative, shall court the favour of Christ at a great expense. There
   is that in God's temple, that beauty and benefit in the service of God
   and in communion with him, and in the gospel of Christ which went forth
   from Jerusalem, that is enough to invite kings themselves to bring
   presents to God, to present themselves to him as living sacrifices, and
   with themselves the best performances. He mentions Egypt and Ethiopia,
   two countries out of which subjects and suppliants were least to be
   expected (v. 31): Princes shall come out of Egypt as ambassadors to
   seek God's favour and submit to him; and they shall be accepted, for
   the Lord of hosts shall thereupon bless them, saying, Blessed by Egypt
   my people, Isa. xix. 25. Even Ethiopia, that had stretched out her
   hands against God's Israel (2 Chron. xiv. 9), should now stretch out
   her hands unto God, in prayer, in presents, and to take hold on him,
   and that soon. Agree with thy adversary quickly. Out of all nations
   some shall be gathered in to Christ and be owned by him.

Praise to God for His Sovereign Dominion.

   32 Sing unto God, ye kingdoms of the earth; O sing praises unto the
   Lord; Selah:   33 To him that rideth upon the heavens of heavens, which
   were of old; lo, he doth send out his voice, and that a mighty voice.
   34 Ascribe ye strength unto God: his excellency is over Israel, and his
   strength is in the clouds.   35 O God, thou art terrible out of thy
   holy places: the God of Israel is he that giveth strength and power
   unto his people. Blessed be God.

   The psalmist, having prayed for and prophesied of the conversion of the
   Gentiles, here invites them to come in and join with the devout
   Israelites in praising God, intimating that their accession to the
   church would be the matter of their joy and praise (v. 32): Let the
   kingdoms of the earth sing praises to the Lord; they all ought to do
   it, and, when they become the kingdoms of the Lord and of his Christ,
   they will do it. God is here proposed to them as the proper object of
   praise upon several accounts:

   I. Because of his supreme and sovereign dominion: He rides upon the
   heavens of heavens which were of old (v. 33); compare v. 4. He has from
   the beginning, nay from before all time, prepared his throne; he sits
   on the circuit of heaven, guides all the motions of the heavenly
   bodies; and from the highest heavens, which are the residence of his
   glory, he dispenses the influences of his power and goodness to this
   lower world.

   II. Because of his awful and terrible majesty: He sends out his voice,
   and that a mighty voice. This may refer either generally to the
   thunder, which is called the voice of the Lord and is said to be
   powerful and full of majesty (Ps. xxix. 3, 4), or in particular to that
   thunder in which God spoke to Israel at Mount Sinai.

   III. Because of his mighty power: Ascribe you strength unto God (v.
   34); acknowledge him to be a God of such irresistible power that it is
   folly to contend with him and wisdom to submit to him; acknowledge that
   he has power sufficient both to protect his faithful subjects and to
   destroy his stubborn adversaries; and give him the glory of all the
   instances of his omnipotence. Thine is the kingdom and power, and
   therefore thine is the glory. We must acknowledge his power, 1. In the
   kingdom of grace: His excellency is over Israel; he shows his sovereign
   care in protecting and governing his church; that is the excellency of
   his power, which is employed for the good of his people. 2. In the
   kingdom of providence: His strength is in the clouds, whence comes the
   thunder of his power, the small rain, and the great rain of his
   strength. Though God has his strength in the clouds, yet he condescends
   to gather his Israel under the shadow of his wings, Deut. xxxiii. 26.

   IV. Because of the glory of his sanctuary and the wonders wrought there
   (v. 35): O God! thou art terrible out of thy holy places. God is to be
   admired and adored with reverence and godly fear by all those that
   attend him in his holy places, that receive his oracles, that observe
   his operations according to them, and that pay their homage to him. He
   displays that out of his holy places which declares aloud that he will
   be sanctified in those that come nigh unto him. Out of heaven, his holy
   place above, he does, and will, show himself a terrible God. Nor is any
   attribute of God more dreadful to sinners than his holiness.

   V. Because of the grace bestowed upon his people: The God of Israel is
   he that gives strength and power unto his people, which the gods of the
   nations, that were vanity and a lie, could not give to their
   worshippers; how should they help them, when they could not help
   themselves? All Israel's strength against their enemies came from God;
   they owned they had no might of their own, 2 Chron. xx. 12. And all our
   sufficiency for our spiritual work and warfare is from the grace of
   God. It is through Christ strengthening us that we can do all things,
   and not otherwise; and therefore he must have the glory of all we do
   (Ps. cxv. 1) and our humble thanks for enabling us to do it and
   accepting the work of his own hands in us. If it be the God of Israel
   that vies strength and power unto his people, they ought to say,
   Blessed be God. If all be from him, let all be to him.
     __________________________________________________________________

P S A L M S

  PSALM LXIX.

   David penned this psalm when he was in affliction; and in it, I. He
   complains of the great distress and trouble he was in and earnestly
   begs of God to relieve and succour him, ver. 1-21. II. He imprecates
   the judgments of God upon his persecutors, ver. 22-29. III. He
   concludes with the voice of joy and praise, in an assurance that God
   would help and succour him, and would do well for the church, ver.
   30-36. Now, in this, David was a type of Christ, and divers passages in
   this psalm are applied to Christ in the new Testament and are said to
   have their accomplishment in him (ver. 4, 9, 21), and ver. 22 refers to
   the enemies of Christ. So that (like the twenty-second psalm) it begins
   with the humiliation and ends with the exaltation of Christ, one branch
   of which was the destruction of the Jewish nation for persecuting him,
   which the imprecations here are predictions of. In singing this psalm
   we must have an eye to the sufferings of Christ, and the glory that
   followed, not forgetting the sufferings of Christians too, and the
   glory that shall follow them; for it may lead us to think of the ruin
   reserved for the persecutors and the rest reserved for the persecuted.

Complaints and Petitions.

   To the chief musician upon Shoshannim. A psalm of David.

   1 Save me, O God; for the waters are come in unto my soul.   2 I sink
   in deep mire, where there is no standing: I am come into deep waters,
   where the floods overflow me.   3 I am weary of my crying: my throat is
   dried: mine eyes fail while I wait for my God.   4 They that hate me
   without a cause are more than the hairs of mine head: they that would
   destroy me, being mine enemies wrongfully, are mighty: then I restored
   that which I took not away.   5 O God, thou knowest my foolishness; and
   my sins are not hid from thee.   6 Let not them that wait on thee, O
   Lord God of hosts, be ashamed for my sake: let not those that seek thee
   be confounded for my sake, O God of Israel.   7 Because for thy sake I
   have borne reproach; shame hath covered my face.   8 I am become a
   stranger unto my brethren, and an alien unto my mother's children.   9
   For the zeal of thine house hath eaten me up; and the reproaches of
   them that reproached thee are fallen upon me.   10 When I wept, and
   chastened my soul with fasting, that was to my reproach.   11 I made
   sackcloth also my garment; and I became a proverb to them.   12 They
   that sit in the gate speak against me; and I was the song of the
   drunkards.

   In these verses David complains of his troubles, intermixing with those
   complaints some requests for relief.

   I. His complaints are very sad, and he pours them out before the Lord,
   as one that hoped thus to ease himself of a burden that lay very heaven
   upon him.

   1. He complains of the deep impressions that his troubles made upon his
   spirit (v. 1, 2): "The waters of affliction, those bitter waters, have
   come unto my soul, not only threaten my life, but disquiet my mind;
   they fill my head with perplexing cares and my heart with oppressive
   grief, so that I cannot enjoy God and myself as I used to do." We shall
   bear up under our troubles if we can but keep them from our hearts;
   but, when they put us out of the possession of our own souls, our case
   is bad. The spirit of a man will sustain his infirmity; but what shall
   we do when the spirit is wounded? That was David's case here. His
   thoughts sought for something to confide in, and with which to support
   his hope, but he found nothing: He sunk in deep mire, where there was
   no standing, no firm footing; the considerations that used to support
   and encourage him now failed him, or were out of the way, and he was
   ready to give himself up for gone. He sought for something to comfort
   himself with, but found himself in deep waters that overflowed him,
   overwhelmed him; he was like a sinking drowning man, in such confusion
   and consternation. This points at Christ's sufferings in his soul, and
   the inward agony he was in when he said, Now is my soul troubled; and,
   My soul is exceedingly sorrowful; for it was his soul that he made an
   offering for sin. And it instructs us, when we are in affliction, to
   commit the keeping of our souls to God, that we may be neither soured
   with discontent nor sink into despair.

   2. He complains of the long continuance of his troubles (v. 3): I am
   weary of my crying. Though he could not keep his head above water, yet
   he cried to his God, and the more death was in his view the more life
   was in his prayers; yet he had not immediately an answer of peace given
   in, no, nor so much of that support and comfort in praying which God's
   people used to have; so that he was almost weary of crying, grew
   hoarse, and his throat so dried that he could cry no more. Nor had he
   his wonted satisfaction in believing, hoping, and expecting relief: My
   eyes fail while I wait for my God; he had almost looked his eyes out,
   in expectation of deliverance. Yet his pleading this with God is an
   indication that he is resolved not to give up believing and praying.
   His throat is dried, but his heart is not; his eyes fail, but his faith
   does not. Thus our Lord Jesus, on the cross, cried out, Why hast thou
   forsaken me? yet, at the same time, he kept hold of his relation to
   him: My God, my God.

   3. He complains of the malice and multitude of his enemies, their
   injustice and cruelty, and the hardships they put upon him, v. 4. They
   hated him, they would destroy him, for hatred aims at the destruction
   of the person hated; but what was his iniquity, what was his sin, what
   provocation had he given them, that they were so spiteful towards him?
   None at all: "They hate me without a cause; I never did them the least
   injury, that they should bear me such ill-will." Our Saviour applies
   this to himself (John xv. 25): They hated me without a cause. We are
   apt to use this in justification of our passion against those that hate
   us, that we never gave them cause to hate us. But it is rather an
   argument why we should bear it patiently, because then we suffer as
   Christ did, and may then expect that God will give us redress. "They
   are my enemies wrongfully, for I have been no enemy to them." In a
   world where unrighteousness reigns so much we must not wonder if we
   meet with those that are our enemies wrongfully. Let us take care that
   we never do wrong and then we may the better bear it if we receive
   wrong. These enemies were not to be despised, but were very formidable
   both for their number--They are more than the hairs of my head
   (Christ's enemies were numerous; those that came to seize him were a
   great multitude; how were those increased that troubled him!) and for
   their strength--They are mighty in authority and power. We are weak,
   but our enemies are strong; for we wrestle against principalities and
   powers. Then I restored that which I took not away. Applying this to
   David, it was what his enemies compelled him to (they made him suffer
   for that offence which he had never been guilty of); and it was what he
   consented to, that, if possible, he might pacify them and make them to
   be at peace with him. He might have insisted upon the laws of justice
   and honour, the former not requiring and the latter commonly thought to
   forbid the restoring of that which we took not away, for that is to
   wrong ourselves both in our wealth and in our reputation. Yet the case
   may be such sometimes that it may become our duty. Blessed Paul, though
   free from all men, yet, for the honour of Christ and the edification of
   the church, made himself a servant to all. But, applying it to Christ,
   it is an observable description of the satisfaction which he made to
   God for our sin by his blood: Then he restored that which he took not
   away; he underwent the punishment that was due to us, paid our debt,
   suffered for our offence. God's glory, in some instances of it, was
   taken away by the sin of man; man's honour, and peace, and happiness,
   were taken away; it was not he that took them away, and yet by the
   merit of his death he restored them.

   4. He complains of the unkindness of his friends and relations, and
   this is a grievance which with an ingenuous mind cuts as deeply as any
   (v. 8): "I have become a stranger to my brethren; they make themselves
   strange to me and use me as a stranger, are shy of conversing with me
   and ashamed to own me." This was fulfilled in Christ, whose brethren
   did not believe on him (John vii. 5), who came to his own and his own
   received him not (John i. 11), and who was forsaken by his disciples,
   whom he had been free with as his brethren.

   5. He complains of the contempt that was put upon him and the reproach
   with which he was continually loaded. And in this especially his
   complaint points at Christ, who for our sakes submitted to the greatest
   disgrace and made himself of no reputation. We having by sin injured
   God in his honour, Christ made him satisfaction, not only by divesting
   himself of the honours due to an incarnate deity, but by submitting to
   the greatest dishonours that could be done to any man. Two things David
   here takes notice of as aggravations of the indignities done him:--(1.)
   The ground and matter of the reproach, v. 10, 11. They ridiculed him
   for that by which he both humbled himself and honoured God. When men
   lift up themselves in pride and vain glory they are justly laughed at
   for their folly; but David chastened his soul, and clothed himself with
   sackcloth, and from his abasing himself they took occasion to trample
   upon him. When men dishonour God it is just that their so doing should
   turn to their dishonour; but when David, purely in devotion to God and
   to testify his respect to him, wept, and chastened his soul with
   fasting, and made sackcloth his garment, as humble penitents used to
   do, instead of commending his devotion and recommending it as a great
   example of piety, they did all they could both to discourage him in it
   and to prevent others from following his good example; for that was to
   his reproach. They laughed at him as a fool for mortifying himself
   thus; and even for this he became a proverb to them; they made him the
   common subject of their banter. We must not think it strange if we be
   ill spoken of for that which is well done, and in which we have reason
   to hope that we are accepted of God. Our Lord Jesus was stoned for his
   good works (John x. 32), and when he cried, Eli, Eli--My God, my God,
   was bantered, as if he called for Elias. (2.) The persons that
   reproached him, v. 12. [1.] Even the gravest and the most honourable,
   from whom better was expected: Those that sit in the gate speak against
   me, and their reproaches pass for the dictates of senators and the
   decrees of judges, and are credited accordingly. [2.] The meanest, and
   the most despicable, the abjects (Ps. xxxv. 15), and scum of the
   country, the children of fools, yea, the children of base men, Job xxx.
   8. Such drunkards as these make themselves vile, and he was the song of
   the drunkards; they made themselves and their companions merry with
   him. See the bad consequences of the sin of drunkenness; it makes men
   despisers of those that are good, 2 Tim. iii. 3. When the king was made
   sick with bottles of wine he stretched out his hand with scorners, Hos.
   vii. 5. The bench of the drunkards is the seat of the scornful. See
   what is commonly the lot of the best of men: those that are the praise
   of the wise are the song of fools. But it is easy to those that rightly
   judge of things to despise being thus despised.

   II. His confessions of sin are very serious (v. 5): "O God! thou
   knowest my foolishness, what is and what is not; my sins that I am
   guilty of are not hidden from thee, and therefore thou knowest how
   innocent I am of those crimes which they charge upon me." Note, Even
   when, as to men's unjust accusations, we plead Not guilty, yet, before
   God, we must acknowledge ourselves to have deserved all that is brought
   upon us, and much worse. This is the genuine confession of a penitent,
   who knows that he cannot prosper in covering his sin, and that
   therefore it is his wisdom to acknowledge it, because it is naked and
   open before God. 1. He knows the corruption of our nature: Thou knowest
   the foolishness that is bound up in my heart. All our sins take rise
   from our foolishness. 2. He knows the transgressions of our lives; they
   are not hidden from him, no, not our heart-sins, no, not those that are
   committed most secretly. They are all done in his sight, and are never
   cast behind his back till they are repented of and pardoned. This may
   aptly be applied to Christ, for he knew no sin, yet he was made sin for
   us; and God knew it, nor was it hidden from him, when it pleased the
   Lord to bruise him and put him to grief.

   III. His supplications are very earnest. 1. For himself (v. 1): "Save
   me, O God! save me from sinking, from despairing." Thus Christ was
   heard in that he feared, for he was saved from letting fall his
   undertaking, Heb. v. 7. 2. For his friends (v. 6): Let not those that
   wait on thee, O Lord God of hosts! and that seek thee, O God of Israel!
   (under these two characters we ought to seek God, and in seeking him to
   wait on him, as the God of hosts, who has all power to help, and as the
   God of Israel in covenant with his people, whom therefore he is engaged
   in honour and truth to help) be ashamed and confounded for my sake.
   This intimates his fear that if God did not appear for him it would be
   a discouragement to all other good people and would give their enemies
   occasion to triumph over them, and his earnest desire that whatever
   became of him all that seek God, and wait upon him, might be kept in
   heart and kept in countenance, and might neither be discouraged in
   themselves nor exposed to contempt from others. If Jesus Christ had not
   been owned and accepted of his Father in his sufferings, all that seek
   God, and wait for him, would have been ashamed and confounded; but they
   have confidence towards God, and in his name come boldly to the throne
   of grace.

   IV. His plea is very powerful, v. 7, 9. Reproach was one of the
   greatest of his burdens: "Lord, roll away the reproach, and plead my
   cause, for, 1. It is for thee that I am reproached, for serving thee
   and trusting in thee: For thy sake I have borne reproach." Those that
   are evil spoken of for well-doing may with a humble confidence leave it
   to God to bring forth their righteousness as the light. 2. "It is with
   thee that I am reproached: The zeal of thy house has eaten me up, that
   is, has made me forget myself, and do that which they wickedly turn to
   my reproach. Those that hate thee and thy house for that reason hate
   me, because they know how zealously affected I am to it. It is this
   that has made them ready to eat me up and has eaten up all the love and
   respect I had among them." Those that blasphemed God, and spoke ill of
   his word and ways, did therefore reproach David for believing in his
   word and walking in his ways. Or it may be construed as an instance of
   David's zeal for God's house, that he resented all the indignities done
   to God's name as if they had been done to his own name. He laid to
   heart all the dishonour done to God and the contempt cast upon
   religion; these he laid nearer to his heart than any outward troubles
   of his own. And therefore he had reason to hope God would interest
   himself in the reproaches cast upon him, because he had always
   interested himself in the reproaches cast upon God. Both the parts of
   this verse are applied to Christ. (1.) It was an instance of his love
   to his Father that the zeal of his house did even eat him up when he
   whipped the buyers and sellers out of the temple, which reminded his
   disciples of this text, John ii. 17. (2.) It was an instance of his
   self-denial, and that he pleased not himself, that the reproaches of
   those that reproached God fell upon him (Rom. xv. 3), and therein he
   set us an example.

Complaints and Petitions.

   13 But as for me, my prayer is unto thee, O Lord, in an acceptable
   time: O God, in the multitude of thy mercy hear me, in the truth of thy
   salvation.   14 Deliver me out of the mire, and let me not sink: let me
   be delivered from them that hate me, and out of the deep waters.   15
   Let not the waterflood overflow me, neither let the deep swallow me up,
   and let not the pit shut her mouth upon me.   16 Hear me, O Lord; for
   thy lovingkindness is good: turn unto me according to the multitude of
   thy tender mercies.   17 And hide not thy face from thy servant; for I
   am in trouble: hear me speedily.   18 Draw nigh unto my soul, and
   redeem it: deliver me because of mine enemies.   19 Thou hast known my
   reproach, and my shame, and my dishonour: mine adversaries are all
   before thee.   20 Reproach hath broken my heart; and I am full of
   heaviness: and I looked for some to take pity, but there was none; and
   for comforters, but I found none.   21 They gave me also gall for my
   meat; and in my thirst they gave me vinegar to drink.

   David had been speaking before of the spiteful reproaches which his
   enemies cast upon him; here he adds, But, as for me, my prayer is unto
   thee. They spoke ill of him for his fasting and praying, and for that
   he was made the song of the drunkards; but, notwithstanding that, he
   resolves to continue praying. Note, Though we may be jeered for
   well-doing, we must never be jeered out of it. Those can bear but
   little for God, and their confessing his name before men, that cannot
   bear a scoff and a hard word rather than quit their duty. David's
   enemies were very abusive to him, but this was his comfort, that he had
   a God to go to, with whom he would lodge his cause. "They think to
   carry their cause by insolence and calumny; but I use other methods.
   Whatever they do, As for me, my prayer is unto thee, O Lord!" And it
   was in an acceptable time, not the less acceptable for being a time of
   affliction. God will not drive us from him, though it is need that
   drives us to him; nay, it is the more acceptable, because the misery
   and distress of God's people make them so much the more the objects of
   his pity: it is seasonable for him to help them when all other helps
   fail, and they are undone, and feel that they are undone, if he do not
   help them. We find this expression used concerning Christ. Isa. xlix.
   8, In an acceptable time have I heard thee. Now observe,

   I. What his requests are. 1. That he might have a gracious audience
   given to his complaints, the cry of his affliction, and the desire of
   his heart. Hear me (v. 13), and again, Hear me, O Lord! (v. 16), Hear
   me speedily (v. 17), not only hear what I say, but grant what I ask.
   Christ knew that the Father heard him always, John xi. 42. 2. That he
   might be rescued out of his troubles, might be saved from sinking under
   the load of grief (Deliver me out of the mire; let me not stick in it,
   so some, but help me out, and set my feet on a rock, Ps. xl. 2), might
   be saved from his enemies, that they might not swallow him up, nor have
   their will against him: "Let me be delivered from those that hate me,
   as a lamb from the paw of a lion, v. 14. Though I have come into deep
   waters (v. 2), where I am ready to conclude that the floods will
   overflow me, yet let my fears be prevented and silenced; let not the
   waterflood, though it flow upon me, overflow me, v. 15. Let me not fall
   into the gulf of despair; let not that deep swallow me up; let not that
   pit shut her mouth upon me, for then I am undone." He gave himself up
   for lost in the beginning of the psalm; yet now he has his head above
   water, and is not so weary of crying as he thought himself. 3. That God
   would turn to him (v. 16), that he would smile upon him, and not hide
   his face from him, v. 17. The tokens of God's favour to us, and the
   light of his countenance shining upon us, are enough to keep our
   spirits from sinking in the deepest mire of outward troubles, nor need
   we desire any more to make us safe and easy, v. 18. "Draw nigh to my
   soul, to manifest thyself to it, and that shall redeem it."

   II. What his pleas are to enforce these petitions. 1. He pleads God's
   mercy and truth (v. 13): In the multitude of thy mercy hear me. There
   is mercy in God, a multitude of mercies, all kinds of mercy,
   inexhaustible mercy, mercy enough for all, enough for each; and hence
   we must take our encouragement in praying. The truth also of his
   salvation (the truth of all those promises of salvation which he has
   made to those that trust in him) is a further encouragement. He repeats
   his argument taken from the mercy of God: "Hear me, for thy
   lovingkindness is good. It is so in itself; it is rich and plentiful
   and abundant. It is so in the account of all the saints; it is very
   precious to them, it is their life, their joy, their all. O let me have
   the benefit of it! Turn to me, according to the multitude of thy tender
   mercies," v. 16. See how highly he speaks of the goodness of God: in
   him there are mercies, tender mercies, and a multitude of them. If we
   think well of God, and continue to do so under the greatest hardships,
   we need not fear but God will do well for us; for he takes pleasure in
   those that hope in his mercy, Ps. cxlvii. 11. 2. He pleads his own
   distress and affliction: "Hide not thy face from me, for I am in
   trouble (v. 17), and therefore need thy favour; therefore it will come
   seasonably, and therefore I shall know how to value it." He pleads
   particularly the reproach he was under and the indignities that were
   done him (v. 19): Thou hast known my reproach, my shame, and my
   dishonour. See what a stress is laid upon this; for, in the sufferings
   of Christ for us, perhaps nothing contributed more to the satisfaction
   he made for sin, which had been so injurious to God in his honour, than
   the reproach, and shame, and dishonour he underwent, which God took
   notice of, and accepted as more than an equivalent for the everlasting
   shame and contempt which our sins had deserved, and therefore we must
   by repentance take shame to ourselves and bear the reproach of our
   youth. And if at any time we be called out to suffer reproach, and
   shame, and dishonour, for his sake, this may be our comfort, that he
   knows it, and, as he is before-hand with us, so he will not be
   behind-hand with us. The Psalmist speaks the language of an ingenuous
   nature when he says (v. 20): Reproach has broken my heart; I am full of
   heaviness; for it bears hard upon one that knows the worth of a good
   name to be put under a bad character; but when we consider what an
   honour it is to be dishonoured for God, and what a favour to be counted
   worthy to suffer shame for his name (as they deemed it, Acts v. 41), we
   shall see there is no reason at all why it should sit so heavily or be
   any heart-breaking to us. 3. He pleads the insolence and cruelty of his
   enemies (v. 18): Deliver me because of my enemies, because they were
   such as he had before described them, v. 4. "My adversaries are all
   before thee (v. 19); thou knowest what sort of men they are, what
   danger I am in from them, what enemies they are to thee, and how much
   thou art reflected upon in what they do and design against me." One
   instance of their barbarity is given (v. 21): They gave me gall for my
   meat (the word signifies a bitter herb, and is often joined with
   wormwood) and in my thirst they gave me vinegar to drink. This was
   literally fulfilled in Christ, and did so directly point to him that he
   would not say It is finished till this was fulfilled; and, in order
   that his enemies might have occasion to fulfil it, he said, I thirst,
   John xix. 28, 29. Some think that the hyssop which they put to his
   mouth with the vinegar was the bitter herb which they gave him with the
   vinegar for his meat. See how particularly the sufferings of Christ
   were foretold, which proves the scripture to be the word of God, and
   how exactly the predictions were fulfilled in Jesus Christ, which
   proves him to be the true Messiah. This is he that should come, and we
   are to look for no other. 4. He pleads the unkindness of his friends
   and his disappointment in them (v. 20): I looked for some to take pity,
   but there was none; they all failed him like the brooks in summer. This
   was fulfilled in Christ, for in his sufferings all his disciples
   forsook him and fled. We cannot expect too little from men (miserable
   comforters are they all); nor can we expect too much from God, for he
   is the Father of mercy and the God of all comfort and consolation.

Pleading with God; Prophetic Imprecations.

   22 Let their table become a snare before them: and that which should
   have been for their welfare, let it become a trap.   23 Let their eyes
   be darkened, that they see not; and make their loins continually to
   shake.   24 Pour out thine indignation upon them, and let thy wrathful
   anger take hold of them.   25 Let their habitation be desolate; and let
   none dwell in their tents.   26 For they persecute him whom thou hast
   smitten; and they talk to the grief of those whom thou hast wounded.
   27 Add iniquity unto their iniquity: and let them not come into thy
   righteousness.   28 Let them be blotted out of the book of the living,
   and not be written with the righteous.   29 But I am poor and
   sorrowful: let thy salvation, O God, set me up on high.

   These imprecations are not David's prayers against his enemies, but
   prophecies of the destruction of Christ's persecutors, especially the
   Jewish nation, which our Lord himself foretold with tears, and which
   was accomplished about forty years after the death of Christ. The first
   two verses of this paragraph are expressly applied to the judgments of
   God upon the unbelieving Jews by the apostle (Rom. xi. 9, 10), and
   therefore the whole must look that way. The rejection of the Jews for
   rejecting Christ, as it was a signal instance of God's justice and an
   earnest of the vengeance which God will at last take on all that are
   obstinate in their infidelity, so it was, and continues to be, a
   convincing proof of the truth of the Christian religion. One great
   objection against it, at first, was, that it set aside the ceremonial
   law; but its doing so was effectually justified, and that objection
   removed, when God so remarkably set it aside by the utter destruction
   of the temple, and the sinking of those, with the Mosaic economy, that
   obstinately adhered to it in opposition to the gospel of Christ. Let us
   observe here,

   I. What the judgments are which should come upon the crucifiers of
   Christ; not upon all of them, for there were those who had a hand in
   his death and yet repented and found mercy (Acts ii. 23; iii. 14, 15),
   but upon those of them and their successors who justified it by an
   obstinate infidelity and rejection of his gospel, and by an inveterate
   enmity to his disciples and followers. See 1 Thess. ii. 15, 16. It is
   here foretold,

   1. That their sacrifices and offerings should be a mischief and
   prejudice to them (v. 22): Let their table become a snare. This may be
   understood of the altar of the Lord, which is called his table and
   theirs because in feasting upon the sacrifices they were partakers of
   the altar. This should have been for their welfare or peace (for they
   were peace-offerings), but it became a snare and a trap to them; for by
   their affection and adherence to the altar they were held fast in their
   infidelity and hardened in their prejudices against Christ, that altar
   which those had no right to eat of who continued to serve the
   tabernacle, Heb. xiii. 10. Or it may be understood of their common
   creature-comforts, even their necessary food; they had given Christ
   gall and vinegar, and therefore justly shall their meat and drink be
   made gall and vinegar to them. When the supports of life and delights
   of sense, through the corruption of our nature, become an occasion of
   sin to us, and are made the food and fuel of our sensuality, then our
   table is a snare, which is a good reason why we should never feed
   ourselves without fear, Jude 12.

   2. That they should never have the comfort either of that knowledge or
   of that peace which believers are blessed with in the gospel of Christ
   (v. 23), that they should be given up, (1.) To a judicial blindness:
   Let their eyes be darkened, that they see not the glory of God in the
   face of Christ. Their sin was that they would not see, but shut their
   eyes against the light, loving darkness rather; their punishment was
   that they should not see, but be given up to their own hearts' lusts,
   which were hardening, and the god of this world should be permitted to
   blind their minds, 2 Cor. iv. 4. This was foretold concerning them
   (Isa. vi. 10), and Christ ratified it, Matt. xiii. 14, 15; John xii.
   40. (2.) To a judicial terror. There is a gracious terror, which opens
   the way to comfort, such as that of Paul (Acts ix. 6); he trembled and
   was astonished. But this is a terror that shall never end in peace, but
   shall make their loins continually to shake, through horror of
   conscience, as Belshazzar, when the joints of his loins were loosed.
   "Let them be driven to despair, and filled with constant confusion."
   This was fulfilled in the desperate counsels of the Jews when the
   Romans came upon them.

   3. That they should fall and lie under God's anger and fiery
   indignation (v. 24): Pour out thy indignation upon them. Note, Those
   who reject God's great salvation proffered to them may justly fear that
   his indignation will be poured out upon them; for those that submit not
   to the Son of his love will certainly be made the generation of his
   wrath. It is the doom passed on those who believe not in Christ that
   the wrath of God abideth on them (John iii. 36); it takes hold of them,
   and will never let them go. Salvation itself will not save those that
   are not willing to be ruled by it. Behold the goodness and severity of
   God!

   4. That their place and nation should be utterly taken away, the very
   thing they were afraid of, and to prevent which, as they pretended,
   they persecuted Christ (John xi. 48): Let their habitation be desolate
   (v. 25), which was fulfilled when their country was laid waste by the
   Romans, and Zion, for their sakes, was ploughed as a field, Mic. iii.
   12. The temple was the house which they were in a particular manner
   proud of, but this was left unto them desolate, Matt. xxiii. 38. Yet
   that is not all; it ought to be some satisfaction to us, if we be cut
   off from the enjoyment of our possessions, that others will have the
   benefit of them when we are dislodged: but it is here added, Let none
   dwell in their tents, which was remarkably fulfilled in Judah and
   Jerusalem, for after the destruction of the Jews it was long ere the
   country was inhabited to any purpose. But this is applied particularly
   to Judas, by St. Peter, Acts i. 20. For, he being felo de se--a
   suicide, we may suppose his estate was confiscated, so that his
   habitation was desolate and no man of his own kindred dwelt therein.

   5. That their way to ruin should be downhill, and nothing should stop
   them, nor interpose to prevent it (v. 27): "Lord, leave them to
   themselves, to add iniquity to iniquity." Those that are bad, if they
   be given up to their own hearts' lusts, will certainly be worse; they
   will add sin to sin, nay, they will add rebellion to their sin, Job
   xxxiv. 37. It is said of the Jews that they filled up their sin always,
   1 Thess. ii. 16. Add the punishment of iniquity to their iniquity (so
   some read it), for the same word signifies both sin and punishment, so
   close is their connexion. If men will sin, God will reckon for it. But
   those that have multiplied to sin may yet find mercy, for God
   multiplies to pardon, through the righteousness of the Mediator; and
   therefore, that they might be precluded from all hopes of mercy, he
   adds, Let them not come into thy righteousness, to receive the benefit
   of the righteousness of God, which is by faith in a Mediator, Phil.
   iii. 9. Not that God shuts out any from that righteousness, for the
   gospel excludes none that do not by their unbelief exclude themselves;
   but let them be left to take their own course and they will never come
   into this government; for being ignorant of the demands of God's
   righteousness, and going about to establish the merit of their own,
   they have not submitted themselves to the righteousness of God, Rom. x.
   3. And those that are so proud and self-willed that they will not come
   into God's righteousness shall have their doom accordingly; they
   themselves have decided it: they shall not come into his righteousness.
   Let not those expect any benefit by it that are not willing and glad to
   be beholden to it.

   6. That they should be cut off from all hopes of happiness (v. 28): Let
   them be blotted out of the book of the living; let them not be suffered
   to live any longer, since, the longer they live, the more mischief they
   do. Multitudes of the unbelieving Jews fell by sword and famine, and
   none of those who had embraced the Christian faith perished among them;
   the nation, as a nation, was blotted out, and became not a people. Many
   understand it of their rejection from God's covenant and all the
   privileges of it; that is the book of the living: "Let the commonwealth
   of Israel itself, Israel according to the flesh, now become alienated
   from that covenant of promise which hitherto it has had the monopoly
   of. Let it appear that they were never written in the Lamb's book of
   life, but reprobate silver let men call them, because the Lord has
   rejected them. Let them not be written with the righteous; that is, let
   them not have a place in the congregation of the saints when they shall
   all be gathered in the general assembly of those whose names are
   written in heaven," Ps. i. 5.

   II. What the sin is for which these dreadful judgments should be
   brought upon them (v. 26): They persecute him whom thou hast smitten,
   and talk to the grief of thy wounded. 1. Christ was he whom God had
   smitten, for it pleased the Lord to bruise him, and he was esteemed
   stricken, smitten of God, and afflicted, and therefore men hid their
   faces from him, Isa. liii. 3, 4, 10. They persecuted him with a rage
   reaching up to heaven; they cried, Crucify him, crucify him. Compare
   that of St. Peter with this, Acts ii. 23. Though he was delivered by
   the counsel and foreknowledge of God, it was with wicked hands that
   they crucified and slew him. They talked to the grief of the Lord Jesus
   when he was upon the cross, saying, He trusted in God, let him deliver
   him, than which nothing could be said more grieving. 2. The suffering
   saints were God's wounded, wounded in his cause and for his sake, and
   them they persecuted, and talked to their grief. For these things wrath
   came upon them to the uttermost, 1 Thess. ii. 16; and see Matt. xxiii.
   34, &c. This may be understood more generally, and it teaches us that
   nothing is more provoking to God than to insult over those whom he has
   smitten, and to add affliction to the afflicted, upon which it justly
   follows here, Add iniquity to iniquity; see Zech. i. 15. Those that are
   of a wounded spirit, under trouble and fear about their spiritual
   state, ought to be very tenderly dealt with, and care must be taken not
   to talk to their grief and not to make the heart of the righteous sad.

   III. What the psalmist thinks of himself in the midst of all (v. 29):
   "But I am poor and sorrowful; that is the worst of my case, under
   outward afflictions, yet written among the righteous, and not under
   God's indignation as they are." It is better to be poor and sorrowful,
   with the blessing of God, than rich and jovial and under his curse. For
   those who come into God's righteousness shall soon see an end of their
   poverty and sorrow, and his salvation shall set them up on high, which
   is the thing that David here prays for, Isa. lxi. 10. This may be
   applied to Christ. He was, in his humiliation, poor and sorrowful, a
   man of sorrows, and that had not where to lay his head. But God highly
   exalted him; the salvation wrought for him, the salvation wrought by
   him, set him up on high, far above all principalities and powers.

Comfort for the Persecuted; Thanksgiving and Praise.

   30 I will praise the name of God with a song, and will magnify him with
   thanksgiving.   31 This also shall please the Lord better than an ox or
   bullock that hath horns and hoofs.   32 The humble shall see this, and
   be glad: and your heart shall live that seek God.   33 For the Lord
   heareth the poor, and despiseth not his prisoners.   34 Let the heaven
   and earth praise him, the seas, and every thing that moveth therein.
   35 For God will save Zion, and will build the cities of Judah: that
   they may dwell there, and have it in possession.   36 The seed also of
   his servants shall inherit it: and they that love his name shall dwell
   therein.

   The psalmist here, both as a type of Christ and as an example to
   Christians, concludes a psalm with holy joy and praise which he began
   with complaints and remonstrances of his griefs.

   I. He resolves to praise God himself, not doubting but that therein he
   should be accepted of him (v. 30, 31): "I will praise the name of God,
   not only with my heart, but with my song, and magnify him with
   thanksgiving;" for he is pleased to reckon himself magnified by the
   thankful praises of his people. It is intimated that all Christians
   ought to glorify God with their praises, in psalms, and hymns, and
   spiritual songs. And this shall please the Lord, through Christ the
   Mediator of our praises as well as of our prayers, better than the most
   valuable of the legal sacrifices (v. 31), an ox or bullock. This is a
   plain intimation that in the days of the Messiah an end should be put,
   not only to the sacrifices of atonement, but to those of praise and
   acknowledgment which were instituted by the ceremonial law; and,
   instead of them, spiritual sacrifices of praise and thanksgiving are
   accepted--the calves of our lips, not the calves of the stall, Heb.
   xiii. 15. It is a great comfort to us that humble and thankful praises
   are more pleasing to God than the most costly pompous sacrifices are or
   ever were.

   II. He encourages other good people to rejoice in God and continue
   seeking him (v. 32, 33): The humble shall see this and be glad. They
   shall observe, to their comfort, 1. The experiences of the saints. They
   shall see how ready God is to hear the poor when they cry to him, and
   to give them that which they call upon him for, how far he is from
   despising his prisoners; though men despise them, he favours them with
   his gracious visits and will find a time to enlarge them. The humble
   shall see this and be glad, not only because when one member is
   honoured all the members rejoice with it, but because it is an
   encouragement to them in their straits and difficulties to trust in
   God. It shall revive the hearts of those who seek God to see more seals
   and subscriptions to this truth, that Jacob's God never said to Jacob's
   seed, Seek you me in vain. 2. The exaltation of the Saviour, for of him
   the psalmist had been speaking, and of himself as a type of him. When
   his sorrows are over, and he enters into the joy that was set before
   him, when he is heard and discharged from his imprisonment in the
   grave, the humble shall look upon it and be glad, and those that seek
   God through Christ shall live and be comforted, concluding that, if
   they suffer with him, they shall also reign with him.

   III. He calls upon all the creatures to praise God, the heaven, and
   earth, and sea, and the inhabitants of each, v. 34. Heaven and earth,
   and the hosts of both, were made by him, and therefore let heaven and
   earth praise him. Angels in heaven, and saints on earth, may each of
   them in their respective habitations furnish themselves with matter
   enough for constant praise. Let the fishes of the sea, though mute to a
   proverb, praise the Lord, for the sea is his, and he made it. The
   praises of the world must be offered for God's favours to his church,
   v. 35, 36. For God will save Zion, the holy mountain, where his service
   was kept up. He will save all that are sanctified and set apart to him,
   all that employ themselves in his worship, and all those over whom
   Christ reigns; for he was King upon the holy hill of Zion. He has mercy
   in store for the cities of Judah, of which tribe Christ was. God will
   do great things for the gospel church, in which let all that wish well
   to it rejoice. For, 1. It shall be peopled and inhabited. There shall
   be added to it such as shall be saved. The cities of Judah shall be
   built, particular churches shall be formed and incorporated according
   to the gospel model, that there may be a remnant to dwell there and to
   have it in possession, to enjoy the privileges conferred upon it and to
   pay the tributes and services required from it. Those that love his
   name, that have a kindness for religion in general, shall embrace the
   Christian religion, and take their place in the Christian church; they
   shall dwell therein, as citizens, and of the household of God 2. It
   shall be perpetuated and inherited. Christianity was not to be res
   unius ætatis--a transitory thin. No: The seed of his servants shall
   inherit it. God will secure and raise up for himself a seed to serve
   him, and they shall inherit the privileges of their fathers; for the
   promise is to you and your children, as it was of old. I will be a God
   to thee, and thy seed after thee. The land of promise shall never be
   lost for want of heirs, for God can out of stones raise up children
   unto Abraham and will do so rather than the entail shall be cut off.
   David shall never want a man to stand before him. The Redeemer shall
   see his seed, and prolong his days in them, till the mystery of God
   shall be finished and the mystical body completed. And since the holy
   seed is the substance of the world, and if that were all gathered in
   the world would be at an end quickly, it is just that for this
   assurance of the preservation of it heaven and earth should praise him.
     __________________________________________________________________

P S A L M S

  PSALM LXX.

   This psalm is adapted to a state of affliction; it is copied almost
   word for word from the fortieth, and, some think for that reason, is
   entitled, "a psalm to bring to remembrance;" for it may be of use
   sometimes to pray over the prayers we have formerly made to God upon
   similar occasions, which may be done with new affections. David here
   prays that God would send, I. Help to himself, ver. 1, 5. II. Shame to
   his enemies, ver. 2, 3. III. Joy to his friends, ver. 4. These five
   verses were the last five verses of Ps. xl. He seems to have intended
   this short prayer to be both for himself and us a salve for every sore,
   and therefore to be always in mind; and in singing we may apply it to
   our particular troubles, whatever they are.

Urgent Petitions.

   To the chief musician. A psalm of David, to bring to remembrance.

   1 Make haste, O God, to deliver me; make haste to help me, O Lord.   2
   Let them be ashamed and confounded that seek after my soul: let them be
   turned backward, and put to confusion, that desire my hurt.   3 Let
   them be turned back for a reward of their shame that say, Aha, aha.   4
   Let all those that seek thee rejoice and be glad in thee: and let such
   as love thy salvation say continually, Let God be magnified.   5 But I
   am poor and needy: make haste unto me, O God: thou art my help and my
   deliverer; O Lord, make no tarrying.

   The title tells us that this psalm was designed to bring to
   remembrance; that is, to put God in remembrance of his mercy and
   promises (for so we are said to do when we pray to him and plead with
   him. Isa. xliii. 26, Put me in remembrance)--not that the Eternal Mind
   needs a remembrancer, but this honour he is pleased to put upon the
   prayer of faith. Or, rather, to put himself and others in remembrance
   of former afflictions, that we may never be secure, but always in
   expectation of troubles, and of former devotions, that when the clouds
   return after the rain we may have recourse to the same means which we
   have formerly found effectual for fetching in comfort and relief. We
   may in prayer use the words we have often used before: our Saviour in
   his agony prayed thrice, saying the same words; so David here uses the
   words he had used before, yet not without some alterations, to show
   that he did not design to tie himself or others to them as a form. God
   looks at the heart, not at the words.

   I. David here prays that God would make haste to relieve and succour
   him (v. 1, 5): I am poor and needy, in want and distress, and much at a
   loss within myself. Poverty and necessity are very good pleas in prayer
   to a God of infinite mercy, who despises not the sighing of a contrite
   heart, who has pronounced a blessing upon the poor in spirit, and who
   fills the hungry with good things. He prays, 1. That God would appear
   for him to deliver him from his troubles in due time. 2. That in the
   mean time he would come in to his aid, to help him under his troubles,
   that he might not sink and faint. 3. That he would do this quickly:
   Make haste (v. 1), and again (v. 5), Make haste, make no tarrying.
   Sometimes God seems to delay helping his own people, that he may excite
   such earnest desires as these. He that believes does not make haste, so
   as to anticipate or outrun the divine counsels, so as to force a way of
   escape or to take any unlawful methods of relief; but he may make haste
   by going forth to meet God in humble prayer that he would hasten the
   desired succour. "Make haste unto me, for the longing desire of my soul
   is towards thee; I shall perish if I be not speedily helped. I have no
   other to expect relief from: Thou art my help and my delivered. Thou
   hast engaged to be so to all that seek thee; I depend upon thee to be
   so to me; I have often found thee so; and thou art sufficient,
   all-sufficient, to be so; therefore make haste to me."

   II. He prays that God would fill the faces of his enemies with shame,
   v. 2, 3. Observe, 1. How he describes them; they sought after his
   soul--his life, to destroy that--his mind, to disturb that, to draw him
   from God to sin and to despair. They desired his hurt, his ruin; when
   any calamity befel him or threatened him they said, "Aha, aha! so would
   we have it; we shall gain our point now, and see him ruined." Thus
   spiteful, thus insolent, were they. 2. What his prayer is against them:
   "Let them be ashamed; let them be brought to repentance, so filled with
   shame as that they may seek thy name (Ps. lxxxiii. 16); let them see
   their fault and folly in fighting against those whom thou dost protect,
   and be ashamed of their envy, Isa. xxvi. 11. However, let their designs
   against me be frustrated and their measures broken; let them be turned
   back from their malicious pursuits, and then they will be ashamed and
   confounded, and, like the enemies of the Jews, much cast down in their
   own eyes," Gen. vi. 16.

   III. He prays that God would fill the hearts of his friends with joy
   (v. 4), that all those who seek God and love his salvation, who desire
   it, delight in it, and depend upon it, may have continual matter for
   joy and praise and hearts for both; and then he doubts not but that he
   should put in for a share of the blessing he prays for; and so may we
   if we answer the character. 1. Let us make the service of God our great
   business and the favour of God our great delight and pleasure, for that
   is seeking him and loving his salvation. Let the pursuit of a happiness
   in God be our great care and the enjoyment of it our great
   satisfaction. A heart to love the salvation of the Lord, and to prefer
   it before any secular advantages whatsoever, so as cheerfully to quit
   all rather than hazard our salvation, is a good evidence of our
   interest in it and title to it. 2. Let us then be assured that, if it
   be not our own fault, the joy of the Lord shall fill our minds and the
   high praises of the Lord shall fill our mouths. Those that seek God, if
   they seek him early and seek him diligently, shall rejoice and be glad
   in him, for their seeking him is an evidence of his good-will to them
   and an earnest of their finding him, Ps. cv. 3. There is pleasure and
   joy even in seeking God, for it is one of the fundamental principles of
   religion that God is the rewarder of all those that diligently seek
   him. Those that love God's salvation shall say with pleasure, with
   constant pleasure (for praising God, if we make it our continual work,
   will be our continual feast), Let God be magnified, as he will be, to
   eternity, in the salvation of his people. All who wish well to the
   comfort of the saints, and to the glory of God, cannot but say a hearty
   amen to this prayer, that those who love God's salvation may say
   continually, Let God be magnified.
     __________________________________________________________________

P S A L M S

  PSALM LXXI.

   David penned this psalm in his old age, as appears by several passages
   in it, which makes many think that it was penned at the time of
   Absalom's rebellion; for that was the great trouble of his later days.
   It might be occasioned by Sheba's insurrection, or some trouble that
   happened to him in that part of his life of which it was foretold that
   the sword should not depart from his house. But he is not
   over-particular in representing his case, because he intended it for
   the general use of God's people in their afflictions, especially those
   they meet with in their declining years; for this psalm, above any
   other, is fitted for the use of the old disciples of Jesus Christ. I.
   He begins the psalm with believing prayers, with prayers that God would
   deliver him and save him (ver. 2, 4), and not cast him off (ver. 9) or
   be far from him (ver. 12), and that his enemies might be put to shame,
   ver. 13. He pleads his confidence in God (ver. 1, 3, 5, 7), the
   experience he had had of help from God (ver. 6), and the malice of his
   enemies against him, ver. 10, 11. II. He concludes the psalm with
   believing praises (ver. 14, &c.). Never was his hope more established,
   ver. 16, 18, 20, 21. Never were his joys and thanksgivings more
   enlarged, ver. 15, 19, 22-24. He is in an ecstasy of joyful praise;
   and, in the singing of it, we too should have our faith in God
   encouraged and our hearts raised in blessing his holy name.

David Professes His Confidence in God; Believing Prayers.

   1 In thee, O Lord, do I put my trust: let me never be put to confusion.
     2 Deliver me in thy righteousness, and cause me to escape: incline
   thine ear unto me, and save me.   3 Be thou my strong habitation,
   whereunto I may continually resort: thou hast given commandment to save
   me; for thou art my rock and my fortress.   4 Deliver me, O my God, out
   of the hand of the wicked, out of the hand of the unrighteous and cruel
   man.   5 For thou art my hope, O Lord God: thou art my trust from my
   youth.   6 By thee have I been holden up from the womb: thou art he
   that took me out of my mother's bowels: my praise shall be continually
   of thee.   7 I am as a wonder unto many; but thou art my strong refuge.
     8 Let my mouth be filled with thy praise and with thy honour all the
   day.   9 Cast me not off in the time of old age; forsake me not when my
   strength faileth.   10 For mine enemies speak against me; and they that
   lay wait for my soul take counsel together,   11 Saying, God hath
   forsaken him: persecute and take him; for there is none to deliver him.
     12 O God, be not far from me: O my God, make haste for my help.   13
   Let them be confounded and consumed that are adversaries to my soul;
   let them be covered with reproach and dishonour that seek my hurt.

   Two things in general David here prays for--that he might not be
   confounded and that his enemies and persecutors might be confounded.

   I. He prays that he might never be made ashamed of his dependence upon
   God nor disappointed in his believing expectations from him. With this
   petition every true believer may come boldly to the throne of grace;
   for God will never disappoint the hope that is of his own raising. Now
   observe here,

   1. How David professes his confidence in God, and with what pleasure
   and grateful variety of expression he repeats his profession of that
   confidence, still presenting the profession of it to God and pleading
   it with him. We praise God, and so please him, by telling him (if it be
   indeed true) what an entire confidence we have in him (v. 1): "In thee,
   O Lord! and in thee only, do I put my trust. Whatever others do, I
   choose the God of Jacob for my help." Those that are entirely satisfied
   with God's all-sufficiency and the truth of his promise, and in
   dependence upon that, as sufficient to make them amends, are freely
   willing to do and suffer, to lose and venture, for him, may truly say,
   In thee, O Lord! do I put my trust. Those that will deal with God must
   deal upon trust; if we are shy of dealing with him, it is a sign we do
   not trust him. Thou art my rock and my fortress (v. 3); and again,
   "Thou art my refuge, my strong refuge" (v. 7); that is, "I fly to thee,
   and am sure to be safe in thee, and under thy protection. If thou
   secure me, none can hurt me. Thou art my hope and my trust" (v. 5);
   that is, "thou hast proposed thyself to me in thy word as the proper
   object of my hope and trust; I have hoped in thee, and never found it
   in vain to do so."

   2. How his confidence in God is supported and encouraged by his
   experiences (v. 5, 6): "Thou hast been my trust from my youth; ever
   since I was capable of discerning between my right hand and my left, I
   stayed myself upon thee, and saw a great deal of reason to do so; for
   by thee have I been holden up from the womb." Ever since he had the use
   of his reason he had been a dependent upon God's goodness, because ever
   since he had had a being he had been a monument of it. Note, The
   consideration of the gracious care which the divine Providence took of
   us in our birth and infancy should engage us to an early piety and
   constant devotedness to his honour. He that was our help from our birth
   ought to be our hope from our youth. If we received so much mercy from
   God before we were capable of doing him any service, we should lose no
   time when we are capable. This comes in here as a support to the
   psalmist in his present distress; not only that God had given him his
   life and being, bringing him out of his mother's bowels into the world,
   and providing that he should not die from the womb, nor give up the
   ghost when he came out of the belly, but that he had betimes made him
   one of his family: "Thou art he that took me out of my mother's bowels
   into the arms of thy grace, under the shadow of thy wings, into the
   bond of thy covenant; thou tookest me into thy church, as a son of thy
   handmaid, and born in thy house, Ps. cxvi. 16. And therefore," (1.) "I
   have reason to hope that thou wilt protect me; thou that hast held me
   up hitherto wilt not let me fall now; thou that madest me wilt not
   forsake the work of thy own hands; thou that helpedst me when I could
   not help myself wilt not abandon me now that I am as helpless as I was
   then." (2.) "Therefore I have reason to resolve that I will devote
   myself unto thee: My praise shall therefore be continually of thee;"
   that is, "I will make it my business every day to praise thee and will
   take all occasions to do it."

   3. What his requests to God are, in this confidence.

   (1.) That he might never be put to confusion (v. 1), that he might not
   be disappointed of the mercy he expected and so made ashamed of his
   expectation. Thus we may all pray in faith that our confidence in God
   may not be our confusion. Hope of the glory of God is hope that makes
   not ashamed.

   (2.) That he might be delivered out of the hand of his enemies (v. 2):
   "Deliver me in thy righteousness. As thou art the righteous Judge of
   the world, pleading the cause of the injured and punishing the
   injurious, cause me in some way or other to escape" (God will, with the
   temptation, make a way to escape, 1 Cor. x. 13): "Incline thy ear unto
   my prayers, and, in answer to them, save me out of my troubles, v. 4.
   Deliver me, O my God! out of the hands of those that are ready to pull
   me in pieces." Three things he pleads for deliverance:--[1.] The
   encouragement God had given him to expect it: Thou hast given
   commandment to save me (v. 3); that is, thou hast promised to do it,
   and such efficacy is there in God's promises that they are often spoken
   of as commands, like that, Let there be light, and there was light. He
   speaks, and it is done. [2.] The character of his enemies; they are
   wicked, unrighteous, cruel men, and it will be for the honour of God to
   appear against them (v. 4), for he is a holy, just, and good God. [3.]
   The many eyes that were upon him (v. 7): "I am as a wonder unto many;
   every one waits to see what will be the issue of such extraordinary
   troubles as I have fallen into and such extraordinary confidence as I
   profess to have in God." Or, "I am looked upon as a monster, am one
   whom every body shuns, and therefore am undone if the Lord be not my
   refuge. Men abandon me, but God will not."

   (3.) That he might always find rest and safety in God (v. 3): Be thou
   my strong habitation; be thou to me a rock of repose, whereto I may
   continually resort. Those that are at home in God, that live a life of
   communion with him and confidence in him, that continually resort unto
   him by faith and prayer, having their eyes ever towards him, may
   promise themselves a strong habitation in him, such as will never fall
   of itself nor can ever be broken through by any invading power; and
   they shall be welcome to resort to him continually upon all occasions,
   and not be upbraided as coming too often.

   (4.) That he might have continual matter for thanksgiving to God, and
   might be continually employed in that pleasant work (v. 8): "Let my
   mouth be filled with thy praise, as now it is with my complaints, and
   then I shall not be ashamed of my hope, but my enemies will be ashamed
   of their insolence." Those that love God love to be praising him, and
   desire to be doing it all the day, not only in their morning and
   evening devotions, not only seven times a day (Ps. cxix. 164), but all
   the day, to intermix with all they say something or other that may
   redound to the honour and praise of God. They resolve to do it while
   they live; they hope to be doing it eternally in a better world.

   (5.) That he might not be neglected now in his declining years (v. 9):
   Cast me not off now in the time of my old age; forsake me not when my
   strength fails. Observe here, [1.] The natural sense he had of the
   infirmities of age: My strength fails. Where there was strength of body
   and vigour of mind, strong sight, a strong voice, strong limbs, alas!
   in old age they fail; the life is continued, but the strength is gone,
   or that which is his labour and sorrow, Ps. xc. 10. [2.] The gracious
   desire he had of the continuance of God's presence with him under these
   infirmities: Lord, cast me not off; do not then forsake me. This
   intimates that he should look upon himself as undone if God should
   abandon him. To be cast off and forsaken of God is a thing to be
   dreaded at any time, especially in the time of old age and when our
   strength fails us; for it is God that is the strength of our heart. But
   it intimates that he had reason to hope God would not desert him; the
   faithful servants of God may be comfortably assured that he will not
   cast them off in old age, nor forsake them when their strength fails
   them. He is a Master that is not wont to cast off old servants. In this
   confidence David here prays again (v. 12): "O God! be not far from me;
   let me not be under the apprehension of thy withdrawings, for then I am
   miserable. O my God! a God in covenant with me, make haste for my help,
   lest I perish before help come."

   II. He prays that his enemies might be made ashamed of their designs
   against him. Observe, 1. What it was which they unjustly said against
   him, v. 10, 11. Their plot was deep and desperate; it was against his
   life: They lay wait for my soul (v. 10), and are adversaries to that,
   v. 13. Their powers and policies were combined: They take counsel
   together. And very insolent they were in their deportment: They say,
   God has forsaken him; persecute and take him. Here their premises are
   utterly false, that because a good man was in great trouble and had
   continued long in it, and was not so soon delivered as perhaps he
   expected, therefore God had forsaken him and would have no more to do
   with him. All are not forsaken of God who think themselves so or whom
   others think to be so. And, as their premises were false, so their
   inference was barbarous. If God has forsaken him, then persecute and
   take him, and doubt not but to make a prey of him. This is talking to
   the grief of one whom God has smitten, Ps. lxix. 26. But thus they
   endeavour to discourage David, as Sennacherib endeavoured to intimidate
   Hezekiah by suggesting that God was his enemy and fought against him.
   Have I now come up without the Lord against this city, to destroy it?
   Isa. xxxvi. 10. It is true, if God has forsaken a man, there is none to
   deliver him; but therefore to insult over him ill becomes those who are
   conscious to themselves that they deserve to be for ever forsaken of
   God. But rejoice not against me, O my enemy! though I fall, I shall
   rise. He that seems to forsake for a small moment will gather with
   everlasting kindness. 2. What it was which he justly prayed for, from a
   spirit of prophecy, not a spirit of passion (v. 13): "Let them be
   confounded and consumed that are adversaries to my soul. If they will
   not be confounded by repentance, and so saved, let them be confounded
   with everlasting dishonour, and so ruined." God will turn into shame
   the glory of those who turn into shame the glory of God and his people.

Joyful Praises; Rejoicing in Hope.

   14 But I will hope continually, and will yet praise thee more and more.
     15 My mouth shall show forth thy righteousness and thy salvation all
   the day; for I know not the numbers thereof.   16 I will go in the
   strength of the Lord God: I will make mention of thy righteousness,
   even of thine only.   17 O God, thou hast taught me from my youth: and
   hitherto have I declared thy wondrous works.   18 Now also when I am
   old and grayheaded, O God, forsake me not; until I have showed thy
   strength unto this generation, and thy power to every one that is to
   come.   19 Thy righteousness also, O God, is very high, who hast done
   great things: O God, who is like unto thee!   20 Thou, which hast
   showed me great and sore troubles, shalt quicken me again, and shalt
   bring me up again from the depths of the earth.   21 Thou shalt
   increase my greatness, and comfort me on every side.   22 I will also
   praise thee with the psaltery, even thy truth, O my God: unto thee will
   I sing with the harp, O thou Holy One of Israel.   23 My lips shall
   greatly rejoice when I sing unto thee; and my soul, which thou hast
   redeemed.   24 My tongue also shall talk of thy righteousness all the
   day long: for they are confounded, for they are brought unto shame,
   that seek my hurt.

   David is here in a holy transport of joy and praise, arising from his
   faith and hope in God; we have both together v. 14, where there is a
   sudden and remarkable change of his voice; his fears are all silenced,
   his hopes raised, and his prayers turned into thanksgivings. "Let my
   enemies say what they will, to drive me to despair, I will hope
   continually, hope in all conditions, in the most cloudy and dark day; I
   will live upon hope and will hope to the end." Since we hope in one
   that will never fail us, let not our hope in him fail us, and then we
   shall praise him yet more and more. "The more they reproach me the more
   closely will I cleave to thee; I will praise thee more and better than
   ever I have done yet." The longer we live the more expert we should
   grow in praising God and the more we should abound in it. I will add
   over and above all thy praise, all the praise I have hitherto offered,
   for it is all too little. When we have said all we can, to the glory of
   God's grace, there is still more to be said; it is a subject that can
   never be exhausted, and therefore we should never grow weary of it. Now
   observe, in these verses,

   I. How his heart is established in faith and hope; and it is a good
   thing that the heart be so established. Observe,

   1. What he hopes in, v. 16. (1.) In the power of God: "I will go in the
   strength of the Lord God, not sit down in despair, but stir up myself
   to and exert myself in my work and warfare, will go forth and go on,
   not in any strength of my own, but in God's strength--disclaiming my
   own sufficiency and depending on him only as all-sufficient--in the
   strength of his providence and in the strength of his grace." We must
   always go about God's work in his strength, having our eyes up unto him
   to work in us both to will and to do. (2.) In the promise of God: "I
   will make mention of thy righteousness, that is, thy faithfulness to
   every word which thou hast spoken, the equity of thy disposals, and thy
   kindness to thy people that trust in thee. This I will make mention of
   as my plea in prayer for thy mercy." We may very fitly apply it to the
   righteousness of Christ, which is called the righteousness of God by
   faith, and which is witnessed by the law and the prophets; we must
   depend upon God's strength for assistance and upon Christ's
   righteousness for acceptance. In the Lord have I righteousness and
   strength, Isa. xlv. 24.

   2. What he hopes for.

   (1.) He hopes that God will not leave him in his old age, but will be
   the same to him to the end that he had been all along, v. 17, 18.
   Observe here, [1.] What God had done for him when he was young: Thou
   hast taught me from my youth. The good education and good instructions
   which his parents gave him when he was young he owns himself obliged to
   give God thanks for as a great favour. It is a blessed thing to be
   taught of God from our youth, from our childhood to know the holy
   scriptures, and it is what we have reason to bless God for. [2.] What
   he had done for God when he was middle-aged: He had declared all God's
   wondrous works. Those that have not good when they are young must be
   doing good when they are grown up, and must continue to communicate
   what they have received. We must own that all the works of God's
   goodness to us are wondrous works, admiring he should do so much for us
   who are so undeserving, and we must make it our business to declare
   them, to the glory of God and the good of others. [3.] What he desired
   of God now that he was old: Now that I am old and gray-headed, dying to
   this world and hastening to another, O God! forsake me not. This is
   what he earnestly desires and confidently hopes for. Those that have
   been taught of God from their youth, and have made it the business of
   their lives to honour him, may be sure that he will not leave them when
   they are old and gray-headed, will not leave them helpless and
   comfortless, but will make the evil days of old age their best days,
   and such as they shall have occasion to say they have pleasure in. [4.]
   What he designed to do for God in his old age: "I will not only show
   thy strength, by my own experience of it, to this generation, but I
   will leave my observations upon record for the benefit of posterity,
   and so who it to every one that is to come." As long as we live we
   should be endeavouring to glorify God and edify one another; and those
   that have had the largest and longest experience of the goodness of God
   to them should improve their experiences for the good of their friends.
   It is a debt which the old disciples of Christ owe to the succeeding
   generations to leave behind them a solemn testimony to the power,
   pleasure, and advantage of religion, and the truth of God's promises.

   (2.) He hopes that God would revive him and raise him up out of his
   present low and disconsolate condition (v. 20): Thou who hast made me
   to see and feel great and sore troubles, above most men, shalt quicken
   me again. Note, [1.] The best of God's saints and servants are
   sometimes exercised with great and sore troubles in this world. [2.]
   God's hand is to be eyed in all the troubles of the saints, and that
   will help to extenuate them and make them seem light. He does not say,
   "Thou hast burdened me with those troubles," but "shown them to me," as
   the tender father shows the child the rod to keep him in awe. [3.]
   Though God's people be brought ever so low he can revive them and raise
   them up. Are they dead? he can quicken them again. See 2 Cor. i. 9. Are
   they buried, as dead men out of mind? he can bring them up again from
   the depths of the earth, can cheer the most drooping spirit and raise
   the most sinking interest. [4.] If we have a due regard to the hand of
   God in our troubles, we may promise ourselves, in due time, a
   deliverance out of them. Our present troubles, though great and sore,
   shall be no hindrance to our joyful resurrection from the depths of the
   earth, witness our great Master, to whom this may have some reference;
   his Father showed him great and sore troubles, but quickened him and
   brought him up from the grave.

   (3.) He hopes that God would not only deliver him out of his troubles,
   but would advance his honour and joy more than ever (v. 21): "Thou
   shalt not only restore me to my greatness again, but shalt increase it,
   and give me a better interest, after this shock, than before; thou
   shalt not only comfort me, but comfort me on every side, so that I
   shall see nothing black or threatening on any side." Note, Sometimes
   God makes his people's troubles contribute to the increase of their
   greatness, and their sun shines the brighter for having been under a
   cloud. If he make them contribute to the increase of their goodness,
   that will prove in the end the increase of their greatness, their
   glory; and if he comfort them on every side, according to the time and
   degree wherein he has afflicted them on every side, they will have no
   reason to complain. When our Lord Jesus was quickened again, and
   brought back from the depths of the earth, his greatness was increased,
   and he entered on the joy set before him.

   (4.) He hopes that all his enemies would be put to confusion, v. 24. He
   speaks of it with the greatest assurance as a thing done, and triumphs
   in it accordingly: They are confounded, they are brought to shame, that
   seek my hurt. His honour would be their disgrace and his comfort their
   vexation.

   II. Let us now see how his heart is enlarged in joy and praises, how he
   rejoices in hope, and sings in hope for we are saved by hope.

   1. He will speak of God's righteousness and his salvation, as great
   things, things which he was well acquainted with, and much affected
   with, which he desired God might have the glory of and others might
   have the comfortable knowledge of (v. 15): My mouth shall show forth
   thy righteousness and thy salvation; and again (v. 24), My tongue shall
   talk of thy righteousness, and this all the day. God's righteousness,
   which David seems here to be in a particular manner affected with,
   includes a great deal: the rectitude of his nature, the equity of his
   providential disposals, the righteous laws he has given us to be ruled
   by, the righteous promises he has given us to depend upon, and the
   everlasting righteousness which his Son has brought in for our
   justification. God's righteousness and his salvation are here joined
   together; let no man think to put them asunder, nor expect salvation
   without righteousness, Ps. l. 23. If these two are made the objects of
   our desire, let them be made the subjects of our discourse all the day,
   for they are subjects that can never be exhausted.

   2. He will speak of them with wonder and admiration, as one astonished
   at the dimensions of divine love and grace, the height and depth, the
   length and breadth, of it: "I know not the numbers thereof, v. 15.
   Though I cannot give a particular account of thy favours to me, they
   are so many, so great (if I would count them, they are more in number
   than the sand, Ps. xl. 5), yet, knowing them to be numberless, I will
   be still speaking of them, for in them I shall find new matter," v. 19.
   The righteousness that is in God is very high; that which is done by
   him for his people is very great: put both together, and we shall say,
   O God! who is like unto thee? This is praising God, acknowledging his
   perfections and performances to be, (1.) Above our conception; they are
   very high and great, so high that we cannot apprehend them, so great
   that we cannot comprehend them. (2.) Without any parallel; no being
   like him, no works like his: O God! who is like unto thee? None in
   heaven, none on earth, no angel, no king. God is a non-such; we do not
   rightly praise him if we do not own him to be so.

   3. He will speak of them with all the expressions of joy and
   exultation, v. 22, 23. Observe,

   (1.) How he would eye God in praising him. [1.] As a faithful God: I
   will praise thee, even thy truth. God is made known by his word; if we
   praise that, and the truth of that, we praise him. By faith we set to
   our seal that God is true; and so we praise his truth. [2.] As a God in
   covenant with him: "O my God! whom I have consented to and avouched for
   mine." As in our prayers, so in our praises, we must look up to God as
   our God, and give him the glory of our interest in him and relation to
   him. [3.] As the Holy One of Israel, Israel's God in a peculiar manner,
   glorious in his holiness among that people and faithful to his covenant
   with them. It is God's honour that he is a Holy One; it is his people's
   honour that he is the Holy One of Israel.

   (2.) How he will express his joy and exultation. [1.] With his hand, in
   sacred music--with the psaltery, with the harp; at these David
   excelled, and the best of his skill shall be employed in setting forth
   God's praises to such advantage as might affect others. [2.] With his
   lips, in sacred songs: "Unto thee will I sing, to thy honour, and with
   a desire to be accepted of thee. My lips shall greatly rejoice when I
   sing unto thee, knowing they cannot be better employed." [3.] In both
   with his heart: "My soul shall rejoice which thou hast redeemed." Note,
   First, Holy joy is the very heart and life of thankful praise.
   Secondly, We do not make melody to the Lord, in singing his praises, if
   we do not do it with our hearts. My lips shall rejoice, but that is
   nothing; lip-labour, though ever so well laboured, if that be all, is
   but lost labour in serving God; the soul must be at work, and with all
   that is within us we must bless his holy name, else all about us is
   worth little. Thirdly, Redeemed souls ought to be joyful thankful
   souls. The work of redemption ought, above all God's works, to be
   celebrated by us in our praises. The Lamb that was slain, and has
   redeemed us to God, must therefore be counted worthy of all blessing
   and praise.
     __________________________________________________________________

P S A L M S

  PSALM LXXII.

   The foregoing psalm was penned by David when he was old, and, it should
   seem, so was this too; for Solomon was now standing fair for the crown;
   that was his prayer for himself, this for his son and successor, and
   with these two the prayers of David the son of Jesse are ended, as we
   find in the close of this psalm. If we have but God's presence with us
   while we live, and good hopes concerning those that shall come after us
   that they shall be praising God on earth when we are praising him in
   heaven, it is enough. This is entitled "a psalm for Solomon:" it is
   probable that David dictated it, or, rather, that it was by the blessed
   Spirit dictated to him, when, a little before he died, by divine
   direction he settled the succession, and gave orders to proclaim
   Solomon king, 1 Kings i. 30, &c. But, though Solomon's name is here
   made use of, Christ's kingdom is here prophesied of under the type and
   figure of Solomon's. David knew what the divine oracle was, That "of
   the fruit of his loins, according to the flesh, he would raise up
   Christ to sit on his throne," Acts ii. 30. To him he here bears
   witness, and with the prospect of the glories of his kingdom he
   comforted himself in his dying moments when he foresaw that his house
   would not be so with God, not so great not so good, as he wished.
   David, in spirit, I. Begins with a short prayer for his successor, ver.
   1. II. He passes immediately into a long prediction of the glories of
   his reign, ver. 2-17. And, III. He concludes with praise to the God of
   Israel, ver. 18-20. In singing this psalm we must have an eye to
   Christ, praising him as a King, and pleasing ourselves with our
   happiness as his subjects.

Prayer for Solomon.

   A psalm for Solomon.

   1 Give the king thy judgments, O God, and thy righteousness unto the
   king's son.

   This verse is a prayer for the king, even the king's son.

   I. We may apply it to Solomon: Give him thy judgments, O God! and thy
   righteousness; make him a man, a king; make him a good man, a good
   king. 1. It is the prayer of a father for his child, a dying blessing,
   such as the patriarchs bequeathed to their children. The best thing we
   can ask of God for our children is that God will give them wisdom and
   grace to know and do their duty; that is better than gold. Solomon
   learned to pray for himself as his father had prayed for him, not that
   God would give him riches and honour, but a wise and understanding
   heart. It was a comfort to David that his own son was to be his
   successor, but more so that he was likely to be both judicious and
   righteous. David had given him a good education (Prov. iv. 3), had
   taught him good judgment and righteous, yet that would not do unless
   God gave him his judgments. Parents cannot give grace to their
   children, but may by prayer bring them to the God of grace, and shall
   not seek him in vain, for their prayer shall either be answered or it
   shall return with comfort into their own bosom. 2. It is the prayer of
   a king for his successor. David had executed judgment and justice
   during his reign, and now he prays that his son might do so too. Such a
   concern as this we should have for posterity, desiring and endeavouring
   that those who come after us may do God more and better service in
   their day than we have done in ours. Those have little love either to
   God or man, and are of a very narrow selfish spirit, who care not what
   becomes of the world and the church when they are gone. 3. It is the
   prayer of subjects for their king. It should seem, David penned this
   psalm for the use of the people, that they, in singing, might pray for
   Solomon. Those who would live quiet and peaceable lives must pray for
   kings and all in authority, that God would give them his judgments and
   righteousness.

   II. We may apply it to Christ; not that he who intercedes for us needs
   us to intercede for him; but, 1. It is a prayer of the Old-Testament
   church for sending the Messiah, as the church's King, King on the holy
   hill of Zion, of whom the King of kings had said, Thou art my Son, Ps.
   ii. 6, 7. "Hasten his coming to whom all judgment is committed;" and we
   must thus hasten the second coming of Christ, when he shall judge the
   world in righteousness. 2. It is an expression of the satisfaction
   which all true believers take in the authority which the Lord Jesus has
   received from the Father: "Let him have all power both in heaven and
   earth, and be the Lord our righteousness; let him be the great trustee
   of divine grace for all that are his; give it to him, that he may give
   it to us."

The Kingdom of Messiah.

   2 He shall judge thy people with righteousness, and thy poor with
   judgment.   3 The mountains shall bring peace to the people, and the
   little hills, by righteousness.   4 He shall judge the poor of the
   people, he shall save the children of the needy, and shall break in
   pieces the oppressor.   5 They shall fear thee as long as the sun and
   moon endure, throughout all generations.   6 He shall come down like
   rain upon the mown grass: as showers that water the earth.   7 In his
   days shall the righteous flourish; and abundance of peace so long as
   the moon endureth.   8 He shall have dominion also from sea to sea, and
   from the river unto the ends of the earth.   9 They that dwell in the
   wilderness shall bow before him; and his enemies shall lick the dust.
   10 The kings of Tarshish and of the isles shall bring presents: the
   kings of Sheba and Seba shall offer gifts.   11 Yea, all kings shall
   fall down before him: all nations shall serve him.   12 For he shall
   deliver the needy when he crieth; the poor also, and him that hath no
   helper.   13 He shall spare the poor and needy, and shall save the
   souls of the needy.   14 He shall redeem their soul from deceit and
   violence: and precious shall their blood be in his sight.   15 And he
   shall live, and to him shall be given of the gold of Sheba: prayer also
   shall be made for him continually; and daily shall he be praised.   16
   There shall be a handful of corn in the earth upon the top of the
   mountains; the fruit thereof shall shake like Lebanon: and they of the
   city shall flourish like grass of the earth.   17 His name shall endure
   for ever: his name shall be continued as long as the sun: and men shall
   be blessed in him: all nations shall call him blessed.

   This is a prophecy of the prosperity and perpetuity of the kingdom of
   Christ under the shadow of the reign of Solomon. It comes in, 1. As a
   plea to enforce the prayer: "Lord, give him thy judgments and thy
   righteousness, and then he shall judge thy people with righteousness,
   and so shall answer the end of his elevation, v. 2. Give him thy grace,
   and then thy people, committed to his charge, will have the benefit of
   it." Because God loved Israel, he made him king over them to do
   judgment and justice, 2 Chron. ix. 8. We may in faith wrestle with God
   for that grace which we have reason to think will be of common
   advantage to his church. 2. As an answer of peace to the prayer. As by
   the prayer of faith we return answers to God's promises of mercy, so by
   the promises of mercy God returns answers to our prayers of faith. That
   this prophecy must refer to the kingdom of the Messiah is plain,
   because there are many passages in it which cannot be applied to the
   reign of Solomon. There was indeed a great deal of righteousness and
   peace, at first, in the administration of his government; but, before
   the end of his reign, there were both trouble and unrighteousness. The
   kingdom here spoken of is to last as long as the sun, but Solomon's was
   soon extinct. Therefore even the Jewish expositors understand it of the
   kingdom of the Messiah.

   Let us observe the many great and precious promises here made, which
   were to have their full accomplishment only in the kingdom of Christ;
   and yet some of them were in part fulfilled in Solomon's reign.

   I. That it should be a righteous government (v. 2): He shall judge thy
   people with righteousness. Compare Isa. xi. 4. All the laws of Christ's
   kingdom are consonant to the eternal rules of equity; the chancery it
   erects to relieve against the rigours of the broken law is indeed a
   court of equity; and against the sentence of his last judgment there
   will lie no exception. The peace of his kingdom shall be supported by
   righteousness (v. 3); for then only is the peace like a river, when the
   righteousness is as the waves of the sea. The world will be judged in
   righteousness, Acts xvii. 31.

   II. That it should be a peaceable government: The mountains shall bring
   peace, and the little hills (v. 3); that is (says Dr. Hammond), both
   the superior and the inferior courts of judicature in Solomon's
   kingdom. There shall be abundance of peace, v. 7. Solomon's name
   signifies peaceable, and such was his reign; for in it Israel enjoyed
   the victories of the foregoing reign and preserved the tranquillity and
   repose of that reign. But peace is, in a special manner, the glory of
   Christ's kingdom; for, as far as it prevails, it reconciles men to God,
   to themselves, and to one another, and slays all enmities; for he is
   our peace.

   III. That the poor and needy should be, in a particular manner, taken
   under the protection of this government: He shall judge thy poor, v. 2.
   Those are God's poor that are impoverished by keeping a good
   conscience, and those shall be provided for with a distinguishing care,
   shall be judged for with judgment, with a particular cognizance taken
   of their case and a particular vengeance taken for their wrongs. The
   poor of the people, and the children of the needy, he will be sure so
   to judge as to save, v. 4. This is insisted upon again (v. 12, 13),
   intimating that Christ will be sure to carry his cause on behalf of his
   injured poor. He will deliver the needy that lie at the mercy of their
   oppressors, the poor also, both because they have no helper and it is
   for his honour to help them and because they cry unto him and he has
   promised, in answer to their prayers, to help them; they by prayer
   commit themselves unto him, Ps. x. 14. He will spare the needy that
   throw themselves on his mercy, and will not be rigorous and severe with
   them; he will save their souls, and that is all they desire. Blessed
   are the poor in spirit, for theirs is the kingdom of heaven. Christ is
   the poor man's King.

   IV. That proud oppressors shall be reckoned with: He shall break them
   in pieces (v. 4), shall take away their power to hurt, and punish them
   for all the mischief they have done. This is the office of a good king,
   Parcere subjectis, et debellare superbos--To spare the vanquished and
   debase the proud. The devil is the great oppressor, whom Christ will
   break in pieces and of whose kingdom he will be the destruction. With
   the breath of his mouth shall he slay that wicked one (Isa. xi. 4), and
   shall deliver the souls of his people from deceit and violence, v. 14.
   He shall save from the power of Satan, both as an old serpent working
   by deceit to ensnare them and as a roaring lion working by violence to
   terrify and devour them. So precious shall their blood be unto him that
   not a drop of it shall be shed, by the deceit or violence of Satan or
   his instruments, without being reckoned for. Christ is a King, who,
   though he calls his subjects sometimes to resist unto blood for him,
   yet is not prodigal of their blood, nor will ever have it parted with
   but upon a valuable consideration to his glory and theirs, and the
   filling up of the measure of their enemies' iniquity.

   V. That religion shall flourish under Christ's government (v. 5): They
   shall fear thee as long as the sun and moon endure. Solomon indeed
   built the temple, and the fear and worship of God were well kept up,
   for some time, under his government, but it did not last long; this
   therefore must point at Christ's kingdom, all the subjects of which are
   brought to and kept in the fear of God; for the Christian religion has
   a direct tendency to, and a powerful influence upon, the support and
   advancement of natural religion. Faith in Christ will set up, and keep
   up, the fear of God; and therefore this is the everlasting gospel that
   is preached, Fear God, and give honour to him, Rev. xiv. 7. And, as
   Christ's government promotes devotion towards God, so it promotes both
   justice and charity among men (v. 7): In his days shall the righteous
   flourish; righteousness shall be practised, and those that practise
   righteousness shall be preferred. Righteousness shall abound and be in
   reputation, shall command and be in power. The law of Christ, written
   in the heart, disposes men to be honest and just, and to render to all
   their due; it likewise disposes men to live in love, and so it produces
   abundance of peace and beats swords into ploughshares. Both holiness
   and love shall be perpetual in Christ's kingdom, and shall never go to
   decay, for the subjects of it shall fear God as long as the sun and
   moon endure; Christianity, in the profession of it, having got footing
   in the world, shall keep its ground till the end of time, and having,
   in the power of it, got footing in the heart, it will continue there
   till, by death, the sun, and the moon, and the stars (that is, the
   bodily senses) are darkened. Through all the changes of the world, and
   all the changes of life, Christ's kingdom will support itself; and, if
   the fear of God continue as long as the sun and moon, abundance of
   peace will. The peace of the church, the peace of the soul, shall run
   parallel with its purity and piety, and last as long as these last.

   VI. That Christ's government shall be very comfortable to all his
   faithful loving subjects (v. 6): He shall, by the graces and comforts
   of his Spirit, come down like rain upon the mown grass; not on that
   which is cut down, but that which is left growing, that it may spring
   again, though it was beheaded. The gospel of Christ distils as the
   rain, which softens the ground that was hard, moistens that which was
   dry, and so makes it green and fruitful, Isa. lv. 10. Let our hearts
   drink in the rain, Heb. vi. 7.

   VII. That Christ's kingdom shall be extended very far, and greatly
   enlarged; considering,

   1. The extent of his territories (v. 8): He shall have dominion from
   sea to sea (from the South Sea to the North, or from the Red Sea to the
   Mediterranean) and from the river Euphrates, or Nile, to the ends of
   the earth. Solomon's dominion was very large (1 Kings iv. 21),
   according to the promise, Gen. xv. 18. But no sea, no river, is named,
   that it might, by these proverbial expressions, intimate the universal
   monarchy of the Lord Jesus. His gospel has been, or shall be, preached
   to all nations (Matt. xxiv. 14), and the kingdoms of the world shall
   become his kingdoms (Rev. xi. 15) when the fulness of the Gentiles
   shall be brought in. His territories shall be extended to those
   countries, (1.) That were strangers to him: Those that dwell in the
   wilderness, out of all high roads, that seldom hear news, shall hear
   the glad tidings of the Redeemer and redemption by him, shall bow
   before him, shall believe in him, accept of him, worship him, and take
   his yoke upon them. Before the Lord Jesus we must all either bow or
   break; if we break, we are ruined--if we bow, we are certainly made for
   ever. (2.) That were enemies to him, and had fought against him: They
   shall lick the dust; they shall be brought down and laid in the dust,
   shall bite the ground for vexation, and be so hunger-bitten that they
   shall be glad of dust, the serpent's meat (Gen. iii. 15), for of his
   seed they are; and over whom shall not he rule, when his enemies
   themselves are thus humbled and brought low?

   2. The dignity of his tributaries. He shall not only reign over those
   that dwell in the wilderness, the peasants and cottagers, but over
   those that dwell in the palaces (v. 10): The kings of Tarshish, and of
   the isles, that lie most remote from Israel and are the isles of the
   Gentiles (Gen. x. 5), shall bring presents to him as their sovereign
   Lord, by and under whom they hold their crowns and all their crown
   lands. They shall court his favour, and make an interest in him, that
   they may hear his wisdom. This was literally fulfilled in Solomon (for
   all the kings of the earth sought the wisdom of Solomon, and brought
   every man his present, 2 Chron. ix. 23, 24), and in Christ too, when
   the wise men of the east, who probably were men of the first rank in
   their own country, came to worship him and brought him presents, Matt.
   ii. 11. They shall present themselves to him; that is the best present
   we can bring to Christ, and without that no other present is
   acceptable, Rom. xii. 1. They shall offer gifts, spiritual sacrifices
   of prayer and praise, offer them to Christ as their God, on Christ as
   their altar, which sanctifies every gift. Their conversion to God is
   called the offering up, or sacrificing, of the Gentiles, Rom. xv. 16.
   Yea, all kings shall, sooner or later, fall down before him, either to
   do their duty to him or to receive their doom from him, v. 11. They
   shall fall before him, either as his willing subjects or as his
   conquered captives, as suppliants for his mercy or expectants of his
   judgment. And, when the kings submit, the people come in of course: All
   nations shall serve him; all shall be invited into his service; some of
   all nations shall come into it, and in every nation incense shall be
   offered to him and a pure offering, Mal. i. 11; Rev. vii. 9.

   VIII. That he shall be honoured and beloved by all his subjects (v.
   15): He shall live; his subjects shall desire his life (O king! live
   for ever) and with good reason; for he has said, Because I live, you
   shall live also; and of him it is witnessed that he liveth, ever
   liveth, making intercession, Heb. vii. 8, 25. He shall live, and live
   prosperously; and, 1. Presents shall be made to him. Though he shall be
   able to live without them, for he needs neither the gifts nor the
   services of any, yet to him shall be given of the gold of Sheba--gold,
   the best of metals, gold of Sheba, which probably was the finest gold;
   for he that is best must be served with the best. Those that have
   abundance of the wealth of this world, that have gold at command, must
   give it to Christ, must serve him with it, do good with it. Honour the
   Lord with thy substance. 2. Prayers shall be made for him, and that
   continually. The people prayed for Solomon, and that helped to make him
   and his reign so great a blessing to them. It is the duty of subjects
   to make prayers, intercessions, and giving of thanks, for kings and all
   in authority, not in compliment to them, as is too often done, but in
   concern for the public welfare. But how is this applied to Christ? He
   needs not our prayers, nor can have any benefit by them. But the
   Old-Testament saints prayed for his coming, prayed continually for it;
   for they called him, He that should come. And now that he has come we
   must pray for the success of his gospel and the advancement of his
   kingdom, which he calls praying for him (Hosanna to the Son of David,
   prosperity to his reign), and we must pray for his second coming. It
   may be read, Prayer shall be made through him, or for his sake;
   whatsoever we ask of the Father shall be in his name and in dependence
   upon his intercession. 3. Praises shall be made of him, and high
   encomiums given of his wisdom, justice, and goodness: Daily shall he be
   praised. By praying daily in his name we give him honour. Subjects
   ought to speak well of the government that is a blessing to them; and
   much more ought all Christians to praise Jesus Christ, daily to praise
   him; for they owe their all to him, and to him they lie under the
   highest obligations.

   IX. That under his government there shall be a wonderful increase both
   of meat and mouths, both of the fruits of the earth in the country and
   of the people inhabiting the cities, v. 16. 1. The country shall grow
   rich. Sow but a handful of corn on the top of the mountains, whence one
   would expect but little, and yet the fruit of it shall shake like
   Lebanon; it shall come up like a wood, so thick, and tall, and strong,
   like the cedars of Lebanon. Even upon the tops of the mountains the
   earth shall bring forth by handfuls; that is an expression of great
   plenty (Gen. xli. 47), as the grass upon the house top is said to be
   that wherewith the mower fills not his hand. This is applicable to the
   wonderful productions of the seed of the gospel in the days of the
   Messiah. A handful of that seed, sown in the mountainous and barren
   soil of the Gentile world, produced a wonderful harvest gathered in to
   Christ, fruit that shook like Lebanon. The fields were white to the
   harvest, John iv. 35; Matt. ix. 37. The grain of mustard-seed grew up
   to a great tree. 2. The towns shall grow populous: Those of the city
   shall flourish like grass, for number, for verdure. The gospel church,
   the city of God among men, shall have all the marks of prosperity, many
   shall be added to it, and those that are shall be happy in it.

   X. That his government shall be perpetual, both to his honour and to
   the happiness of his subjects. The Lord Jesus shall reign for ever, and
   of him only this must be understood, and not at all of Solomon. It is
   Christ only that shall be feared throughout all generations (v. 5) and
   as long as the sun and moon endure, v. 7. 1. The honour of the princes
   is immortal and shall never be sullied (v. 17): His name shall endure
   for ever, in spite of all the malicious attempts and endeavours of the
   powers of darkness to eclipse the lustre of it and to cut off the line
   of it; it shall be preserved; it shall be perpetuated; it shall be
   propagated. As the names of earthly princes are continued in their
   posterity, so Christ's in himself. Filiabitur nomen ejus--His name
   shall descend to posterity. All nations, while the world stands, shall
   call him blessed, shall bless God for him, continually speak well of
   him, and think themselves happy in him. To the end of time, and to
   eternity, his name shall be celebrated, shall be made use of; every
   tongue shall confess it and every knee shall bow before it. 2. The
   happiness of the people if universal too; it is complete and
   everlasting: Men shall be blessed, truly and for ever blessed, in him.
   This plainly refers to the promise made unto the fathers that in the
   Messiah all the nations of the earth should be blessed. Gen. xii. 3.

Thanksgiving and Prayer.

   18 Blessed be the Lord God, the God of Israel, who only doeth wondrous
   things.   19 And blessed be his glorious name for ever: and let the
   whole earth be filled with his glory; Amen, and Amen.   20 The prayers
   of David the son of Jesse are ended.

   Such an illustrious prophecy as is in the foregoing verses of the
   Messiah and his kingdom may fitly be concluded, as it is here, with
   hearty prayers and praises.

   I. The psalmist is here enlarged in thanksgivings for the prophecy and
   promise, v. 18, 19. So sure is every word of God, and with so much
   satisfaction may we rely upon it, that we have reason enough to give
   thanks for what he has said, though it be not yet done. We must own
   that for all the great things he has done for the world, for the
   church, for the children of men, for his own children, in the kingdom
   of providence, in the kingdom of grace, for all the power and trust
   lodged in the hands of the Redeemer, God is worthy to be praised; we
   must stir up ourselves and all that is within us to praise him after
   the best manner, and desire that all others may do it. Blessed be the
   Lord, that is, blessed be his glorious name; for it is only in his name
   that we can contribute any thing to his glory and blessedness, and yet
   that is also exalted above all blessing and praise. Let it be blessed
   for ever, it shall be blessed for ever, it deserves to be blessed for
   ever, and we hope to be forever blessing it. We are here taught to
   bless the name of Christ, and to bless God in Christ, for all that
   which he has done for us by him. We must bless him, 1. As the Lord God,
   as a self-existent self-sufficient Being, and our sovereign Lord. 2. As
   the God of Israel, in covenant with that people and worshipped by them,
   and who does this in performance of the truth unto Jacob and the mercy
   to Abraham, 3. As the God who only does wondrous things, in creation
   and providence, and especially this work of redemption, which excels
   them all. Men's works are little, common, trifling things, and even
   these they could not do without him. But God does all by his own power,
   and they are wondrous things which he does, and such as will be the
   eternal admiration of saints and angels.

   II. He is earnest in prayer for the accomplishment of this prophecy and
   promise: Let the whole earth be filled with his glory, as it will be
   when the kings of Tarshish, and the isles, shall bring presents to him.
   It is sad to think how empty the earth is of the glory of God, how
   little service and honour he has from a world to which he is such a
   bountiful benefactor. All those, therefore, that wish well to the
   honour of God and the welfare of mankind, cannot but desire that the
   earth may be filled with the discoveries of his glory, suitably
   returned in thankful acknowledgments of his glory. Let every heart, and
   every mouth, and every assembly, be filled with the high praises of
   God. We shall see how earnest David is in this prayer, and how much his
   heart is in it, if we observe, 1. How he shuts up the prayer with a
   double seal: "Amen and amen; again and again I say, I say it and let
   all others say the same, so be it. Amen to my prayer; Amen to the
   prayers of all the saints to this purport--Hallowed be thy name; thy
   kingdom come." 2. How he ever shuts up his life with this prayer, v.
   20. This was the last psalm that ever he penned, though not placed last
   in this collection; he penned it when he lay on his death-bed, and with
   this he breathes his last: "Let God be glorified, let the kingdom of
   the Messiah be set up, and kept up, in the world, and I have enough, I
   desire no more. With this let the prayers of David the son of Jesse be
   ended. Even so, come, Lord Jesus, come quickly."
     __________________________________________________________________

P S A L M S

  PSALM LXXIII.

   This psalm, and the ten that next follow it, carry the name of Asaph in
   the titles of them. If he was the penman of them (as many think), we
   rightly call them psalms of Asaph. If he was only the chief musician,
   to whom they were delivered, our marginal reading is right, which calls
   them psalms for Asaph. It is probable that he penned them; for we read
   of the words of David and of Asaph the seer, which were used in
   praising God in Hezekiah's time, 2 Chron. xxix. 30. Though the Spirit
   of prophecy by sacred songs descended chiefly on David, who is
   therefore styled "the sweet psalmist of Israel," yet God put some of
   that Spirit upon those about him. This is a psalm of great use; it
   gives us an account of the conflict which the psalmist had with a
   strong temptation to envy the prosperity of wicked people. He begins
   his account with a sacred principle, which he held fast, and by the
   help of which he kept his ground and carried his point, ver. 1. He then
   tells us, I. How he got into the temptation, ver. 2-14. II. How he got
   out of the temptation and gained a victory over it, ver. 15-20. III.
   How he got by the temptation and was the better for it, ver. 21-23. If,
   in singing this psalm, we fortify ourselves against the life
   temptation, we do not use it in vain. The experiences of others should
   be our instructions.

God's Goodness to His People; Unsanctified Prosperity.

   A psalm of Asaph.

   1 Truly God is good to Israel, even to such as are of a clean heart.
   2 But as for me, my feet were almost gone; my steps had well nigh
   slipped.   3 For I was envious at the foolish, when I saw the
   prosperity of the wicked.   4 For there are no bands in their death:
   but their strength is firm.   5 They are not in trouble as other men;
   neither are they plagued like other men.   6 Therefore pride compasseth
   them about as a chain; violence covereth them as a garment.   7 Their
   eyes stand out with fatness: they have more than heart could wish.   8
   They are corrupt, and speak wickedly concerning oppression: they speak
   loftily.   9 They set their mouth against the heavens, and their tongue
   walketh through the earth.   10 Therefore his people return hither: and
   waters of a full cup are wrung out to them.   11 And they say, How doth
   God know? and is there knowledge in the most High?   12 Behold, these
   are the ungodly, who prosper in the world; they increase in riches.
   13 Verily I have cleansed my heart in vain, and washed my hands in
   innocency.   14 For all the day long have I been plagued, and chastened
   every morning.

   This psalm begins somewhat abruptly: Yet God is good to Israel (so the
   margin reads it); he had been thinking of the prosperity of the wicked;
   while he was thus musing the fire burned, and at last he spoke by way
   of check to himself for what he had been thinking of. "However it be,
   yet God is good." Though wicked people receive many of the gifts of his
   providential bounty, yet we must own that he is, in a peculiar manner,
   good to Israel; they have favours from him which others have not.

   The psalmist designs an account of a temptation he was strongly
   assaulted with--to envy the prosperity of the wicked, a common
   temptation, which has tried the graces of many of the saints. Now in
   this account,

   I. He lays down, in the first place, that great principle which he is
   resolved to abide by and not to quit while he was parleying with this
   temptation, v. 1. Job, when he was entering into such a temptation,
   fixed for his principle the omniscience of God: Times are not hidden
   from the Almighty, Job xxiv. 1. Jeremiah's principle is the justice of
   God: Righteous art thou, O God! when I plead with thee, Jer. xii. 1.
   Habakkuk's principle is the holiness of God: Thou art of purer eyes
   than to behold iniquity, Hab. i. 13. The psalmist's, here, is the
   goodness of God. These are truths which cannot be shaken and which we
   must resolve to live and die by. Though we may not be able to reconcile
   all the disposals of Providence with them, we must believe they are
   reconcilable. Note, Good thoughts of God will fortify us against many
   of Satan's temptations. Truly God is good; he had had many thoughts in
   his mind concerning the providences of God, but this word, at last,
   settled him: "For all this, God is good, good to Israel, even to those
   that are of a clean heart." Note, 1. Those are the Israel of God that
   are of a clean heart, purified by the blood of Christ, cleansed from
   the pollutions of sin, and entirely devoted to the glory of God. An
   upright heart is a clean heart; cleanness is truth in the inward part.
   2. God, who is good to all, is in a special manner good to his church
   and people, as he was to Israel of old. God was good to Israel in
   redeeming them out of Egypt, taking them into covenant with himself,
   giving them his laws and ordinances, and in the various providences
   that related to them; he is, in like manner, good to all those that are
   of a clean heart, and, whatever happens, we must not think otherwise.

   II. He comes now to relate the shock that was given to his faith in
   God's distinguishing goodness to Israel by a strong temptation to envy
   the prosperity of the wicked, and therefore to think that the Israel of
   God are no happier than other people and that God is no kinder to them
   than to others.

   1. He speaks of it as a very narrow escape that he had not been quite
   foiled and overthrown by this temptation (v. 2): "But as for me, though
   I was so well satisfied in the goodness of God to Israel, yet my feet
   were almost gone (the tempter had almost tripped up my heels), my steps
   had well-nigh slipped (I had like to have quitted my religion, and
   given up all my expectations of benefit by it); for I was envious at
   the foolish." Note, 1. The faith even of strong believers may sometimes
   be sorely shaken and ready to fail them. There are storms that will try
   the firmest anchors. 2. Those that shall never be quite undone are
   sometimes very near it, and, in their own apprehension, as good as
   gone. Many a precious soul, that shall live for ever, had once a very
   narrow turn for its life; almost and well-nigh ruined, but a step
   between it and fatal apostasy, and yet snatched as a brand out of the
   burning, which will for ever magnify the riches of divine grace in the
   nations of those that are saved. Now,

   2. Let us take notice of the process of the psalmist's temptation, what
   he was tempted with and tempted to.

   (1.) He observed that foolish wicked people have sometimes a very great
   share of outward prosperity. He saw, with grief, the prosperity of the
   wicked, v. 3. Wicked people are really foolish people, and act against
   reason and their true interest, and yet every stander-by sees their
   prosperity. [1.] They seem to have the least share of the troubles and
   calamities of this life (v. 5): They are not in the troubles of other
   men, even of wise and good men, neither are they plagued like other
   men, but seem as if by some special privilege they were exempted from
   the common lot of sorrows. If they meet with some little trouble, it is
   nothing to what others endure that are less sinners and yet greater
   sufferers. [2.] They seem to have the greatest share of the comforts of
   this life. They live at ease, and bathe themselves in pleasures, so
   that their eyes stand out with fatness, v. 7. See what the excess of
   pleasure is; the moderate use of it enlightens the eyes, but those that
   indulge themselves inordinately in the delights of sense have their
   eyes ready to start out of their heads. Epicures are really their own
   tormentors, by putting a force upon nature, while they pretend to
   gratify it. And well may those feed themselves to the full who have
   more than heart could wish, more than they themselves ever thought of
   or expected to be masters of. They have, at least, more than a humble,
   quiet, contented heart could wish, yet not so much as they themselves
   wish for. There are many who have a great deal of this life in their
   hands, but nothing of the other life in their hearts. They are ungodly,
   live without the fear and worship of God, and yet they prosper and get
   on in the world, and not only are rich, but increase in riches, v. 12.
   They are looked upon as thriving men; while others have much ado to
   keep what they have, they are still adding more, more honour, power,
   pleasure, by increasing in riches. They are the prosperous of the age,
   so some read it. [3.] Their end seems to be peace. This is mentioned
   first, as the most strange of all, for peace in death was every thought
   to be the peculiar privilege of the godly (Ps. xxxvii. 37), yet, to
   outward appearance, it is often the lot of the ungodly (v. 4): There
   are no bands in their death. They are not taken off by a violent death;
   they are foolish, and yet die not as fools die; for their hands are not
   bound nor their feet put into fetters, 2 Sam. iii. 33, 34. They are not
   taken off by an untimely death, like the fruit forced from the tree
   before it is ripe, but are left to hang on, till, through old age, they
   gently drop of themselves. They do not die of sore and painful
   diseases: There are no pangs, no agonies, in their death, but their
   strength is firm to the last, so that they scarcely feel themselves
   die. They are of those who die in their full strength, being wholly at
   ease and quiet, not of those that die in the bitterness of their souls
   and never eat with pleasure, Job xxi. 23, 25. Nay, they are not bound
   by the terrors of conscience in their dying moments; they are not
   frightened either with the remembrance of their sins or the prospect of
   their misery, but die securely. We cannot judge of men's state on the
   other side death either by the manner of their death or the frame of
   their spirits in dying. Men may die like lambs, and yet have their
   place with the goats.

   (2.) He observed that they made a very bad use of their outward
   prosperity and were hardened by it in their wickedness, which very much
   strengthened the temptation he was in to fret at it. If it had done
   them any good, if it had made them less provoking to God or less
   oppressive to man, it would never have vexed him; but it had quite a
   contrary effect upon them. [1.] It made them very proud and haughty.
   Because they live at ease, pride compasses them as a chain, v. 6. They
   show themselves (to all that see them) to be puffed up with their
   prosperity, as men show their ornaments. The pride of Israel testifies
   to his face, Hos. v. 5; Isa. iii. 9. Pride ties on their chain, or
   necklace; so Dr. Hammond reads it. It is no harm to wear a chain or
   necklace; but when pride ties it on, when it is worn to gratify a vain
   mind, it ceases to be an ornament. It is not so much what the dress or
   apparel is (though we have rules for that, 1 Tim. ii. 9) as what
   principle ties it on and with what spirit it is worn. And, as the pride
   of sinners appears in their dress, so it does in their talk: They speak
   loftily (v. 8); they affect great swelling words of vanity (2 Pet. ii.
   18), bragging of themselves and disdaining all about them. Out of the
   abundance of the pride that is in their heart they speak big. [1.] It
   made them oppressive to their poor neighbours (v. 6): Violence covers
   them as a garment. What they have got by fraud and oppression they keep
   and increase by the same wicked methods, and care not what injury they
   do to others, nor what violence they use, so they may but enrich and
   aggrandize themselves. They are corrupt, like the giants, the sinners
   of the old world, when the earth was filled with violence, Gen. vi. 11,
   13. They care not what mischief they do, either for mischief-sake or
   for their own advantage-sake. They speak wickedly concerning
   oppression; they oppress, and justify themselves in it. Those that
   speak well of sin speak wickedly of it. They are corrupt, that is,
   dissolved in pleasures and every thing that is luxurious (so some), and
   then they deride and speak maliciously; they care not whom they wound
   with the poisoned darts of calumny; from on high they speak oppression.
   [3.] It made them very insolent in their demeanour towards both God and
   man (v. 9): They set their mouth against the heavens, putting contempt
   upon God himself and his honour, bidding defiance to him and his power
   and justice. They cannot reach the heavens with their hands, to shake
   God's throne, else they would; but they show their ill-will by setting
   their mouth against the heavens. Their tongue also walks through the
   earth, and they take liberty to abuse all that come in their way. No
   man's greatness or goodness can secure him from the scourge of the
   virulent tongue. They take a pride and pleasure in bantering all
   mankind; they are pests of the country, for they neither fear God nor
   regard man. [4.] In all this they were very atheistical and profane.
   They could not have been thus wicked if they had not learned to say (v.
   11), How doth God know? And is there knowledge in the Most High? So far
   were they from desiring the knowledge of God, who gave them all the
   good things they had and would have taught them to use them well, that
   they were not willing to believe God had any knowledge of them, that he
   took any notice of their wickedness or would ever call them to an
   account. As if, because he is Most High, he could not or would not see
   them, Job xxii. 12, 13. Whereas because he is Most High therefore he
   can, and will, take cognizance of all the children of men and of all
   they do, or say, or think. What an affront is it to the God of infinite
   knowledge, from whom all knowledge is, to ask, Is there knowledge in
   him? Well may he say (v. 12), Behold, these are the ungodly.

   (3.) He observed that while wicked men thus prospered in their impiety,
   and were made more impious by their prosperity, good people were in
   great affliction, and he himself in particular, which very much
   strengthened the temptation he was in to quarrel with Providence. [1.]
   He looked abroad and saw many of God's people greatly at a loss (v.
   10): "Because the wicked are so very daring therefore his people return
   hither; they are at the same pause, the same plunge, that I am at; they
   know not what to say to it any more than I do, and the rather because
   waters of a full cup are wrung out to them; they are not only made to
   drink, and to drink deeply, of the bitter cup of affliction, but to
   drink all. Care is taken that they lose not a drop of that unpleasant
   potion; the waters are wrung out unto them, that they may have the
   dregs of the cup. They pour out abundance of tears when they hear
   wicked people blaspheme God and speak profanely," as David did, Ps.
   cxix. 136. These are the waters wrung out to them. [2.] He looked at
   home, and felt himself under the continual frowns of Providence, while
   the wicked were sunning themselves in its smiles (v. 14): "For my
   part," says he, "all the day long have I been plagued with one
   affliction or another, and chastened every morning, as duly as the
   morning comes." His afflictions were great--he was chastened and
   plagued; the returns of them were constant, every morning with the
   morning, and they continued, without intermission, all the day long.
   This he thought was very hard, that, when those who blasphemed God were
   in prosperity, he that worshipped God was under such great affliction.
   He spoke feelingly when he spoke of his own troubles; there is no
   disputing against sense, except by faith.

   (4.) From all this arose a very strong temptation to cast off his
   religion. [1.] Some that observed the prosperity of the wicked,
   especially comparing it with the afflictions of the righteous, were
   tempted to deny a providence and to think that God had forsaken the
   earth. In this sense some take v. 11. There are those, even among God's
   professing people, that say, "How does God know? Surely all things are
   left to blind fortune, and not disposed of by an all-seeing God." Some
   of the heathen, upon such a remark as this, have asked, Quis putet esse
   deos?--Who will believe that there are gods? [2.] Though the psalmist's
   feet were not so far gone as to question God's omniscience, yet he was
   tempted to question the benefit of religion, and to say (v. 13),
   Verily, I have cleansed my heart in vain, and have, to no purpose,
   washed my hands in innocency. See here what it is to be religious; it
   is to cleanse our hearts, in the first place, by repentance and
   regeneration, and then to wash our hands in innocency by a universal
   reformation of our lives. It is not in vain to do this, not in vain to
   serve God and keep his ordinances; but good men have been sometimes
   tempted to say, "It is in vain," and "Religion is a thing that there is
   nothing to be got by," because they see wicked people in prosperity.
   But, however the thing may appear now, when the pure in heart, those
   blessed ones, shall see God (Matt. v. 8), they will not say that they
   cleansed their hearts in vain.

The End of the Wicked.

   15 If I say, I will speak thus; behold, I should offend against the
   generation of thy children.   16 When I thought to know this, it was
   too painful for me;   17 Until I went into the sanctuary of God; then
   understood I their end.   18 Surely thou didst set them in slippery
   places: thou castedst them down into destruction.   19 How are they
   brought into desolation, as in a moment! they are utterly consumed with
   terrors.   20 As a dream when one awaketh; so, O Lord, when thou
   awakest, thou shalt despise their image.

   We have seen what a strong temptation the psalmist was in to envy
   prospering profaneness; now here we are told how he kept his footing
   and got the victory.

   I. He kept up a respect for God's people, and with that he restrained
   himself from speaking what he had thought amiss, v. 15. He got the
   victory by degrees, and this was the first point he gained; he was
   ready to say, Verily, I have cleansed my heart in vain, and thought he
   had reason to say it, but he kept his mouth with this consideration,
   "If I say, I will speak thus, behold, I should myself revolt and
   apostatize from, and so give the greatest offence imaginable to, the
   generation of thy children." Observe here, 1. Though he thought amiss,
   he took care not to utter that evil thought which he had conceived.
   Note, It is bad to think ill, but it is worse to speak it, for that is
   giving the evil thought an imprimatur--a sanction; it is allowing it,
   giving consent to it, and publishing it for the infection of others.
   But it is a good sign that we repent of the evil imagination of the
   heart if we suppress it, and the error remains with ourselves. If
   therefore thou hast been so foolish as to think evil, be so wise as to
   lay thy hand upon thy mouth, and let it go no further, Prov. xxx. 32.
   If I say, I will speak thus. Observe, Though his corrupt heart made
   this inference from the prosperity of the wicked, yet he did not
   mention it to those whether it were fit to be mentioned or no. Note, We
   must think twice before we speak once, both because some things may be
   thought which yet may not be spoken and because the second thoughts may
   correct the mistakes of the first. 2. The reason why he would not speak
   it was for fear of giving offence to those whom God owned for his
   children. Note, (1.) There are a people in the world that are the
   generation of God's children, a set of men that hear and love God as
   their Father. (2.) We must be very careful not to say or do any thing
   which may justly offend any of these little ones (Matt. xviii. 6),
   especially which may offend the generation of them, may sadden their
   hearts, or weaken their hands, or shake their interest. (3.) There is
   nothing that can give more general offence to the generation of God's
   children than to say that we have cleansed our heart in vain or that it
   is vain to serve God; for there is nothing more contrary to their
   universal sentiment and experience nor any thing that grieves them more
   than to hear God thus reflected on. (4.) Those that wish themselves in
   the condition of the wicked do in effect quit the tents of God's
   children.

   II. He foresaw the ruin of wicked people. By this he baffled the
   temptation, as by the former he gave some check to it. Because he durst
   not speak what he had thought, for fear of giving offence, he began to
   consider whether he had any good reason for that thought (v. 16): "I
   endeavoured to understand the meaning of this unaccountable
   dispensation of Providence; but it was too painful for me. I could not
   conquer it by the strength of my own reasoning." It is a problem, not
   to be solved by the mere light of nature, for, if there were not
   another life after this, we could not fully reconcile the prosperity of
   the wicked with the justice of God. But (v. 17) he went into the
   sanctuary of God; he applied to his devotions, meditated upon the
   attributes of God, and the things revealed, which belong to us and to
   our children; he consulted the scriptures, and the lips of the priests
   who attended the sanctuary; he prayed to God to make this matter plain
   to him and to help him over this difficulty; and, at length, he
   understood the wretched end of wicked people, which he plainly foresaw
   to be such that even in the height of their prosperity they were rather
   to be pitied than envied, for they were but ripening for ruin. Note,
   There are many great things, and things needful to be known, which will
   not be known otherwise than by going into the sanctuary of God, by the
   word and prayer. The sanctuary must therefore be the resort of a
   tempted soul. Note, further, We must judge of persons and things as
   they appear by the light of divine revelation, and then we shall judge
   righteous judgment; particularly we must judge by the end. All is well
   that ends well, everlastingly well; but nothing well that ends ill,
   everlastingly ill. The righteous man's afflictions end in peace, and
   therefore he is happy; the wicked man's enjoyments end in destruction,
   and therefore he is miserable.

   1. The prosperity of the wicked is short and uncertain. The high places
   in which Providence sets them are slippery places (v. 18), where they
   cannot long keep footing; but, when they offer to climb higher, that
   very attempt will be the occasion of their sliding and falling. Their
   prosperity has no firm ground; it is not built upon God's favour or his
   promise; and they have not the satisfaction of feeling that it rests on
   firm ground.

   2. Their destruction is sure, and sudden, and very great. This cannot
   be meant of any temporal destruction; for they were supposed to spend
   all their days in wealth and their death itself had no bands in it: In
   a moment they go down to the grace, so that even that could scarcely be
   called their destruction; it must therefore be meant of eternal
   destruction on the other side death--hell and destruction. They
   flourish for a time, but are undone for ever. (1.) Their ruin is sure
   and inevitable. He speaks of it as a thing done--They are cast down;
   for their destruction is as certain as if it were already accomplished.
   He speaks of it as God's doing, and therefore it cannot be resisted:
   Thou castest them down. It is destruction from the Almighty (Joel i.
   15), from the glory of his power, 2 Thess. i. 9. Who can support those
   whom God will cast down, on whom God will lay burdens? (2.) It is swift
   and sudden; their damnation slumbers not; for how are they brought into
   desolation as in a moment! v. 19. It is easily effected, and will be a
   great surprise to themselves and all about them. (3.) It is severe and
   very dreadful. It is a total and final ruin: They are utterly consumed
   with terrors, It is the misery of the damned that the terrors of the
   Almighty, whom they have made their enemy, fasten upon their guilty
   consciences, which can neither shelter themselves from them nor
   strengthen themselves under them; and therefore not their being, but
   their bliss, must needs be utterly consumed by them; not the least
   degree of comfort or hope remains to them; the higher they were lifted
   up in their prosperity the sorer will their fall be when they are cast
   down into destructions (for the word is plural) and suddenly brought
   into desolation.

   3. Their prosperity is therefore not to be envied at all, but despised
   rather, quod erat demonstrandum--which was the point to be established,
   v. 20. As a dream when one awaketh, so, O Lord! when thou awakest, or
   when they awake (as some read it), thou shalt despise their image,
   their shadow, and make it to vanish. In the day of the great judgment
   (so the Chaldee paraphrase reads it), when they are awaked out of their
   graves, thou shalt, in wrath, despise their image; for they shall rise
   to shame and everlasting contempt. See here, (1.) What their prosperity
   now is; it is but an image, a vain show, a fashion of the world that
   passes away; it is not real, but imaginary, and it is only a corrupt
   imagination that makes it a happiness; it is not substance, but a mere
   shadow; it is not what it seems to be, nor will it prove what we
   promise ourselves from it; it is as a dream, which may please us a
   little, while we are asleep, yet even then it disturbs our repose; but,
   how pleasing soever it is, it is all but a cheat, all false; when we
   awake we find it so. A hungry man dreams that he eats, but he awakes
   and his soul is empty, Isa. xxix. 8. A man is never the more rich or
   honourable for dreaming he is so. Who therefore will envy a man the
   pleasure of a dream? (2.) What will be the issue of it; God will awake
   to judgment, to plead his own and his people's injured cause; they
   shall be made to awake out of the sleep of their carnal security, and
   then God shall despise their image; he shall make it appear to all the
   world how despicable it is; so that the righteous shall laugh at them,
   Ps. lii. 6, 7. How did God despise that rich man's image when he said,
   Thou fool, this night thy soul shall be required of thee! Luke xii. 19,
   20. We ought to be of God's mind, for his judgment is according to
   truth, and not to admire and envy that which he despises and will
   despise; for, sooner or later, he will bring all the world to be of his
   mind.

Devout Confidence.

   21 Thus my heart was grieved, and I was pricked in my reins.   22 So
   foolish was I, and ignorant: I was as a beast before thee.   23
   Nevertheless I am continually with thee: thou hast holden me by my
   right hand.   24 Thou shalt guide me with thy counsel, and afterward
   receive me to glory.   25 Whom have I in heaven but thee? and there is
   none upon earth that I desire beside thee.   26 My flesh and my heart
   faileth: but God is the strength of my heart, and my portion for ever.
     27 For, lo, they that are far from thee shall perish: thou hast
   destroyed all them that go a whoring from thee.   28 But it is good for
   me to draw near to God: I have put my trust in the Lord God, that I may
   declare all thy works.

   Behold Samson's riddle again unriddled, Out of the eater came forth
   meat, and out of the strong sweetness; for we have here an account of
   the good improvement which the psalmist made of that sore temptation
   with which he had been assaulted and by which he was almost overcome.
   He that stumbles and does not fall, by recovering himself takes so much
   the longer steps forward. It was so with the psalmist here; many good
   lessons he learned from his temptation, his struggles with it, and his
   victories over it. Nor would God suffer his people to be tempted if his
   grace were not sufficient for them, not only to save them from harm,
   but to make them gainers by it; even this shall work for good.

   I. He learned to think very humbly of himself and to abase and accuse
   himself before God (v. 21, 22); he reflects with shame upon the
   disorder and danger he was in, and the vexation he gave himself by
   entertaining the temptation and parleying with it: My heart was
   grieved, and I was pricked in my reins, as one afflicted with the acute
   pain of the stone in the region of the kidneys. If evil thoughts at any
   time enter into the mind of a good man, he does not roll them under his
   tongue as a sweet morsel, but they are grievous and painful to him;
   temptation was to Paul as a thorn in the flesh, 2 Cor. xii. 7. This
   particular temptation, the working of envy and discontent, is as
   painful as any; where it constantly rests it is the rottenness of the
   bones (Prov. xiv. 30); where it does but occasionally come it is the
   pricking of the reins. Fretfulness is a corruption that is its own
   correction. Now in the reflection upon it, 1. He owns it was his folly
   thus to vex himself: "So foolish was I to be my own tormentor." Let
   peevish people thus reproach themselves for, and shame themselves out
   of, their discontents. "What a fool am I thus to make myself uneasy
   without a cause?" 2. He owns it was his ignorance to vex himself at
   this: "So ignorant was I of that which I might have known, and which,
   if I had known it aright, would have been sufficient to silence my
   murmurs. I was as a beast (Behemoth--a great beast) before thee. Beasts
   mind present things only, and never look before at what is to come; and
   so did I. If I had not been a great fool, I should never have suffered
   such a senseless temptation to prevail over me so far. What! to envy
   wicked men upon account of their prosperity! To be ready to wish myself
   one of them, and to think of changing conditions with them! So foolish
   was I." Note, If good men do at any time, through the surprise and
   strength of temptation, think, or speak, or act amiss, when they see
   their error they will reflect upon it with sorrow, and shame, and
   self-abhorrence, will call themselves fools for it. Surely I am more
   brutish than any man, Prov. xxx. 2; Job xlii. 5, 6. Thus David, 2 Sam.
   xxiv. 10.

   II. He took occasion hence to own his dependence on and obligations to
   the grace of God (v. 23): "Nevertheless, foolish as I am, I am
   continually with thee and in thy favour; thou hast holden me by my
   right hand." This may refer either, 1. To the care God had taken of
   him, and the kindness he had shown him, all along from his beginning
   hitherto. He had said, in the hour of temptation (v. 14), All the day
   long have I been plagued; but here he corrects himself for that
   passionate complaint: "Though God has chastened me, he has not cast me
   off; notwithstanding all the crosses of my life, I have been
   continually with thee; I have had thy presence with me, and thou hast
   been nigh unto me in all that which I have called upon thee for; and
   therefore, though perplexed, yet not in despair. Though God has
   sometimes written bitter things against me, yet he has still holden me
   by my right hand, both to keep me, that I should not desert him or fly
   off from him, and to prevent my sinking and fainting under my burdens,
   or losing my way in the wildernesses through which I have walked." If
   we have been kept in the way with God, kept closely in our duty and
   upheld in our integrity, we must own ourselves indebted to the free
   grace of God for our preservation: Having obtained help of God, I
   continue hitherto. And, if he has thus maintained the spiritual life,
   the earnest of eternal life, we ought not to complain, whatever
   calamities of this present time we have met with. Or, 2. To the late
   experience he had had of the power of divine grace in carrying him
   through this strong temptation and bringing him off a conqueror: "I was
   foolish and ignorant, and yet thou hast had compassion on me and taught
   me (Heb. v. 2), and kept me under thy protection;" for the unworthiness
   of man is no bar to the free grace of God. We must ascribe our safety
   in temptation, and our victory over it, not to our own wisdom, for we
   are foolish and ignorant, but to the gracious presence of God with us
   and the prevalency of Christ's intercession for us, that our faith may
   not fail: "My feet were almost gone, and they would have quite gone,
   past recovery, but that thou hast holden me by my right hand and so
   kept me from falling."

   III. He encouraged himself to hope that the same God who had delivered
   him from this evil work would preserve him to his heavenly kingdom, as
   St. Paul does (2 Tim. iv. 18): "I am now upheld by thee, therefore thou
   shalt guide me with thy counsel, leading me, as thou hast done
   hitherto, many a difficult step; and, since I am now continually with
   thee, thou shalt afterwards receive me to glory" v. 24. This completes
   the happiness of the saints, so that they have no reason to envy the
   worldly prosperity of sinners. Note, 1. All those who commit themselves
   to God shall be guided with his counsel, with the counsel both of his
   word and of his Spirit, the best counsellors. The psalmist had like to
   have paid dearly for following his own counsels in this temptation and
   therefore resolves for the future to take God's advice, which shall
   never be wanting to those that duly seek it with a resolution to follow
   it. 2. All those who are guided and led by the counsel of God in this
   world shall be received to his glory in another world. If we make God's
   glory in us the end we aim at, he will make our glory with him the end
   we shall for ever be happy in. Upon this consideration, let us never
   envy sinners, but rather bless ourselves in our own blessedness. If God
   direct us in the way of our duty, and prevent our turning aside out of
   it, he will afterwards, when our state of trial and preparation is
   over, receive us to his kingdom and glory, the believing hopes and
   prospects of which will reconcile us to all the dark providences that
   now puzzle and perplex us, and ease us of the pain we have been put
   into by some threatening temptations.

   IV. He was hereby quickened to cleave the more closely to God, and very
   much confirmed and comforted in the choice he had made of him, v. 25,
   26. His thoughts here dwell with delight upon his own happiness in God,
   as much greater then the happiness of the ungodly that prospered in the
   world. He saw little reason to envy them what they had in the creature
   when he found how much more and better, surer and sweeter, comforts he
   had in the Creator, and what cause he had to congratulate himself on
   this account. He had complained of his afflictions (v. 14); but this
   makes them very light and easy, All is well if God be mine. We have
   here the breathings of a sanctified soul towards God, and its repose in
   him, as that to a godly man really which the prosperity of a worldly
   man is to him in conceit and imagination: Whom have I in heaven but
   thee? There is scarcely a verse in all the psalms more expressive than
   this of the pious and devout affections of a soul to God; here it soars
   up towards him, follows hard after him, and yet, at the same time, has
   an entire satisfaction and complacency in him.

   1. It is here supposed that God alone is the felicity and chief good of
   man. He, and he only, that made the soul, can make it happy; there is
   none in heaven, none in earth, that can pretend to do it besides.

   2. Here are expressed the workings and breathings of a soul towards God
   accordingly. If God be our felicity,

   (1.) Then we must have him (Whom have I but thee?), we must choose him,
   and make sure to ourselves an interest in him. What will it avail us
   that he is the felicity of souls if he be not the felicity of our
   souls, and if we do not by a lively faith make him ours, by joining
   ourselves to him in an everlasting covenant?

   (2.) Then our desire must be towards him and our delight in him (the
   word signifies both); we must delight in what we have of God and desire
   what we yet further hope for. Our desires must not only be offered up
   to God, but they must all terminate in him, desiring nothing more than
   God, but still more and more of him. This includes all our prayers,
   Lord, give us thyself; as that includes all the promises, I will be to
   them a God. The desire of our souls is to thy name.

   (3.) We must prefer him in our choice and desire before any other. [1.]
   "There is none in heaven but thee, none to seek to or trust in, none to
   court or covet acquaintance with, but thee." God is in himself more
   glorious than any celestial being (Ps. lxxxix. 6), and must be, in our
   eyes, infinitely more desirable. Excellent beings there are in heaven,
   but God alone can make us happy. His favour is infinitely more to us
   than the refreshment of the dews of heaven or the benign influence of
   the stars of heaven, more than the friendship of the saints in heaven
   or the good offices of the angels there. [2.] I desire none on earth
   besides thee; not only none in heaven, a place at a distance, which we
   have but little acquaintance with, but none on earth neither, where we
   have many friends and where much of our present interest and concern
   lie. "Earth carries away the desires of most men, and yet I have none
   on earth, no persons, no things, no possessions, no delights, that I
   desire besides thee or with thee, in comparison or competition with
   thee." We must desire nothing besides God but what we desire for him
   (nil præter te nisi propter te--nothing besides thee except for thy
   sake), nothing but what we desire from him, and can be content without
   so that it be made up in him. We must desire nothing besides God as
   needful to be a partner with him in making us happy.

   (4.) Then we must repose ourselves in God with an entire satisfaction,
   v. 26. Observe here, [1.] Great distress and trouble supposed: My flesh
   and my heart fail. Note, Others have experienced and we must expect,
   the failing both of flesh and heart. The body will fail by sickness,
   age, and death; and that which touches the bone and the flesh touches
   us in a tender part, that part of ourselves which we have been but too
   fond of; when the flesh fails the heart is ready to fail too; the
   conduct, courage, and comfort fail. [2.] Sovereign relief provided in
   this distress: But God is the strength of my heart and my portion for
   ever. Note, Gracious souls, in their greatest distresses, rest upon God
   as their spiritual strength and their eternal portion. First, "He is
   the strength of my heart, the rock of my heart, a firm foundation,
   which will bear my weight and not sink under it. God is the strength of
   my heart; I have found him so; I do so still, and hope ever to find him
   so." In the distress supposed, he had put the case of a double failure,
   both flesh and heart fail; but, in the relief, he fastens on a single
   support: he leaves out the flesh and the consideration of that, it is
   enough that God is the strength of his heart. He speaks as one careless
   of the body (let that fail, there is no remedy), but as one concerned
   about the soul, to be strengthened in the inner man. Secondly, "He is
   my portion for ever; he will not only support me while I am here, but
   make me happy when I go hence." The saints choose God for their
   portion, they have him for their portion, and it is their happiness
   that he will be their portion, a portion that will last as long as the
   immortal soul lasts.

   V. He was fully convinced of the miserable condition of all wicked
   people. This he learned in the sanctuary upon this occasion, and he
   would never forget it (v. 27): "Lo, those that are far from thee, in a
   state of distance and estrangement, that desire the Almighty to depart
   from them, shall certainly perish; so shall their doom be; they choose
   to be far from God, and they shall be far from him for ever. Thou wilt
   justly destroy all those that go a whoring from thee, that is, all
   apostates, that in profession have been betrothed to God, but forsake
   him, their duty to him and their communion with him, to embrace the
   bosom of a stranger." The doom is sever, no less than perishing and
   being destroyed. It is universal: "They shall all be destroyed without
   exception." It is certain: "Thou hast destroyed; it is as sure to be
   done as if done already; and the destruction of some ungodly men is an
   earnest of the perdition of all." God himself undertakes to do it, into
   whose hands it is a fearful thing to fall: "Thou, though infinite in
   goodness, wilt reckon for thy injured honour and abused patience, and
   wilt destroy those that go a whoring from thee."

   VI. He was greatly encouraged to cleave to God and to confide in him,
   v. 28. If those that are far from God shall perish, then, 1. Let this
   constrain us to live in communion with God; "if it fare so ill with
   those that live at a distance from him, then it is good, very good, the
   chief good, that good for a man, in this life, which he should most
   carefully pursue and secure, it is best for me to draw near to God, and
   to have God draw near to me;" the original may take in both. But for my
   part (so I would read it) the approach of God is good for me. Our
   drawing near to God takes rise from his drawing near to us, and it is
   the happy meeting that makes the bliss. Here is a great truth laid
   down, That it is good to draw near to God; but the life of it lies in
   the application, "It is good for me." Those are the wise who know what
   is good for themselves: "It is good, says he (and every good man agrees
   with him in it), it is good for me to draw near to God; it is my duty;
   it is my interest." 2. Let us therefore live in a continual dependence
   upon him: "I have put my trust in the Lord God, and will never go a
   whoring from him after any creature confidences." If wicked men,
   notwithstanding all their prosperity, shall perish and be destroyed,
   then let us trust in the Lord God, in him, not in them (see Ps. cxlvi.
   3-5), in him, and not in our worldly prosperity; let us trust in God,
   and neither fret at them nor be afraid of them; let us trust in him for
   a better portion than theirs is. 3. While we do so, let us not doubt
   but that we shall have occasion to praise his name. Let us trust in the
   Lord, that we may declare all his works. Note, Those that with an
   upright heart put their trust in God shall never want matter for
   thanksgiving to him.
     __________________________________________________________________

P S A L M S

  PSALM LXXIV.

   This psalm does so particularly describe the destruction of Jerusalem
   and the temple, by Nebuchadnezzar and the army of the Chaldeans, and
   can so ill be applied to any other event we meet with in the Jewish
   history, that interpreters incline to think that either it was penned
   by David, or Asaph in David's time, with a prophetical reference to
   that sad event (which yet is not so probable), or that it was penned by
   another Asaph, who lived at the time of the captivity, or by Jeremiah
   (for it is of a piece with his Lamentations,) or some other prophet,
   and, after the return out of captivity, was delivered to the sons of
   Asaph, who were called by his name, for the public service of the
   church. That was the most eminent family of the singers in Ezra's time.
   See Ezra ii. 41; iii. 10; Neh. xi. 17, 22; xii. 35, 46. The deplorable
   case of the people of God at that time is here spread before the Lord,
   and left with him. The prophet, in the name of the church I. Puts in
   complaining pleas of the miseries they suffered, for the quickening of
   their desires in prayer, ver. 1-11. II. He puts in comfortable pleas
   for the encouraging of their faith in prayer, ver. 12-17. III. He
   concludes with divers petitions to God for deliverances, ver. 18-23. In
   singing it we must be affected with the former desolations of the
   church, for we are members of the same body, and may apply it to any
   present distresses or desolations of any part of the Christian church.

Mournful Complaints.

   Maschil of Asaph.

   1 O God, why hast thou cast us off for ever? why doth thine anger smoke
   against the sheep of thy pasture?   2 Remember thy congregation, which
   thou hast purchased of old; the rod of thine inheritance, which thou
   hast redeemed; this mount Zion, wherein thou hast dwelt.   3 Lift up
   thy feet unto the perpetual desolations; even all that the enemy hath
   done wickedly in the sanctuary.   4 Thine enemies roar in the midst of
   thy congregations; they set up their ensigns for signs.   5 A man was
   famous according as he had lifted up axes upon the thick trees.   6 But
   now they break down the carved work thereof at once with axes and
   hammers.   7 They have cast fire into thy sanctuary, they have defiled
   by casting down the dwelling place of thy name to the ground.   8 They
   said in their hearts, Let us destroy them together: they have burned up
   all the synagogues of God in the land.   9 We see not our signs: there
   is no more any prophet: neither is there among us any that knoweth how
   long.   10 O God, how long shall the adversary reproach? shall the
   enemy blaspheme thy name for ever?   11 Why withdrawest thou thy hand,
   even thy right hand? pluck it out of thy bosom.

   This psalm is entitled Maschil--a psalm to give instruction, for it was
   penned in a day of affliction, which is intended for instruction; and
   this instruction in general it gives us, That when we are, upon any
   account, in distress, it is our wisdom and duty to apply to God by
   faithful and fervent prayer, and we shall not find it in vain to do so.
   Three things the people of God here complain of:--

   I. The displeasure of God against them, as that which was the cause and
   bitterness of all their calamities. They look above the instruments of
   their trouble, who, they knew, could have no power against them unless
   it were given them from above, and keep their eye upon God, by whose
   determined counsel they were delivered up into the hands of wicked and
   unreasonable men. Observe the liberty they take to expostulate with God
   (v. 1), we hope not too great a liberty, for Christ himself, upon the
   cross, cried out, My God my God, why hast thou forsaken me? So the
   church here, O God! why hast thou forsaken us for ever? Here they speak
   according to their present dark and melancholy apprehensions; for
   otherwise, Has God cast away his people? God forbid, Rom. xi. 1. The
   people of God must not think that because they are cast down they are
   therefore cast off, that because men cast them off therefore God does,
   and that because he seems to cast them off for a time therefore they
   are really cast off for ever: yet this expostulation intimates that
   they dreaded God's casting them off more than any thing, that they
   desired to be owned of him, whatever they suffered from men, and were
   desirous to know wherefore he thus contended with them: Why does thy
   anger smoke? that is, why does it rise up to such a degree that all
   about us take notice of it, and ask, What means the heat of this great
   anger? Deut. xxix. 24. Compare v. 20, where the anger of the Lord and
   his jealousy are said to smoke against sinners. Observe what they plead
   with God, now that they lay under the tokens and apprehensions of his
   wrath. 1. They plead their relation to him: "We are the sheep of thy
   pasture, the sheep wherewith thou hast been pleased to stock the
   pasture, thy peculiar people whom thou art pleased to set apart for
   thyself and design for thy own glory. That the wolves worry the sheep
   is not strange; but was ever any shepherd thus displeased at his own
   sheep? Remember, we are thy congregation (v. 2), incorporated by thee
   and for thee, and devoted to thy praise; we are the rod, or tribe, of
   thy inheritance, whom thou hast been pleased to claim a special
   property in above other people ( Deut. xxxii. 9), and from whom thou
   hast received the rents and issues of praise and worship more than from
   the neighbouring nations. Nay, a man's inheritance may lie at a great
   distance, but we are pleading for Mount Zion, wherein thou hast dwelt,
   which has been the place of thy peculiar delight and residence, thy
   demesne and mansion." 2. They plead the great things God had done for
   them and the vast expense he had been at upon them: "It is thy
   congregation, which thou hast not only made with a word's speaking, but
   purchased of old by many miracles of mercy when they were first formed
   into a people; it is thy inheritance, which thou hast redeemed when
   they were sold into servitude." God gave Egypt to ruin for their
   ransom, gave men for them, and people for their life, Isa. xliii. 3, 4.
   "Now, Lord, wilt thou now abandon a people that cost thee so dear, and
   has been so dear to thee?" And, if the redemption of Israel out of
   Egypt was an encouragement to hope that he would not cast them off,
   much more reason have we to hope that God will not cast off any whom
   Christ has redeemed with his own blood; but the people of his purchase
   shall be for ever the people of his praise. 3. They plead the
   calamitous state that they were in (v. 3): "Lift up thy feet; that is,
   come with speed to repair the desolations that are made in thy
   sanctuary, which otherwise will be perpetual an irreparable." It has
   been sometimes said that the divine vengeance strikes with iron hands,
   yet it comes with leaden feet; and then those who wait for the day of
   the Lord, cry, Lord, lift up thy feet; exalt thy steps; magnify thyself
   in the outgoing of thy providence. When the desolations of the
   sanctuary have continued long we are tempted to think they will be
   perpetual; but it is a temptation; for God will avenge his own elect,
   will avenge them speedily, though he bear long with their oppressors
   and persecutors.

   II. They complain of the outrage and cruelty of their enemies, not so
   much, no, not at all, of what they had done to the prejudice of their
   secular interests; here are no complaints of the burning of their
   cities and ravaging of their country, but only what they had done
   against the sanctuary and the synagogue. The concerns of religion
   should lie nearer our hearts and affect us more than any worldly
   concern whatsoever. The desolation of God's house should grieve us more
   than the desolation of our own houses; for the matter is not great what
   becomes of us and our families in this world provided God's name may be
   sanctified, his kingdom may come, and his will be done.

   1. The psalmist complains of the desolations of the sanctuary, as
   Daniel, ch. ix. 17. The temple at Jerusalem was the dwelling-place of
   God's name, and therefore the sanctuary, or holy place, v. 7. In this
   the enemies did wickedly (v. 3), for they destroyed it in downright
   contempt of God and affront to him. (1.) They roared in the midst of
   God's congregations, v. 4. There where God's faithful people attended
   on him with a humble reverent silence, or softly speaking, they roared
   in a riotous revelling manner, being elated with having made themselves
   masters of that sanctuary of which they had sometimes heard formidable
   things. (2.) They set up their ensigns for signs. The banners of their
   army they set up in the temple (Israel's strongest castle, as long as
   they kept closely to God) as trophies of their victory. There, where
   the signs of God's presence used to be, now the enemy had set up their
   ensigns. This daring defiance of God and his power touched his people
   in a tender part. (3.) They took a pride in destroying the carved work
   of the temple. As much as formerly men thought it an honour to lend a
   hand to the building of the temple, and he was thought famous that
   helped to fell timber for that work, so much now they valued themselves
   upon their agency in destroying it, v. 5, 6. Thus, as formerly those
   were celebrated for wise men that did service to religion, so now those
   are applauded as wits that help to run it down. Some read it thus: They
   show themselves, as one that lifts up axes on high in a thicket of
   trees, for so do they break down the carved work of the temple they
   make no more scruple of breaking down the rich wainscot of the temple
   than woodcutters do of hewing trees in the forest; such indignation
   have they at the sanctuary that the most curious carving that ever was
   seen is beaten down by the common soldiers without any regard had to
   it, either as a dedicated thing or as a piece of exquisite art. (4.)
   They set fire to it, and so violated or destroyed it to the ground, v.
   7. The Chaldeans burnt the house of God, that stately costly fabric, 2
   Chron. xxxvi. 19. And the Romans left not there one stone upon another
   (Matt. xxiv. 2), rasing it, rasing it, even to the foundations, till
   Zion, the holy mountain, was, by Titus Vespasian, ploughed as a field.

   2. He complains of the desolations of the synagogues, or schools of the
   prophets, which, before the captivity, were in use, though much more
   afterwards. There God's word was read and expounded, and his name
   praised and called upon, without altars or sacrifices. These also they
   had a spite to (v. 8): Let us destroy them together; not only the
   temple, but all the places of religious worship and the worshippers
   with them. Let us destroy them together; let them be consumed in the
   same flame. Pursuant to this impious resolve they burnt up all the
   synagogues of God in the land and laid them all waste. So great was
   their rage against religion that the religious houses, because
   religious, were all levelled with the ground, that God's worshippers
   might not glorify God, and edify one another, by meeting in solemn
   assemblies.

   III. The great aggravation of all these calamities was that they had no
   prospect at all of relief, nor could they foresee an end of them (v.
   9): "We see our enemy's sign set up in the sanctuary, but we see not
   our signs, none of the tokens of God's presence, no hopeful indications
   of approaching deliverance. There is no more any prophet to tell us how
   long the trouble will last and when things concerning us shall have an
   end, that the hope of an issue at last may support us under our
   troubles." In the captivity in Babylon they had prophets, and had been
   told how long the captivity should continue, but the day was cloudy and
   dark (Ezek. xxxiv. 12), and they had not as yet the comfort of these
   gracious discoveries. God spoke once, yea, twice, good words and
   comfortable words, but they perceived them not. Observe, They do not
   complain, "We see not our armies; there are no men of war to command
   our forces, nor any to go forth with our hosts;" but, "no prophets,
   none to tell us how long." This puts them upon expostulating with God,
   as delaying, 1. To assert his honour (v. 10): How long shall the
   adversary reproach and blaspheme thy name? In the desolations of the
   sanctuary our chief concern should be for the glory of God, that it may
   not be injured by the blasphemies of those who persecute his people for
   his sake, because they are his; and therefore our enquiry should be,
   not "How long shall we be troubled?" but "How long shall God be
   blasphemed?" 2. To exert his power (v. 11): "Why withdrawest thou thy
   hand, and dost not stretch it out, to deliver thy people and destroy
   thy enemies? Pluck it out of thy bosom, and be not as a man astonished,
   as a mighty man that cannot save, or will not," Jer. xiv. 9. When the
   power of enemies is most threatening it is comfortable to fly to the
   power of God.

Acknowledgments of Divine Power.

   12 For God is my King of old, working salvation in the midst of the
   earth.   13 Thou didst divide the sea by thy strength: thou brakest the
   heads of the dragons in the waters.   14 Thou brakest the heads of
   leviathan in pieces, and gavest him to be meat to the people inhabiting
   the wilderness.   15 Thou didst cleave the fountain and the flood: thou
   driedst up mighty rivers.   16 The day is thine, the night also is
   thine: thou hast prepared the light and the sun.   17 Thou hast set all
   the borders of the earth: thou hast made summer and winter.

   The lamenting church fastens upon something here which she calls to
   mind, and therefore hath she hope (as Lam. iii. 21), with which she
   encourages herself and silences her own complaints. Two things quiet
   the minds of those that are here sorrowing for the solemn assembly:--

   I. That God is the God of Israel, a God in covenant with his people (v.
   12): God is my King of old. This comes in both as a plea in prayer to
   God (Ps. xliv. 4, thou art my King, O God!) and as a prop to their own
   faith and hope, to encourage themselves to expect deliverance,
   considering the days of old, Ps. lxxvii. 5. The church speaks as a
   complex body, the same in every age, and therefore calls God, "My King,
   my King of old," or, "from antiquity;" he of old put himself into that
   relation to them and appeared and acted for them in that relation. As
   Israel's King, he wrought salvation in the midst of the nations of the
   earth; for what he did, in the government of the world, tended towards
   the salvation of his church. Several things are here mentioned which
   God had done for his people as their King of old, which encouraged them
   to commit themselves to him and depend upon him.

   1. He had divided the sea before them when they came out of Egypt, not
   by the strength of Moses or his rod, but by his own strength; and he
   that could do that could do any thing.

   2. He had destroyed Pharaoh and the Egyptians. Pharaoh was the
   leviathan; the Egyptians were the dragons, fierce and cruel. Observe,
   (1.) The victory obtained over these enemies. God broke their heads,
   baffled their politics, as when Israel, the more they were afflicted by
   them, multiplied the more. God crushed their powers, though
   complicated, ruined their country by ten plagues, and at last drowned
   them all in the Red Sea. This is Pharaoh and all his multitude, Ezek.
   xxxi. 18. It was the Lord's doing; none besides could do it, and he did
   it with a strong hand and an outstretched arm. This was typical of
   Christ's victory over Satan and his kingdom, pursuant to the first
   promise, that the seed of the woman should break the serpent's head.
   (2.) The improvement of this victory for the encouragement of the
   church: Thou gavest him to be meat to the people of Israel, now going
   to inhabit the wilderness. The spoil of the Egyptians enriched them;
   they stripped their slain, and so got the Egyptians' arms and weapons,
   as before they had got their jewels. Or, rather, this providence was
   meat to their faith and hope, to support and encourage them in
   reference to the other difficulties they were likely to meet with in
   the wilderness. It was part of the spiritual meat which they were all
   made to eat of. Note, The breaking of the heads of the church's enemies
   is the joy and strength of the hearts of the church's friends. Thus the
   companions make a banquet even of leviathan, Job xli. 6.

   3. God had both ways altered the course of nature, both in fetching
   streams out of the rock and turning streams into rock, v. 15. (1.) He
   had dissolved the rock into waters: Thou didst bring out the fountain
   and the flood (so some read it); and every one knows whence it was
   brought, out of the rock, out of the flinty rock. Let this never be
   forgotten, but let it especially be remembered that the rock was
   Christ, and the waters out of it were spiritual drink. (2.) He had
   congealed the waters into rock: Thou driedst up mighty rapid rivers,
   Jordan particularly at the time when it overflowed all its banks. He
   that did these things could now deliver his oppressed people, and break
   the yoke of the oppressors, as he had done formerly; nay, he would do
   it, for his justice and goodness, his wisdom and truth, are still the
   same, as well as his power.

   II. That the God of Israel is the God of nature, v. 16, 17. It is he
   that orders the regular successions and revolutions, 1. Of day and
   night. He is the Lord of all time. The evening and the morning are of
   his ordaining. It is he that opens the eyelids of the morning light,
   and draws the curtains of the evening shadow. He has prepared the moon
   and the sun (so some read it), the two great lights, to rule by day and
   by night alternately. The preparing of them denotes their constant
   readiness and exact observance of their time, which they never miss a
   moment. 2. Of summer and winter: "Thou hast appointed all the bounds of
   the earth, and the different climates of its several regions, for thou
   hast made summer and winter, the frigid and the torrid zones; or,
   rather, the constant revolutions of the year and its several seasons."
   Herein we are to acknowledge God, from whom all the laws and powers of
   nature are derived; but how does this come in here? (1.) He that had
   power at first to settle, and still to preserve, this course of nature
   by the diurnal and annual motions of the heavenly bodies, has certainly
   all power both to save and to destroy, and with him nothing is
   impossible, nor are any difficulties or oppositions insuperable. (2.)
   He that is faithful to his covenant with the day and with the night,
   and preserves the ordinances of heaven inviolable will certainly make
   good his promise to his people and never cast off those whom he has
   chosen, Jer. xxxi. 35, 36; xxxiii. 20, 21. His covenant with Abraham
   and his seed is as firm as that with Noah and his sons, Gen. viii. 21.
   (3.) Day and night, summer and winter, being counterchanged in the
   course of nature, throughout all the borders of the earth, we can
   expect no other than that trouble and peace, prosperity and adversity,
   should be, in like manner, counterchanged in all the borders of the
   church. We have as much reason to expect affliction as to expect night
   and winter. But we have then no more reason to despair of the return of
   comfort than we have to despair of day and summer.

Earnest Supplications; Pleading with God.

   18 Remember this, that the enemy hath reproached, O Lord, and that the
   foolish people have blasphemed thy name.   19 O deliver not the soul of
   thy turtledove unto the multitude of the wicked: forget not the
   congregation of thy poor for ever.   20 Have respect unto the covenant:
   for the dark places of the earth are full of the habitations of
   cruelty.   21 O let not the oppressed return ashamed: let the poor and
   needy praise thy name.   22 Arise, O God, plead thine own cause:
   remember how the foolish man reproacheth thee daily.   23 Forget not
   the voice of thine enemies: the tumult of those that rise up against
   thee increaseth continually.

   The psalmist here, in the name of the church, most earnestly begs that
   God would appear fro them against their enemies, and put an end to
   their present troubles. To encourage his own faith, he interests God in
   this matter (v. 22): Arise, O God! plead thy own cause. This we may be
   sure he will do, for he is jealous for his own honour; whatever is his
   own cause he will plead it with a strong hand, will appear against
   those that oppose it and with and for those that cordially espouse it.
   He will arise and plead it, though for a time he seems to neglect it;
   he will stir up himself, will manifest himself, will do his own work in
   his own time. Note, The cause of religion is God's own cause and he
   will certainly plead it. Now, to make it out that the cause is God's,
   he pleads,

   I. That the persecutors are God's sworn enemies: "Lord, they have not
   only abused us, but they have been, and are, abusive to thee; what is
   done against us, for thy sake, does, by consequence, reflect upon thee.
   But that is not all; they have directly and immediately reproached
   thee, and blasphemed thy name," v. 18. This was that which they roared
   in the sanctuary; they triumphed as if they had now got the mastery of
   the God is Israel, of whom they had heard such great things. As nothing
   grieves the saints more than to hear God's name blasphemed, so nothing
   encourages them more to hope that God will appear against their enemies
   than when they have arrived at such a pitch of wickedness as to
   reproach God himself; this fills the measure of their sins apace and
   hastens their ruin. The psalmist insists much upon this: "We dare not
   answer their reproaches; Lord, do thou answer them. Remember that the
   foolish people have blasphemed thy name (v. 18) and that still the
   foolish man reproaches thee daily." Observe the character of those that
   reproach God; they are foolish. As atheism is folly (Ps. xiv. 1),
   profaneness and blasphemy are no less so. Perhaps those are cried up as
   the wits of the age that ridicule religion and sacred things; but
   really they are the greatest fools, and will shortly be made to appear
   so before all the world. And yet see their malice--They reproach God
   daily, as constantly as his faithful worshippers pray to him and praise
   him; see their impudence--They do not hide their blasphemous thoughts
   in their own bosoms, but proclaim them with a loud voice (forget not
   the voice of thy enemies, v. 23), and this with a daring defiance of
   divine justice; they rise up against thee, and by their blasphemies
   even wage war with heaven and take up arms against the Almighty. Their
   noise and tumult ascend continually (so some), as the cry of Sodom came
   up before God, calling for vengeance, Gen. xviii. 21. It increases
   continually (so we read it); they grow worse and worse, and are
   hardened in their impieties by their successes. Now, Lord, remember
   this; do not forget it. God needs not to be put in remembrance by us of
   what he has to do, but thus we must show our concern for his honour and
   believe that he will vindicate us.

   II. That the persecuted are his covenant-people. 1. See what distress
   they are in. They have fallen into the hands of the multitude of the
   wicked, v. 19. How are those increased that trouble them! There is no
   standing before an enraged multitude, especially like these, armed with
   power; and, as they are numerous, so they are barbarous: The dark
   places of the earth are full of the habitations of cruelty. The land of
   the Chaldeans, where there was none of the light of the knowledge of
   the true God (though otherwise it was famed for learning and arts), was
   indeed a dark place; the inhabitants of it were alienated from the life
   of God through the ignorance that was in them, and therefore they were
   cruel: where there was no true divinity there was scarcely to be found
   common humanity. They were especially cruel to the people of God;
   certainly those have no knowledge who eat them up, Ps. xiv. 4. They are
   oppressed (v. 21) because they are poor and unable to help themselves;
   they are oppressed, and so impoverished and made poor. 2. See what
   reason they had to hope that God would appear for their relief and not
   suffer them to be always thus trampled upon. Observe how the psalmist
   pleads with God for them. (1.) "It is thy turtle-dove that is ready to
   be swallowed up by the multitude of the wicked," v. 19. The church is a
   dove for harmlessness and mildness, innocency and inoffensiveness,
   purity and fruitfulness, a dove for mournfulness in a day of distress,
   a turtle-dove for fidelity and the constancy of love: turtle-doves and
   pigeons were the only fowls that were offered in sacrifice to God.
   "Shall thy turtle-dove, that is true to thee and devoted to thy honour,
   be delivered, its life and soul and all, into the hand of the multitude
   of the wicked, to whom it will soon become an easy and acceptable prey?
   Lord, it will be thy honour to help the weak, especially to help thy
   own." (2.) "It is the congregation of thy poor, and they are not the
   less thine for their being poor (for God has chosen the poor of this
   world, Jam. ii. 5), but they have the more reason to expect thou wilt
   appear for them because they are many: it is the congregation of thy
   poor; let them not be abandoned and forgotten for ever." (3.) "They are
   in covenant with thee; and wilt thou not have respect unto the
   covenant? v. 20. Wilt thou not perform the promises thou hast, in thy
   covenant, made to them? Wilt thou not own those whom thou hast brought
   into the bond of the covenant?" When God delivers his people it is in
   remembrance of his covenant, Lev. xxvi. 42. "Lord, though we are
   unworthy to be respected, yet have respect to the covenant." (4.) "They
   trust in thee, and boast of their relation to thee and expectations
   from thee. O let not them return ashamed of their hope (v. 21), as they
   will be if they be disappointed." (5.) "If thou deliver them, they will
   praise thy name and give thee the glory of their deliverance. Appear,
   Lord, for those that will praise thy name, against those that blaspheme
   it."
     __________________________________________________________________

P S A L M S

  PSALM LXXV.

   Though this psalm is attributed to Asaph in the title, yet it does so
   exactly agree with David's circumstances, at his coming to the crown
   after the death of Saul, that most interpreters apply it to that
   juncture, and suppose that either Asaph penned it, in the person of
   David, as his poet-laureate (probably the substance of the psalm was
   some speech which David made to a convention of the states, at his
   accession to the government, and Asaph turned it into verse, and
   published it in a poem, for the better spreading of it among the
   people), or that David penned it, and delivered it to Asaph as
   precentor of the temple. In this psalm, I. David returns God thanks for
   bringing him to the throne, ver. 1, 9. II. He promises to lay out
   himself for the public good, in the use of the power God had given him,
   ver. 2, 3, 10. III. He checks the insolence of those that opposed his
   coming to the throne, ver. 4, 5. IV. He fetches a reason for all this
   from God's sovereign dominion in the affairs of the children of men,
   ver. 6-8. In singing this psalm we must give to God the glory of all
   the revolutions of states and kingdoms, believing that they are all
   according to his counsel and that he will make them all to work for the
   good of his church.

The Magistrate's Resolution.

   To the chief musician, Al-taschith. A psalm or song of Asaph.

   1 Unto thee, O God, do we give thanks, unto thee do we give thanks: for
   that thy name is near thy wondrous works declare.   2 When I shall
   receive the congregation I will judge uprightly.   3 The earth and all
   the inhabitants thereof are dissolved: I bear up the pillars of it.
   Selah.   4 I said unto the fools, Deal not foolishly: and to the
   wicked, Lift not up the horn:   5 Lift not up your horn on high: speak
   not with a stiff neck.

   In these verses,

   I. The psalmist gives to God the praise of his advancement to honour
   and power, and the other great things he had done for him and for his
   people Israel (v. 1): Unto thee, O God! do we give thanks for all the
   favours thou hast bestowed upon us; and again, unto thee do we give
   thanks; for our thanksgivings must be often repeated. Did not we often
   pray for mercy when we were in pursuit of it; and shall we think it
   will suffice once or twice to give thanks when we have obtained it? Not
   only I do give thanks, but we do, and I and all my friends. If we share
   with others in their mercies, we must join with them in their praises.
   "Unto thee, O God! the author of our mercies (and we will not give that
   glory to the instruments which is due to thee only), we give thanks;
   for that thy name is near (that the complete accomplishment of thy
   promise made to David is not far off) thy wondrous works, which thou
   hast already done for him, declare." Note, 1. There are many works
   which God does for his people that may truly be called wondrous works,
   out of the common course of providence and quite beyond our
   expectation. 2. These wondrous works declare the nearness of his name;
   they show that he himself is at hand, nigh to us in what we call upon
   him for, and that he is about to do some great things for his people,
   in pursuance of his purpose and promise. 3. When God's wondrous works
   declare the nearness of his name it is our duty to give him thanks,
   again and again to give him thanks.

   II. He lays himself under an obligation to use his power well, pursuant
   to the great trust reposed in him (v. 2): When I shall receive the
   congregation I will judge uprightly. Here he takes it for granted that
   God would, in due time, perfect that which concerned him, that though
   the congregation was very slow in gathering to him, and great
   opposition was made to it, yet, at length, he should receive it; for
   what God has spoken in his holiness he will perform by his wisdom and
   power. Being thus in expectation of the mercy, he promises to make
   conscience of his duty: "When I am a judge I will judge, and judge
   uprightly; not as those that went before me, who either neglected
   judgment or, which was worse, perverted it, either did no good with
   their power or did hurt." Note, 1. Those that are advanced to posts of
   honour must remember they are posts of service, and must set themselves
   with diligence and application of mind to do the work to which they are
   called. He does not say, "When I shall receive the congregation I will
   take my ease, and take state upon me, and leave the public business to
   others;" but, "I will mind it myself." 2. Public trusts are to be
   managed with great integrity; those that judge must judge uprightly,
   according to the rules of justice, without respect of persons.

   III. He promises himself that his government would be a public blessing
   to Israel, v. 3. The present state of the kingdom was very bad: The
   earth and all the inhabitants thereof are dissolved; and no marvel,
   when the former reign was so dissolute that all went to wrack and ruin.
   There was a general corruption of manners, for want of putting the laws
   in execution against vice and profaneness. They were divided one from
   another for want of centering, as they ought to have done, in the
   government God had appointed. They were all to pieces, two against
   three and three against two, crumbled into factions and parties, which
   was likely to issue in their ruin; but I bear up the pillars of it.
   Even in Saul's time David did what he could for the public welfare; but
   he hoped that when he had himself received the congregation he should
   do much more, and should not only prevent the public ruin, but recover
   the public strength and beauty. Now, 1. See the mischief of parties;
   they melt and dissolve a land and the inhabitants of it. 2. See how
   much one head frequently holds up. The fabric would have sunk if David
   had not held up the pillars of it. This may well be applied to Christ
   and his government. The world and all the inhabitants of it were
   dissolved by sin; man's apostasy threatened the destruction of the
   whole creation. But Christ bore up the pillars of it; he saved the
   whole world from utter ruin by saving his people from their sins, and
   into his hand the administration of the kingdom of Providence is
   committed, for he upholds all things by the word of his power, Heb. i.
   3.

   IV. He checks those that opposed his government, that were against his
   accession to it and obstructed the administration of it, striving to
   keep up that vice and profaneness which he had made it his business to
   suppress (v. 4, 5): I said unto the fools, Deal not foolishly. He had
   said so to them in Saul's time. When he had not power to restrain them,
   yet he had wisdom and grace to reprove them, and to give them good
   counsel; though they bore themselves high, upon the favour of that
   unhappy prince, he cautioned them not to be too presumptuous. Or,
   rather, he does now say so to them. As soon as he came to the crown he
   issued out a proclamation against vice and profaneness, and here we
   have the contents of it. 1. To the simple sneaking sinners, the fools
   in Israel, that corrupted themselves, to them he said, "Deal not
   foolishly; do not act so directly contrary both to your reason and to
   your interest as you do while you walk contrary to the laws God has
   given to Israel and the promises he has made to David." Christ, the son
   of David, gives us this counsel, issues out this edict, Deal not
   foolishly. He who is made of God to us wisdom bids us be wise for
   ourselves, and not make fools of ourselves. 2. To the proud daring
   sinners, the wicked, that set God himself at defiance, he says, "Lift
   not up the horn; boast not of your power and prerogatives; persist not
   in your contumacy and contempt of the government set over you; lift not
   up your horn on high, as though you could have what you will and do
   what you will; speak not with a stiff neck, in which is an iron sinew,
   that will never bend to the will of God in the government; for those
   that will not bend shall break; those whose necks are stiffened are so
   to their own destruction." This is Christ's word of command in his
   gospel, that every mountain will be brought low before him, Isa. xl. 4.
   Let not the anti-christian power, with its heads and horns, lift up
   itself against him, for it shall certainly be broken to pieces; what is
   said with a stiff neck must be unsaid again with a broken heart, or we
   are undone. Pharaoh said with a stiff neck, Who is the Lord? But God
   made him know to his cost.

God's Government of the World.

   6 For promotion cometh neither from the east, nor from the west, nor
   from the south.   7 But God is the judge: he putteth down one, and
   setteth up another.   8 For in the hand of the Lord there is a cup, and
   the wine is red; it is full of mixture; and he poureth out of the same:
   but the dregs thereof, all the wicked of the earth shall wring them
   out, and drink them.   9 But I will declare for ever; I will sing
   praises to the God of Jacob.   10 All the horns of the wicked also will
   I cut off; but the horns of the righteous shall be exalted.

   In these verses we have two great doctrines laid down and two good
   inferences drawn from them, for the confirmation of what he had before
   said.

   I. Here are two great truths laid down concerning God's government of
   the world, which we ought to mix faith with, both pertinent to the
   occasion:--

   1. That from God alone kings receive their power (v. 6, 7), and
   therefore to God alone David would give the praise of his advancement;
   having his power from God he would use it for him, and therefore those
   were fools that lifted up the horn against him. We see strange
   revolutions in states and kingdoms, and are surprised at the sudden
   disgrace of some and elevation of others; we are all full of such
   changes, when they happen; but here we are directed to look at the
   author of them, and are taught where the original of power is, and
   whence promotion comes. Whence comes preferment to kingdoms, to the
   sovereignty of them? And whence come preferments in kingdoms, to places
   of power and trust in them? The former depends not upon the will of the
   people, nor the latter on the will of the prince, but both on the will
   of God, who has all hearts in his hands; to him therefore those must
   look who are in pursuit of preferment, and then they begin aright. We
   are here told, (1.) Negatively, which way we are not to look for the
   fountain of power: Promotion comes not from the east, nor from the
   west, nor from the desert, that is, neither from the desert on the
   north of Jerusalem nor from that on the south; so that the fair gale of
   preferment is not to be expected to blow from any point of the compass,
   but only from above, directly thence. Men cannot gain promotion either
   by the wisdom or wealth of the children of the east, nor by the
   numerous forces of the isles of the Gentiles, that lay westward, nor
   those of Egypt or Arabia, that lay south; no concurring smiles of
   second causes will raise men to preferment without the first cause. The
   learned bishop Lloyd (Serm. in loc.) gives this gloss upon it: "All men
   took the original of power to be from heaven, but from whom there many
   knew not; the eastern nations, who were generally given to astrology,
   took it to come from their stars, especially the sun, their god. No,
   says David, it comes neither from the east nor from the west, neither
   from the rising nor from the setting of such a planet, or such a
   constellation, nor from the south, nor from the exaltation of the sun
   or any star in the mid-heaven." He mentions not the north, because none
   supposed it to come thence; or because the same word that signifies the
   north signifies the secret place, and from the secret of God's counsel
   it does come, or from the oracle in Zion, which lay on the north side
   of Jerusalem. Note, No wind is so good as to blow promotion, but as he
   directs who has the winds in his fists. (2.) Positively: God is the
   judge, the governor or umpire. When parties contend for the prize, he
   puts down one and sets up another as he sees fit, so as to serve his
   own purposes and bring to pass his own counsels. Herein he acts by
   prerogative, and is not accountable to us for any of these matters; nor
   is it any damage, danger, or disgrace that he, who is infinitely wise,
   holy, and good, has an arbitrary and despotic power to set up and put
   down whom, and when, and how he pleases. This is a good reason why
   magistrates should rule for God as those that must give account to him,
   because it is by him that kings reign.

   2. That from God alone all must receive their doom (v. 8): In the hand
   of the Lord there is a cup, which he puts into the hands of the
   children of men, a cup of providence, mixed up (as he thinks fit) of
   many ingredients, a cup of affliction. The sufferings of Christ are
   called a cup, Matt. xx. 22; John xviii. 11. The judgments of God upon
   sinners are the cup of the Lord's right hand, Hab. ii. 16. The wine is
   red, denoting the wrath of God, which is infused into the judgments
   executed on sinners, and is the wormwood and the gall in the affliction
   and the misery. It is read as fire, red as blood, for it burns, it
   kills. It is full of mixture, prepared in wisdom, so as to answer the
   end. There are mixtures of mercy and grace in the cup of affliction
   when it is put into the hands of God's own people, mixtures of the
   curse when it is put into the hands of the wicked; it is wine mingled
   with gall. These vials, (1.) Are poured out upon all; see Rev. xv. 7;
   xvi. 1; where we read of the angels pouring out the vials of God's
   wrath upon the earth. Some drops of this wrath may light on good
   people; when God's judgments are abroad, they have their share in
   common calamities; but, (2.) The dregs of the cup are reserved for the
   wicked. The calamity itself is but the vehicle into which the wrath and
   curse is infused, the top of which has little of the infusion; but the
   sediment is pure wrath, and that shall fall to the share of sinners;
   they have the dregs of the cup now in the terrors of conscience, and
   hereafter in the torments of hell. They shall wring them out, that not
   a drop of the wrath may be left behind, and they shall drink them, for
   the curse shall enter into their bowels like water and like oil into
   their bones. The cup of the Lord's indignation will be to them a cup of
   trembling, everlasting trembling, Rev. xiv. 10. The wicked man's cup,
   while he prospers in the world, is full of mixture, but the worst is at
   the bottom. The wicked are reserved unto the day of judgment.

   II. Here are two good practical inferences drawn from these great
   truths, and they are the same purposes of duty that he began the psalm
   with. This being so, 1. He will praise God, and give him glory, for the
   power to which he has advanced him (v. 9): I will declare for ever that
   which thy wondrous works declare, v. 1. He will praise God for his
   elevation, not only at first, while the mercy was fresh, but for ever,
   so long as he lives. The exaltation of the Son of David will be the
   subject of the saints' everlasting praises. He will give glory to God,
   not only as his God, but as the God of Jacob, knowing it was for Jacob
   his servant's sake, and because he loved his people Israel, that he
   made him king over them. 2. He will use the power with which he is
   entrusted for the great ends for which it was put into his hands, v.
   10, as before, v. 2, 4. According to the duty of the higher powers,
   (1.) He resolves to be a terror to evildoers, to humble their pride and
   break their power: "Though not all the heads, yet all the horns, of the
   wicked will I cut off, with which they push their poor neighbours; I
   will disable them to do mischief." Thus God promises to raise up
   carpenters who should fray the horns of the Gentiles that had scattered
   Judah and Israel, Zech. i. 18-21. (2.) He resolves to be a protection
   and praise to those that do well: The horns of the righteous shall be
   exalted; they shall be preferred and be put into places of power; and
   those that are good, and have hearts to do good, shall not want ability
   and opportunity for it. This agrees with David's resolutions, Ps. ci.
   3, &c. Herein David was a type of Christ, who with the breath of his
   mouth shall slay the wicked, but shall exalt with honour the horn of
   the righteous, Ps. cxii. 9.
     __________________________________________________________________

P S A L M S

  PSALM LXXVI.

   This psalm seems to have been penned upon occasion of some great
   victory obtained by the church over some threatening enemy or other,
   and designed to grace the triumph. The LXX. calls it, "A song upon the
   Assyrians," whence many good interpreters conjecture that it was penned
   when Sennacherib's army, then besieging Jerusalem, was entirely cut off
   by a destroying angel in Hezekiah's time; and several passages in the
   psalm are very applicable to that work of wonder: but there was a
   religious triumph upon occasion of another victory, in Jehoshaphat's
   time, which might as well be the subject of this psalm (2 Chron. xx.
   28), and it might be called "a song of Asaph" because always sung by
   the sons of Asaph. Or it might be penned by Asaph who lived in David's
   time, upon occasion of the many triumphs with which God delighted to
   honour that reign. Upon occasion of this glorious victory, whatever it
   was, I. The psalmist congratulates the happiness of the church in
   having God so nigh, ver. 1-3. II. He celebrates the glory of God's
   power, which this was an illustrious instance of, ver. 4-6. III. He
   infers hence what reason all have to fear before him, ver. 7-9. And,
   IV. What reason his people have to trust in him and to pay their vows
   to him, ver. 10-12. It is a psalm proper for a thanksgiving day, upon
   the account of public successes, and not improper at other times,
   because it is never out of season to glorify God for the great things
   he has done for his church formerly, especially for the victories of
   the Redeemer over the powers of darkness, which all those Old-Testament
   victories were types of, at least those that are celebrated in the
   psalms.

Triumph in God.

   To the chief musician on Neginoth. A psalm or song of Asaph.

   1 In Judah is God known: his name is great in Israel.   2 In Salem also
   is his tabernacle, and his dwelling place in Zion.   3 There brake he
   the arrows of the bow, the shield, and the sword, and the battle.
   Selah.   4 Thou art more glorious and excellent than the mountains of
   prey.   5 The stouthearted are spoiled, they have slept their sleep:
   and none of the men of might have found their hands.   6 At thy rebuke,
   O God of Jacob, both the chariot and horse are cast into a dead sleep.

   The church is here triumphant even in the midst of its militant state.
   The psalmist, in the church's name, triumphs here in God, the centre of
   all our triumphs.

   I. In the revelation God had made of himself to them, v. 1. It is the
   honour and privilege of Judah and Israel that among them God is known,
   and where he is known his name will be great. God is known as he is
   pleased to make himself known; and those are happy to whom he discovers
   himself--happy people that have their land filled with the knowledge of
   God, happy persons that have their hearts filled with that knowledge.
   In Judah God was known as he was not known in other nations, which made
   the favour the greater, inasmuch as it was distinguishing, Ps. cxlvii.
   19, 20.

   II. In the tokens of God's special presence with them in his
   ordinances, v. 2. In the whole land of Judah and Israel God was known
   and his name was great; but in Salem, in Zion, were his tabernacle and
   his dwelling-place. There he kept court; there he received the homage
   of his people by their sacrifices and entertained them by the feasts
   upon the sacrifices; thither they came to address themselves to him,
   and thence by his oracles he issued out his orders; there he recorded
   his name, and of that place he said, Here will I dwell, for I have
   desired it. It is the glory and happiness of a people to have God among
   them by his ordinances; but his dwelling-place is a tabernacle, a
   movable dwelling. Yet a little while is that light with us.

   III. In the victories they had obtained over their enemies (v. 3):
   There broke he the arrows of the bow. Observe how threatening the
   danger was. Though Judah and Israel, Salem and Zion, were thus
   privileged, yet war is raised against them, and the weapons of war are
   furbished.

   1. Here are bow and arrows, shield and sword, and all for battle; but
   all are broken and rendered useless. And it was done there, (1.) In
   Judah and in Israel, in favour of that people near to God. While the
   weapons of war were used against other nations they answered their end,
   but, when turned against that holy nation, they were immediately
   broken. The Chaldee paraphrases it thus: When the house of Israel did
   his will he placed his majesty among them, and there he broke the
   arrows of the bow; while they kept closely to his service they were
   great and safe, and every thing went well with them. Or, (2.) In the
   tabernacle and dwelling-place in Zion, there he broke the arrows of the
   bow; it was done in the field of battle, and yet it is said to be done
   in the sanctuary, because done in answer to the prayers which God's
   people there made to him and in the performance of the promises which
   he there made to them, of both which see that instance, 2 Chron. xx. 5,
   14. Public successes are owing as much to what is done in the church as
   to what is done in the camp. Now,

   2. This victory redounded very much, (1.) To the immortal honour of
   Israel's God (v. 4): Thou art, and hast manifested thyself to be, more
   glorious and excellent than the mountains of prey. [1.] "Than the great
   and mighty ones of the earth in general, who are high, and think
   themselves firmly fixed like mountains, but are really mountains of
   prey, oppressive to all about them. It is their glory to destroy; it is
   thine to deliver." [2.] "Than our invaders in particular. When they
   besieged the cities of Judah, they cast up mounts against them, and
   raised batteries; but thou art more able to protect us than they are to
   annoy us." Wherein the enemies of the church deal proudly it will
   appear that God is above them. (2.) To the perpetual disgrace of the
   enemies of Israel, v. 5, 6. They were stouthearted, men of great
   courage and resolution, flushed with their former victories, enraged
   against Israel, confident of success; they were men of might, robust
   and fit for service; they had chariots and horses, which were then
   greatly valued and trusted to in war, Ps. xx. 7. But all this force was
   of no avail when it was levelled against Jerusalem. [1.] The
   stouthearted have despoiled and disarmed themselves (so some read it);
   when God pleases he can make his enemies to weaken and destroy
   themselves. They have slept, not the sleep of the righteous, who sleep
   in Jesus, but their sleep, the sleep of sinners, that shall awake to
   everlasting shame and contempt. [2.] The men of might can no more find
   their hands than the stout-hearted can their spirit. As the bold men
   are cowed, so the strong men are lamed, and cannot so much as find
   their hands, to save their own heads, much less to hurt their enemies.
   [3.] The chariots and horses may be truly said to be cast into a dead
   sleep when their drivers and their riders were so. God did but speak
   the word, as the God of Jacob that commands deliverances for Jacob,
   and, at his rebuke, the chariot and horse were both cast into a dead
   sleep. When the men were laid dead upon the spot by the destroying
   angel the chariot and horse were not at all formidable. See the power
   and efficacy of God's rebukes. With what pleasure may we Christians
   apply all this to the advantages we enjoy by the Redeemer! It is
   through him that God is known; it is in him that God's name is great;
   to him it is owing that God has a tabernacle and a dwelling-place in
   his church. He it was that vanquished the strong man armed, spoiled
   principalities and powers, and made a show of them openly.

The Defence and Glory of Israel.

   7 Thou, even thou, art to be feared: and who may stand in thy sight
   when once thou art angry?   8 Thou didst cause judgment to be heard
   from heaven; the earth feared, and was still,   9 When God arose to
   judgment, to save all the meek of the earth. Selah.   10 Surely the
   wrath of man shall praise thee: the remainder of wrath shalt thou
   restrain.   11 Vow, and pay unto the Lord your God: let all that be
   round about him bring presents unto him that ought to be feared.   12
   He shall cut off the spirit of princes: he is terrible to the kings of
   the earth.

   This glorious victory with which God had graced and blessed his church
   is here made to speak three things:--

   I. Terror to God's enemies (v. 7-9): "Thou, even thou, art to be
   feared; thy majesty is to be reverenced, thy sovereignty to be
   submitted to, and thy justice to be dreaded by those that have offended
   thee." Let all the world learn by this event to stand in awe of the
   great God. 1. Let all be afraid of his wrath against the daring impiety
   of sinners: Who may stand in thy sight from the minute that thou art
   angry? If God be a consuming fire, how can chaff and stubble stand
   before him, though his anger be kindled but a little? Ps. ii. 12. 2.
   Let all be afraid of his jealousy for oppressed innocency and the
   injured cause of his own people: "Thou didst cause judgment to be heard
   from heaven, then when thou didst arise to save all the meek of the
   earth (v. 8, 9); and then the earth feared and was still, waiting what
   would be the issue of those glorious appearances of thine." Note, (1.)
   God's people are the meek of the earth (Zech. ii. 3), the quiet in the
   land (Ps. xxxv. 20), that can bear any wrong, but do none. (2.) Though
   the meek of the earth are by their meekness exposed to injury, yet God
   will, sooner or later, appear for their salvation, and plead their
   cause. (3.) When God comes to save all the meek of the earth, he will
   cause judgment to be heard from heaven; he will make the world know
   that he is angry at the oppressors of his people, and takes what is
   done against them as done against himself. The righteous God long seems
   to keep silence, yet, sooner or later, he will make judgment to be
   heard. (4.) When God is speaking judgment from heaven it is time for
   the earth to compose itself into an awful and reverent silence: The
   earth feared and was still, as silence is made by proclamation when the
   court sits. Be still and know that I am God, Ps. xlvi. 10. Be silent, O
   all flesh! before the Lord, for he is raised up to judgment, Zech. ii.
   13. Those that suppose this psalm to have been penned upon the occasion
   of the routing of Sennacherib's army take it for granted that the
   descent of the destroying angel, who did the execution, was accompanied
   with thunder, by which God caused judgment to be heard from heaven, and
   that the earth feared (that is, there was an earthquake), but it was
   soon over. But this is altogether uncertain.

   II. Comfort to God's people, v. 10. We live in a very angry provoking
   world; we often feel much, and are apt to fear more, from the wrath of
   man, which seems boundless. But this is a great comfort to us, 1. That
   as far as God permits the wrath of man to break forth at any time he
   will make it turn to his praise, will bring honour to himself and serve
   his own purposes by it: Surely the wrath of man shall praise thee, not
   only by the checks given to it, when it shall be forced to confess its
   own impotency, but even by the liberty given to it for a time. The
   hardships which God's people suffer by the wrath of their enemies are
   made to redound to the glory of God and his grace; and the more the
   heathen rage and plot against the Lord and his anointed the more will
   God be praised for setting his King upon his holy hill of Zion in spite
   of them, Ps. ii. 1, 6. When the heavenly hosts make this the matter of
   their thanksgiving-song that God has taken to himself his great power
   and has reigned, though the nations were angry (Rev. xi. 17, 18), then
   the wrath of man adds lustre to the praises of God. 2. That what will
   not turn to his praise shall not be suffered to break out: The
   remainder of wrath shalt thou restrain. Men must never permit sin,
   because they cannot check it when they will; but God can. He can set
   bounds to the wrath of man, as he does to the raging sea. Hitherto it
   shall come and no further; here shall its proud waves be stayed. God
   restrained the remainder of Sennacherib's rage, for he put a hook in
   his nose and a bridle in his jaws (Isa. xxxvii. 29); and, though he
   permitted him to talk big, he restrained him from doing what he
   designed.

   III. Duty to all, v. 11, 12. Let all submit themselves to this great
   God and become his loyal subjects. Observe, 1. The duty required of us
   all, all that are about him, that have any dependence upon him or any
   occasion to approach to him; and who is there that has not? We are
   therefore every one of us commanded to do our homage to the King of
   kings: Vow and pay; that is, take an oath of allegiance to him and make
   conscience of keeping it. Vow to be his, and pay what you vow. Bind
   your souls with a bond to him (for that is the nature of a vow), and
   then live up to the obligations you have laid upon yourselves; for
   better it is not to vow than to vow and not to pay. And, having taken
   him for our King, let us bring presents to him, as subjects to their
   sovereign, 1 Sam. x. 27. Send you the lamb to the ruler of the land,
   Isa. xvi. 1. Not that God needs any present we can bring, or can be
   benefited by it; but thus we must give him honour and own that we have
   our all from him. Our prayers and praises, and especially our hearts,
   are the presents we should bring to the Lord our God. 2. The reasons to
   enforce this duty: Render to all their due, fear to whom fear is due;
   and is it not due to God? Yes; (1.) He ought to be feared: He is the
   fear (so the word is); his name is glorious and fearful,; and he is the
   proper object of our fear; with him is terrible majesty. The God of
   Abraham is called the fear of Isaac (Gen. xxxi. 42), and we are
   commanded to make him our fear, Isa. viii. 13. When we bring presents
   to him we must have an eye to him as greatly to be feared; for he is
   terrible in his holy places. (2.) He will be feared, even by those who
   think it their own sole prerogative to be feared (v. 12): He shall cut
   off the spirit of princes; he shall slip it off as easily as we slip
   off a flower from the stalk or a bunch of grapes from the vine; so the
   word signifies. He can dispirit those that are most daring and make
   them heartless; for he is, or will be, terrible to the kings of the
   earth; and sooner or later, if they be not so wise as to submit
   themselves to him, he will force them to call in vain to rocks and
   mountains to fall on them and hide them from his wrath, Rev. vi. 16.
   Since there is no contending with God, it is as much our wisdom as it
   is our duty to submit to him.
     __________________________________________________________________

P S A L M S

  PSALM LXXVII.

   This psalm, according to the method of many other psalms, begins with
   sorrowful complaints but ends with comfortable encouragements. The
   complaints seem to be of personal grievances, but the encouragements
   relate to the public concerns of the church, so that it is not certain
   whether it was penned upon a personal or a public account. If they were
   private troubles that he was groaning under, it teaches us that what
   God has wrought for his church in general may be improved for the
   comfort of particular believers; if it was some public calamity that he
   is here lamenting, his speaking of it so feelingly, as if it had been
   some particular trouble of his own, shows how much we should lay to
   heart the interests of the church of God and make them ours. One of the
   rabbin says, This psalm is spoken in the dialect of the captives; and
   therefore some think it was penned in the captivity in Babylon. I. The
   psalmist complains here of the deep impressions which his troubles made
   upon his spirits, and the temptation he was in to despair of relief,
   ver. 1-10. II. He encourages himself to hope that it would be well at
   last, by the remembrance of God's former appearances for the help of
   his people, of which he gives several instances, ver. 11-20. In singing
   this psalm we must take shame to ourselves for all our sinful distrusts
   of God, and of his providence and promise, and give to him the glory of
   his power and goodness by a thankful commemoration of what he has done
   for us formerly and a cheerful dependence on him for the future.

Prevailing Melancholy; Mournful Supplications.

   To the chief musician, to Jeduthun. A psalm of Asaph.

   1 I cried unto God with my voice, even unto God with my voice; and he
   gave ear unto me.   2 In the day of my trouble I sought the Lord: my
   sore ran in the night, and ceased not: my soul refused to be comforted.
     3 I remembered God, and was troubled: I complained, and my spirit was
   overwhelmed. Selah.   4 Thou holdest mine eyes waking: I am so troubled
   that I cannot speak.   5 I have considered the days of old, the years
   of ancient times.   6 I call to remembrance my song in the night: I
   commune with mine own heart: and my spirit made diligent search.   7
   Will the Lord cast off for ever? and will he be favourable no more?   8
   Is his mercy clean gone for ever? doth his promise fail for evermore?
   9 Hath God forgotten to be gracious? hath he in anger shut up his
   tender mercies? Selah.   10 And I said, This is my infirmity: but I
   will remember the years of the right hand of the most High.

   We have here the lively portraiture of a good man under prevailing
   melancholy, fallen into and sinking in that horrible pit and that miry
   clay, but struggling to get out. Drooping saints, that are of a
   sorrowful spirit, may here as in a glass see their own faces. The
   conflict which the psalmist had with his griefs and fears seems to have
   been over when he penned this record of it; for he says (v. 1), I cried
   unto God, and he gave ear unto me, which, while the struggle lasted, he
   had not the comfortable sense of, as he had afterwards; but he inserts
   it in the beginning of his narrative as an intimation that his trouble
   did not end in despair; for God heard him, and, at length, he knew that
   he heard him. Observe,

   I. His melancholy prayers. Being afflicted, he prayed (Jam. v. 13),
   and, being in an agony, he prayed more earnestly (v. 1): My voice was
   unto God, and I cried, even with my voice unto God. He was full of
   complaints, loud complaints, but he directed them to God, and turned
   them all into prayers, vocal prayers, very earnest and importunate.
   Thus he gave vent to his grief and gained some ease; and thus he took
   the right way in order to relief (v. 2): In the day of my trouble I
   sought the Lord. Note, Days of trouble must be days of prayer, days of
   inward trouble especially, when God seems to have withdrawn from us; we
   must seek him and seek till we find him. In the day of his trouble he
   did not seek for the diversion of business or recreation, to shake off
   his trouble that way, but he sought God, and his favour and grace.
   Those that are under trouble of mind must not think to drink it away,
   or laugh it away, but must pray it away. My hand was stretched out in
   the night and ceased not; so Dr. Hammond reads the following words, as
   speaking the incessant importunity of his prayers. Compare Ps. cxliii.
   5, 6.

   II. His melancholy grief. Grief may then be called melancholy indeed,
   1. When it admits of no intermission; such was his: My sore, or wound,
   ran in the night, and bled inwardly, and it ceased not, no, not in the
   time appointed for rest and sleep. 2. When it admits of no consolation;
   and that also as his case: My soul refused to be comforted; he had no
   mind to hearken to those that would be his comforters. As vinegar upon
   nitre, so is he that sings songs to a heavy heart, Prov. xxv. 20. Nor
   had he any mind to think of those things that would be his comforts; he
   put them far from him, as one that indulged himself in sorrow. Those
   that are in sorrow, upon any account, do not only prejudice themselves,
   but affront God, if they refuse to be comforted.

   III. His melancholy musings. He pored so much upon the trouble,
   whatever it was, personal or public, that, 1. The methods that should
   have relieved him did but increase his grief, v. 3. (1.) One would have
   thought that the remembrance of God would comfort him, but it did not:
   I remembered God and was troubled, as poor Job (ch. xxiii. 15); I am
   troubled at his presence; when I consider I am afraid of him. When he
   remembered God his thoughts fastened only upon his justice, and wrath,
   and dreadful majesty, and thus God himself became a terror to him. (2.)
   One would have thought that pouring out his soul before God would give
   him ease, but it did not; he complained, and yet his spirit was
   overwhelmed, and sank under the load. 2. The means of his present
   relief were denied him, v. 4. He could not enjoy sleep, which, if it be
   quiet and refreshing, is a parenthesis to our griefs and cares: "Thou
   holdest my eyes waking with thy terrors, which make me full of tossings
   to and fro until the dawning of the day." He could not speak, by reason
   of the disorder of his thoughts, the tumult of his spirits, and the
   confusion his mind was in: He kept silence even from good while his
   heart was hot within him; he was ready to burst like a new bottle (Job
   xxxii. 19), and yet so troubled that he could not speak and refresh
   himself. Grief never preys so much upon the spirits as when it is thus
   smothered and pent up.

   IV. His melancholy reflections (v. 5, 6): "I have considered the days
   of old, and compared them with the present days; and our former
   prosperity does but aggravate our present calamities: for we see not
   the wonders that our fathers told us off." Melancholy people are apt to
   pore altogether upon the days of old and the years of ancient times,
   and to magnify them, for the justifying of their own uneasiness and
   discontent at the present posture of affairs. But say not thou that the
   former days were better than these, because it is more than thou
   knowest whether they were or no, Eccl. vii. 10. Neither let the
   remembrance of the comforts we have lost make us unthankful for those
   that are left, or impatient under our crosses. Particularly, he called
   to remembrance his song in the night, the comforts with which he had
   supported himself in his former sorrows and entertained himself in his
   former solitude. These songs he remembered, and tried if he could not
   sing them over again; but he was out of tune for them, and the
   remembrance of them did but pour out his soul in him, Ps. xliii. 4. See
   Job xxxv. 10.

   V. His melancholy fears and apprehensions: "I communed with my own
   heart, v. 6. Come, my soul, what will be the issue of these things?
   What can I think of them and what can I expect they will come to at
   last? I made diligent search into the causes of my trouble, enquiring
   wherefore God contended with me and what would be the consequences of
   it. And thus I began to reason, Will the Lord cast off for ever, as he
   does for the present? He is not now favourable; and will he be
   favourable no more? His mercy is now gone; and is it clean gone for
   ever? His promise now fails; and does it fail for evermore? God is not
   now gracious; but has he forgotten to be gracious? His tender mercies
   have been withheld, perhaps in wisdom; but are they shut up, shut up in
   anger?" v. 7-9. This is the language of a disconsolate deserted soul,
   walking in darkness and having no light, a case not uncommon even with
   those that fear the Lord and obey the voice of his servant, Isa. l. 10.
   He may here be looked upon, 1. As groaning under a sore trouble. God
   hid his face from him, and withdrew the usual tokens of his favour.
   Note, Spiritual trouble is of all trouble most grievous to a gracious
   soul; nothing wounds and pierces it like the apprehensions of God's
   being angry, the suspending of his favour and the superseding of his
   promise; this wounds the spirit; and who can bear that? 2. As grappling
   with a strong temptation. Note, God's own people, in a cloudy and dark
   day, may be tempted to make desperate conclusions about their own
   spiritual state and the condition of God's church and kingdom in the
   world, and, as to both, to give up all for gone. We may be tempted to
   think that God has abandoned us and cast us off, that the covenant of
   grace fails us, and that the tender mercy of our God shall be for ever
   withheld from us. But we must not give way to such suggestions as
   these. If fear and melancholy ask such peevish questions, let faith
   answer them from the Scripture: Will the Lord cast off for ever? God
   forbid, Rom. xi. 1. No; the Lord will not cast off his people, Ps.
   xciv. 14. Will he be favourable no more? Yes, he will; for, though he
   cause grief, yet will he have compassion, Lam. iii. 32. Is his mercy
   clean gone for ever? No; his mercy endures for ever; as it is from
   everlasting, it is to everlasting, Ps. ciii. 17. Doth his promise fail
   for evermore? No; it is impossible for God to lie, Heb. vi. 18. Hath
   God forgotten to be gracious? No; he cannot deny himself, and his own
   name which he hath proclaimed gracious and merciful, Exod. xxxiv. 6.
   Has he in anger shut up his tender mercies? No; they are new every
   morning (Lam. iii. 23); and therefore, How shall I give thee up,
   Ephraim? Hos. xi. 8, 9. Thus was he going on with his dark and dismal
   apprehensions when, on a sudden, he first checked himself with that
   word, Selah, "Stop there; go no further; let us hear no more of these
   unbelieving surmises;" and he then chid himself (v. 10): I said, This
   is my infirmity. He is soon aware that it is not well said, and
   therefore, "Why art thou cast down, O my soul? I said, This is my
   affliction" (so some understand it); "This is the calamity that falls
   to my lot and I must make the best of it; every one has his affliction,
   his trouble in the flesh; and this is mine, the cross I must take up."
   Or, rather, "This is my sin; it is my iniquity, the plague of my own
   heart." These doubts and fears proceed from the want and weakness of
   faith and the corruption of a distempered mind. note, (1.) We all know
   that concerning ourselves of which we must say, "This is our infirmity,
   a sin that most easily besets us." (2.) Despondency of spirit, and
   distrust of God, under affliction, are too often the infirmities of
   good people, and, as such, are to be reflected upon by us with sorrow
   and shame, as by the psalmist here: This is my infirmity. When at any
   time it is working in us we must thus suppress the rising of it, and
   not suffer the evil spirit to speak. We must argue down the
   insurrections of unbelief, as the psalmist here: But I will remember
   the years of the right hand of the Most High. He had been considering
   the years of ancient times (v. 5), the blessings formerly enjoyed, the
   remembrance of which did only add to his grief; but now he considered
   them as the years of the right hand of the Most High, that those
   blessings of ancient times came from the Ancient of days, from the
   power and sovereign disposal of his right hand who is over all, God,
   blessed for ever, and this satisfied him; for may not the Most High
   with his right hand make what changes he pleases?

Acknowledgments of the Divine Majesty, of God's Wonders Wrought for Israel.

   11 I will remember the works of the Lord: surely I will remember thy
   wonders of old.   12 I will meditate also of all thy work, and talk of
   thy doings.   13 Thy way, O God, is in the sanctuary: who is so great a
   God as our God?   14 Thou art the God that doest wonders: thou hast
   declared thy strength among the people.   15 Thou hast with thine arm
   redeemed thy people, the sons of Jacob and Joseph. Selah.   16 The
   waters saw thee, O God, the waters saw thee; they were afraid: the
   depths also were troubled.   17 The clouds poured out water: the skies
   sent out a sound: thine arrows also went abroad.   18 The voice of thy
   thunder was in the heaven: the lightnings lightened the world: the
   earth trembled and shook.   19 Thy way is in the sea, and thy path in
   the great waters, and thy footsteps are not known.   20 Thou leddest
   thy people like a flock by the hand of Moses and Aaron.

   The psalmist here recovers himself out of the great distress and plague
   he was in, and silences his own fears of God's casting off his people
   by the remembrance of the great things he had done for them formerly,
   which though he had in vain tried to quiet himself with (v. 5, 6) yet
   he tried again, and, upon this second trial, found it not in vain. It
   is good to persevere in the proper means for the strengthening of
   faith, though they do not prove effectual at first: "I will remember,
   surely I will, what God has done for his people of old, till I can
   thence infer a happy issue of the present dark dispensation," v. 11,
   12. Note, 1. The works of the Lord, for his people, have been wondrous
   works. 2. They are recorded for us, that they may be remembered by us.
   3. That we may have benefit by the remembrance of them we must meditate
   upon them, and dwell upon them in our thoughts, and must talk of them,
   that we may inform ourselves and others further concerning them. 4. The
   due remembrance of the works of God will be a powerful antidote against
   distrust of his promise and goodness; for he is God and changes not. If
   he begin, he will finish his work and bring forth the top-stone.

   Two things, in general, satisfied him very much:

   I. That God's way is in the sanctuary, v. 13. It is in holiness, so
   some. When we cannot solve the particular difficulties that may arise
   in our constructions of the divine providence, this we are sure of, in
   general, that God is holy in all his works, that they are all worthy of
   himself and consonant to the eternal purity and rectitude of his
   nature. He has holy ends in all he does, and will be sanctified in
   every dispensation of his providence. His way is according to his
   promise, which he has spoken in his holiness and made known in the
   sanctuary. What he has done is according to what he has said and may be
   interpreted by it; and from what he has said we may easily gather that
   he will not cast off his people for ever. God's way is for the
   sanctuary, and for the benefit of it. All he does is intended for the
   good of his church.

   II. That God's way is in the sea. Though God is holy, just, and good,
   in all he does, yet we cannot give an account of the reasons of his
   proceedings, nor make any certain judgment of his designs: His path is
   in the great waters and his footsteps are not known, v. 19. God's ways
   are like the deep waters which cannot be fathomed (Ps. xxxvi. 6), like
   the way of a ship in the sea, which cannot be tracked, Prov. xxx. 18,
   19. God's proceedings are always to be acquiesced in, but cannot always
   be accounted for. He specifies some particulars, for which he goes as
   far back as the infancy of the Jewish church, and from which he
   gathers, 1. That there is no God to be compared with the God of Israel
   (v. 13): Who is so great a God as our God? Let us first give to God the
   glory of the great things he has done for his people, and acknowledge
   him, therein, great above all comparison; and then we may take to
   ourselves the comfort of what he has done and encourage ourselves with
   it. 2. That he is a God of almighty power (v. 14): "Thou art the God
   that alone doest wonders, above the power of any creature; thou hast
   visibly, and beyond any contradiction, declared thy strength among the
   people." What God has done for his church has been a standing
   declaration of his almighty power, for therein he has made bare his
   everlasting arm. (1.) God brought Israel out of Egypt, v. 15. This was
   the beginning of mercy to them, and was yearly to be commemorated among
   them in the passover: "Thou hast with thy arm, stretched out in so many
   miracles, redeemed thy people out of the hand of the Egyptians." Though
   they were delivered by power, yet they are said to be redeemed, as if
   it had been done by price, because it was typical of the great
   redemption, which was to be wrought out, in the fulness of time, both
   by price and power. Those that were redeemed are here called not only
   the sons of Jacob, to whom the promise was made, but of Joseph also,
   who had a most firm and lively belief of the performance of it; for,
   when he was dying, he made mention of the departing of the children of
   Israel out of Egypt, and gave commandment concerning his bones. (2.) He
   divided the Red Sea before them (v. 16): The waters gave way, and a
   lane was made through that crowd instantly, as if they had seen God
   himself at the head of the armies of Israel, and had retired for fear
   of him. Not only the surface of the waters, but the depths, were
   troubled, and opened to the right and to the left, in obedience to his
   word of command. (3.) He destroyed the Egyptians (v. 17): The clouds
   poured out water upon them, while the pillar of fire, like an umbrella
   over the camp of Israel, sheltered it from the shower, in which, as in
   the deluge, the waters that were above the firmament concurred with
   those that were beneath the firmament to destroy the rebels. Then the
   skies sent out a sound; thy arrows also went abroad, which is explained
   (v. 18): The voice of thy thunder was heard in the heaven (that was the
   sound which the skies sent forth); the lightnings lightened the
   world--those were the arrows which went abroad, by which the host of
   the Egyptians was discomfited, with so much terror that the earth of
   the adjacent coast trembled and shook. Thus God's way was in the sea,
   for the destruction of his enemies, as well as for the salvation of his
   people; and yet when the waters returned to their place his footsteps
   were not known (v. 19); there was no mark set upon the place, as there
   was, afterwards, in Jordan, Josh. iv. 9. We do not read in the story of
   Israel's passing through the Red Sea that there were thunders and
   lightning, and an earthquake; yet there might be, and Josephus says
   there were, such displays of the divine terror upon that occasion. But
   it may refer to the thunders, lightnings, and earth quakes, that were
   at Mount Sinai when the law was given. (4.) He took his people Israel
   under his own guidance and protection (v. 20): Thou leddest thy people
   like a flock. They being weak and helpless, and apt to wander like a
   flock of sheep, and lying exposed to the beasts of prey, God went
   before them with all the care and tenderness of a shepherd, that they
   might not fail. The pillar of cloud and fire led them; yet that is not
   here taken notice of, but the agency of Moses and Aaron, by whose hand
   God led them; they could not do it without God, but God did it with and
   by them. Moses was their governor, Aaron their high priest; they were
   guides, overseers, and rulers to Israel, and by them God led them. The
   right and happy administration of the two great ordinances of
   magistracy and ministry is, though not so great a miracle, yet as great
   a mercy to any people as the pillar of cloud and fire was to Israel in
   the wilderness.

   The psalm concludes abruptly, and does not apply those ancient
   instances of God's power to the present distresses of the church, as
   one might have expected. But as soon as the good man began to meditate
   on these things he found he had gained his point; his very entrance
   upon this matter gave him light and joy (Ps. cxix. 130); his fears
   suddenly and strangely vanished, so that he needed to go no further; he
   went his way, and did eat, and his countenance was no more sad, like
   Hannah, 1 Sam. i. 18.
     __________________________________________________________________

P S A L M S

  PSALM LXXVIII.

   This psalm is historical; it is a narrative of the great mercies God
   had bestowed upon Israel, the great sins wherewith they had provoked
   him, and the many tokens of his displeasure they had been under for
   their sins. The psalmist began, in the foregoing psalm, to relate God's
   wonders of old, for his own encouragement in a difficult time; there he
   broke off abruptly, but here resumes the subject, for the edification
   of the church, and enlarges much upon it, showing not only how good God
   had been to them, which was an earnest of further finishing mercy, but
   how basely they had conducted themselves towards God, which justified
   him in correcting them as he did at this time, and forbade all
   complaints. Here is, I. The preface to this church history, commanding
   the attention of the present age to it and recommending it to the study
   of the generations to come, ver. 1-8. II. The history itself from Moses
   to David; it is put into a psalm or song that it might be the better
   remembered and transmitted to posterity, and that the singing of it
   might affect them with the things here related, more than they would be
   with a bare narrative of them. The general scope of this psalm we have
   (ver. 9-11) where notice is taken of the present rebukes they were
   under (ver. 9), the sin which brought them under those rebukes (ver.
   10), and the mercies of God to them formerly, which aggravated that
   sin, ver. 11. As to the particulars, we are here told, 1. What
   wonderful works God had wrought for them in bringing them out of Egypt
   (ver. 12-16), providing for them in the wilderness (ver. 23-29),
   plaguing and ruining their enemies (ver. 43-53), and at length putting
   them in possession of the land of promise, ver. 54, 55. 2. How
   ungrateful they were to God for his favours to them and how many and
   great provocations they were guilty of. How they murmured against God
   and distrusted him (ver. 17-20), and did but counterfeit repentance and
   submission when he punished them (ver. 34-37), thus grieving and
   tempting him, ver. 40-42. How they affronted God with their idolatries
   after they came to Canaan, ver. 56-58. 3. How God had justly punished
   them for their sins (ver. 21, 22) in the wilderness, making their sin
   their punishment (ver. 29-33), and now, of late, when the ark was taken
   by the Philistines, ver. 59-64. 4. How graciously God had spared them
   and returned in mercy to them, notwithstanding their provocations. He
   had forgiven them formerly (ver. 38, 39), and now, of late, had removed
   the judgments they had brought upon themselves, and brought them under
   a happy establishment both in church and state, ver. 65-72. As the
   general scope of this psalm may be of use to us in the singing of it,
   to put us upon recollecting what God has done for us and for his church
   formerly, and what we have done against him, so the particulars also
   may be of use to us, for warning against those sins of unbelief and
   ingratitude which Israel of old was notoriously guilty of, and the
   record of which was preserved for our learning. "These things happened
   unto them for ensamples," 1 Cor. x. 11; Heb. iv. 11.

The Importance of Religious Instruction.

   Maschil of Asaph.

   1 Give ear, O my people, to my law: incline your ears to the words of
   my mouth.   2 I will open my mouth in a parable: I will utter dark
   sayings of old:   3 Which we have heard and known, and our fathers have
   told us.   4 We will not hide them from their children, showing to the
   generation to come the praises of the Lord, and his strength, and his
   wonderful works that he hath done.   5 For he established a testimony
   in Jacob, and appointed a law in Israel, which he commanded our
   fathers, that they should make them known to their children:   6 That
   the generation to come might know them, even the children which should
   be born; who should arise and declare them to their children:   7 That
   they might set their hope in God, and not forget the works of God, but
   keep his commandments:   8 And might not be as their fathers, a
   stubborn and rebellious generation; a generation that set not their
   heart aright, and whose spirit was not stedfast with God.

   These verses, which contain the preface to this history, show that the
   psalm answers the title; it is indeed Maschil--a psalm to give
   instruction; if we receive not the instruction it gives, it is our own
   fault. Here,

   I. The psalmist demands attention to what he wrote (v. 1): Give ear, O
   my people! to my law. Some make these the psalmist's words. David, as a
   king, or Asaph, in his name, as his secretary of state, or scribe to
   the sweet singer of Israel, here calls upon the people, as his people
   committed to his charge, to give ear to his law. He calls his
   instructions his law or edict; such was their commanding force in
   themselves. Every good truth, received in the light and love of it,
   will have the power of a law upon the conscience; yet that was not all:
   David was a king, and he would interpose his royal power for the
   edification of his people. If God, by his grace, make great men good
   men, they will be capable of doing more good than others, because their
   word will be a law to all about them, who must therefore give ear and
   hearken; for to what purpose is divine revelation brought our ears if
   we will not incline our ears to it, both humble ourselves and engage
   ourselves to hear it and heed it? Or the psalmist, being a prophet,
   speaks as God's mouth, and so calls them his people, and demands
   subjection to what was said as to a law. Let him that has an ear thus
   hear what the Spirit saith unto the churches, Rev. ii. 7.

   II. Several reasons are given why we should diligently attend to that
   which is here related. 1. The things here discoursed of are weighty,
   and deserve consideration, strange, and need it (v. 2): I will open my
   mouth in a parable, in that which is sublime and uncommon, but very
   excellent and well worthy your attention; I will utter dark sayings,
   which challenge your most serious regards as much as the enigmas with
   which the eastern princes and learned men used to try one another.
   These are called dark sayings, not because they are hard to be
   understood, but because they are greatly to be admired and carefully to
   be looked into. This is said to be fulfilled in the parables which our
   Saviour put forth (Matt. xiii. 35), which were (as this)
   representations of the state of the kingdom of God among men. 2. They
   are the monuments of antiquity--dark sayings of old which our fathers
   have told us, v. 3. They are things of undoubted certainty; we have
   heard them and known them, and there is no room left to question the
   truth of them. The gospel of Luke is called a declaration of those
   things which are most surely believed among us (Luke i. 1), so were the
   things here related. The honour we owe to our parents and ancestors
   obliges us to attend to that which our fathers have told us, and, as
   far as it appears to be true and good, to receive it with so much the
   more reverence and regard. 3. They are to be transmitted to posterity,
   and it lies as a charge upon us carefully to hand them down (v. 4);
   because our fathers told them to us we will not hide them from their
   children. Our children are called theirs, for they were in care for
   their seed's seed, and looked upon them as theirs; and, in teaching our
   children the knowledge of God, we repay to our parents some of that
   debt we owe to them for teaching us. Nay, if we have no children of our
   own, we must declare the things of God to their children, the children
   of others. Our care must be for posterity in general, and not only for
   our own posterity; and for the generation to come hereafter, the
   children that shall be born, as well as for the generation that is next
   rising up and the children that are born. That which we are to transmit
   to our children is not only the knowledge of languages, arts and
   sciences, liberty and property, but especially the praises of the Lord,
   and his strength appearing in the wonderful works he has done. Our
   great care must be to lodge our religion, that great deposit, pure and
   entire in the hands of those that succeed us. There are two things the
   full and clear knowledge of which we must preserve the entail of to our
   heirs:-- (1.) The law of God; for this was given with a particular
   charge to teach it diligently to their children (v. 5): He established
   a testimony or covenant, and enacted a law, in Jacob and Israel, gave
   them precepts and promises, which he commanded them to make known to
   their children, Deut. vi. 7, 20. The church of God, as the historian
   says of the Roman commonwealth, was not to be res unius ætatis--a thing
   of one age but was to be kept up from one generation to another; and
   therefore, as God provided for a succession of ministers in the tribe
   of Levi and the house of Aaron, so he appointed that parents should
   train up their children in the knowledge of his law: and, when they had
   grown up, they must arise and declare them to their children (v. 6),
   that, as one generation of God's servants and worshippers passes away,
   another generation may come, and the church, as the earth, may abide
   for ever; and thus God's name among men may be as the days of heaven.
   (2.) The providences of God concerning them, both in mercy and in
   judgment. The former seem to be mentioned for the sake of this; since
   God gave order that his laws should be made known to posterity, it is
   requisite that with them his works also should be made known, the
   fulfilling of the promises made to the obedient and the threatenings
   denounced against the disobedient. Let these be told to our children
   and our children's children, [1.] That they may take encouragement to
   conform to the will of God (v. 7): that, not forgetting the works of
   God wrought in former days, they might set their hope in God and keep
   his commandments, might make his command their rule and his covenant
   their stay. Those only may with confidence hope for God's salvation
   that make conscience of doing his commandments. The works of God, duly
   considered, will very much strengthen our resolution both to set our
   hope in him and to keep his commandments, for he is able to bear us out
   in both. [2.] That they may take warning not to conform to the example
   of their fathers (v. 8): That they might not be as their fathers, a
   stubborn and rebellious generation. See here, First, What was the
   character of their fathers. Though they were the seed of Abraham, taken
   into covenant with God, and, for aught we know, the only professing
   people he had then in the world, yet they were stubborn and rebellious,
   and walked contrary to God, in direct opposition to his will. They did
   indeed profess relation to him, but they did not set their hearts
   aright; they were not cordial in their engagements to God, nor inward
   with him in their worship of him, and therefore their spirit was not
   stedfast with him, but upon every occasion they flew off from him.
   Note, Hypocrisy is the high road to apostasy. Those that do not set
   their hearts aright will not be stedfast with God, but play fat and
   loose. Secondly, What was a charge to the children: That they be not as
   their fathers. Note, Those that have descended from wicked and ungodly
   ancestors, if they will but consider the word and works of God, will
   see reason enough not to tread in their steps. It will be no excuse for
   a vain conversation that it was received by tradition from our fathers
   (1 Pet. i. 18); for what we know of them that was evil must be an
   admonition to us, that we dread that which was so pernicious to them as
   we would shun those courses which they took that were ruinous to their
   health or estates.

Wonders Wrought in Behalf of Israel; The Crimes of the Israelites;

   9 The children of Ephraim, being armed, and carrying bows, turned back
   in the day of battle.   10 They kept not the covenant of God, and
   refused to walk in his law;   11 And forgat his works, and his wonders
   that he had showed them.   12 Marvellous things did he in the sight of
   their fathers, in the land of Egypt, in the field of Zoan.   13 He
   divided the sea, and caused them to pass through; and he made the
   waters to stand as a heap.   14 In the daytime also he led them with a
   cloud, and all the night with a light of fire.   15 He clave the rocks
   in the wilderness, and gave them drink as out of the great depths.   16
   He brought streams also out of the rock, and caused waters to run down
   like rivers.   17 And they sinned yet more against him by provoking the
   most High in the wilderness.   18 And they tempted God in their heart
   by asking meat for their lust.   19 Yea, they spake against God; they
   said, Can God furnish a table in the wilderness?   20 Behold, he smote
   the rock, that the waters gushed out, and the streams overflowed; can
   he give bread also? can he provide flesh for his people?   21 Therefore
   the Lord heard this, and was wroth: so a fire was kindled against
   Jacob, and anger also came up against Israel;   22 Because they
   believed not in God, and trusted not in his salvation:   23 Though he
   had commanded the clouds from above, and opened the doors of heaven,
   24 And had rained down manna upon them to eat, and had given them of
   the corn of heaven.   25 Man did eat angels' food: he sent them meat to
   the full.   26 He caused an east wind to blow in the heaven: and by his
   power he brought in the south wind.   27 He rained flesh also upon them
   as dust, and feathered fowls like as the sand of the sea:   28 And he
   let it fall in the midst of their camp, round about their habitations.
     29 So they did eat, and were well filled: for he gave them their own
   desire;   30 They were not estranged from their lust. But while their
   meat was yet in their mouths,   31 The wrath of God came upon them, and
   slew the fattest of them, and smote down the chosen men of Israel.   32
   For all this they sinned still, and believed not for his wondrous
   works.   33 Therefore their days did he consume in vanity, and their
   years in trouble.   34 When he slew them, then they sought him: and
   they returned and enquired early after God.   35 And they remembered
   that God was their rock, and the high God their redeemer.   36
   Nevertheless they did flatter him with their mouth, and they lied unto
   him with their tongues.   37 For their heart was not right with him,
   neither were they stedfast in his covenant.   38 But he, being full of
   compassion, forgave their iniquity, and destroyed them not: yea, many a
   time turned he his anger away, and did not stir up all his wrath.   39
   For he remembered that they were but flesh; a wind that passeth away,
   and cometh not again.

   In these verses,

   I. The psalmist observes the late rebukes of Providence that the people
   of Israel had been under, which they had brought upon themselves by
   their dealing treacherously with God, v. 9-11. The children of Ephraim,
   in which tribe Shiloh was, though they were well armed and shot with
   bows, yet turned back in the day of battle. This seems to refer to that
   shameful defeat which the Philistines gave them in Eli's time, when
   they took the ark prisoner, 1 Sam. iv. 10, 11. Of this the psalmist
   here begins to speak, and, after a long digression, returns to it
   again, v. 61. Well might that event be thus fresh in mind in David's
   time, above forty years after, for the ark, which in that memorable
   battle was seized by the Philistines, though it was quickly brought out
   of captivity, was never brought out of obscurity till David fetched it
   from Kirjath-jearim to his own city. Observe, 1. The shameful cowardice
   of the children of Ephraim, that warlike tribe, so famed for valiant
   men, Joshua's tribe; the children of that tribe, though as well armed
   as ever, turned back when they came to face the enemy. Note, Weapons of
   war stand men in little stead without a martial spirit, and that is
   gone if God be gone. Sin dispirits men and takes away the heart. 2. The
   causes of their cowardice, which were no less shameful; and these were,
   (1.) A shameful violation of God's law and their covenant with him (v.
   10); they were basely treacherous and perfidious, for they kept not the
   covenant of God, and basely stubborn and rebellious (as they were
   described, v. 8), for they peremptorily refused to walk in his law,
   and, in effect, told him to his face they would not be ruled by him.
   (2.) A shameful ingratitude to God for the favours he had bestowed upon
   them: They forgot his works and his wonders, his works of wonder which
   they ought to have admired, v. 11. Note, Our forgetfulness of God's
   works is at the bottom of our disobedience to his laws.

   II. He takes occasion hence to consult precedents and to compare this
   with the case of their fathers, who were in like manner unmindful of
   God's mercies to them and ungrateful to their founder and great
   benefactor, and were therefore often brought under his displeasure. The
   narrative in these verses is very remarkable, for it relates a kind of
   struggle between God's goodness and man's badness, and mercy, at
   length, rejoices against judgment.

   1. God did great things for his people Israel when he first
   incorporated them and formed them into a people: Marvellous things did
   he in the sight of their fathers, and not only in their sight, but in
   their cause, and for their benefit, so strange, so kind, that one would
   think they should never be forgotten. What he did for them in the land
   of Egypt is only just mentioned here (v. 12), but afterwards resumed,
   v. 43. He proceeds here to show, (1.) How he made a lane for them
   through the Red Sea, and caused them, gave them courage, to pass
   through, though the waters stood over their heads as a heap, v. 13. See
   Isa. lxiii. 12, 13, where God is said to lead them by the hand, as it
   were, through the deep that they should not stumble. (2.) How he
   provided a guide for them through the untrodden paths of the wilderness
   (v. 14); he led them step by step, in the day time by a cloud, which
   also sheltered them from the heat, and all the night with a light of
   fire, which perhaps warmed the air; at least it made the darkness of
   night less frightful, and perhaps kept off wild beasts, Zech. ii. 5.
   (3.) How he furnished their camp with fresh water in a dry and thirsty
   land where no water was, not by opening the bottles of heaven (that
   would have been a common way), but by broaching a rock (v. 15, 16): He
   clave the rocks in the wilderness, which yielded water, though they
   were not capable of receiving it either from the clouds above or the
   springs beneath. Out of the dry and hard rock he gave them drink, not
   distilled as out of an alembic, drop by drop, but in streams running
   down like rivers, and as out of the great depths. God gives abundantly,
   and is rich in mercy; he gives seasonably, and sometimes makes us to
   feel the want of mercies that we may the better know the worth of them.
   This water which God gave Israel out of the rock was the more valuable
   because it was spiritual drink. And that rock was Christ.

   2. When God began thus to bless them they began to affront him (v. 17):
   They sinned yet more against him, more than they had done in Egypt,
   though there they were bad enough, Ezek. xx. 8. They bore the miseries
   of their servitude better than the difficulties of their deliverance,
   and never murmured at their taskmasters so much as they did at Moses
   and Aaron; as if they were delivered to do all these abominations, Jer.
   vii. 10. As sin sometimes takes occasion by the commandment, so at
   other times it takes occasion by the deliverance, to become more
   exceedingly sinful. They provoked the Most High. Though he is most
   high, and they knew themselves an unequal match for him, yet they
   provoked him and even bade defiance to his justice; and this in the
   wilderness, where he had them at his mercy and therefore they were
   bound in interest to please him, and where he showed them so much mercy
   and therefore they were bound in gratitude to please him; yet there
   they said and did that which they knew would provoke him: They tempted
   God in their heart, v. 18. Their sin began in their heart, and thence
   it took its malignity. They do always err in their heart, Heb. iii. 10.
   Thus they tempted God, tried his patience to the utmost, whether he
   would bear with them or no, and, in effect, bade him do his worst. Two
   ways they provoked him:--(1.) By desiring, or rather demanding, that
   which he had not thought fit to give them: They asked meat for their
   lust. God had given them meat for their hunger, in the manna, wholesome
   pleasant food and in abundance; he had given them meat for their faith
   out of the heads of leviathan which he broke in pieces, Ps. lxxiv. 14.
   But all this would not serve; they must have meat for their lust,
   dainties and varieties to gratify a luxurious appetite. Nothing is more
   provoking to God than our quarrelling with our allotment and indulging
   the desires of the flesh. (2.) By distrusting his power to give them
   what they desired. This was tempting God indeed. They challenged him to
   give them flesh; and, if he did not, they would say it was because he
   could not, not because he did not see it fit for them (v. 19): They
   spoke against God. Those that set bounds to God's power speak against
   him. It was as injurious a reflection as could be cat upon God to say,
   Can God furnish a table in the wilderness? They had manna, but the did
   not think they had a table furnished unless they had boiled and roast,
   a first, a second, and a third course, as they had in Egypt, where they
   had both flesh and fish, and sauce too (Exod. xvi. 3, Num. xi. 5),
   dishes of meat and salvers of fruit. What an unreasonable insatiable
   thing is luxury! Such a mighty thing did these epicures think a table
   well furnished to be that they thought it was more than God himself
   could give them in that wilderness; whereas the beasts of the forest,
   and all the fowls of the mountains, are his, Ps. l. 10, 11. Their
   disbelief of God's power was so much the worse in that they did at the
   same time own that he had done as much as that came to (v. 20): Behold,
   he smote the rock, that the waters gushed out, which they and their
   cattle drank of. And which is easier, to furnish a table in the
   wilderness, which a rich man can do, or to fetch water out of a rock,
   which the greatest potentate on the earth cannot do? Never did
   unbelief, though always unreasonable, ask so absurd a question: "Can he
   that melted down a rock into streams of water give bread also? Or can
   he that has given bread provide flesh also?" Is any thing too hard for
   Omnipotence? When once the ordinary powers of nature are exceeded God
   has made bare his arm, and we must conclude that nothing is impossible
   with him. Be it ever so great a thing that we ask, it becomes us to
   own, Lord, if thou wilt, thou canst.

   3. God justly resented the provocation and was much displeased with
   them (v. 21): The Lord heard this, and was wroth. Note, God is a
   witness to all our murmurings and distrusts; he hears them and is much
   displeased with them. A fire was kindled for this against Jacob; the
   fire of the Lord burnt among them, Num. xi. 1. Or it may be understood
   of the fire of God's anger which came up against Israel. To unbelievers
   our God is himself a consuming fire. Those that will not believe the
   power of God's mercy shall feel the power of his indignation, and be
   made to confess that it is a fearful thing to fall into his hands. Now
   here we are told, (1.) Why God thus resented the provocation (v. 22):
   Because by this it appeared that they believed not in God; they did not
   give credit to the revelation he had made of himself to them, for they
   durst not commit themselves to him, nor venture themselves with him:
   They trusted not in the salvation he had begun to work for them; for
   then they would not thus have questioned its progress. Those cannot be
   said to trust in God's salvation as their felicity at last who cannot
   find in their hearts to trust in his providence for food convenient in
   the way to it. That which aggravated their unbelief was the experience
   they had had of the power and goodness of God, v. 23-25. He had given
   them undeniable proofs of his power, not only on earth beneath, but in
   heaven above; for he commanded the clouds from above, as one that had
   created them and commanded them into being; he made what use he pleased
   of them. Usually by their showers they contribute to the earth's
   producing corn; but now, when God so commanded them, they showered down
   corn themselves, which is therefore called here the corn of heaven; for
   heaven can do the work without the earth, but not the earth without
   heaven. God, who has the key of the clouds, opened the doors of heaven,
   and that is more than opening the windows, which yet is spoken of as a
   great blessing, Mal. iii. 10. To all that by faith and prayer ask,
   seek, and knock, these doors shall at any time be opened; for the God
   of heaven is rich in mercy to all that call upon him. He not only keeps
   a good house, but keeps open house. Justly might God take it ill that
   they should distrust him when he had been so very kind to them that he
   had rained down manna upon them to eat, substantial food, daily, duly,
   enough for all, enough for each. Man did eat angels' food, such as
   angels, if they had occasion for food, would eat and be thankful for;
   or rather such as was given by the ministry of angels, and (as the
   Chaldee reads it) such as descended from the dwelling of angels. Every
   one, even the least child in Israel, did eat the bread of the mighty
   (so the margin reads it); the weakest stomach could digest it, and yet
   it was so nourishing that it was strong meat for strong men. And,
   though the provision was so good, yet they were not stinted, nor ever
   reduced to short allowance; for he sent them meat to the full. If they
   gathered little, it was their own fault; and yet even then they had no
   lack, Exod. xvi. 18. The daily provision God makes for us, and has made
   ever since we came into the world, though it has not so much of miracle
   as this, has no less of mercy, and is therefore a great aggravation of
   our distrust of God. (2.) How he expressed his resentment of the
   provocation, not in denying them what they so inordinately lusted
   after, but in granting it to them. [1.] Did they question his power? He
   soon gave them a sensible conviction that he could furnish a table in
   the wilderness. Though the winds seem to blow where they list, yet,
   when he pleased, he could make them his caterers to fetch in
   provisions, v. 26. He caused an east wind to blow and a south wind,
   either a south-east wind, or an east wind first to bring in the quails
   from that quarter and then a south wind to bring in more from that
   quarter; so that he rained flesh upon them, and that of the most
   delicate sort, not butchers' meat, but wild-fowl, and abundance of it,
   as dust, as the sand of the sea (v. 27), so that the meanest Israelite
   might have sufficient; and it cost them nothing, no, not the pains of
   fetching it from the mountains, for he let it fall in the midst of
   their camp, round about their habitation, v. 28. We have the account
   Num. xi. 31, 32. See how good God is even to the evil and unthankful,
   and wonder that his goodness does not overcome their badness. See what
   little reason we have to judge of God's love by such gifts of his
   bounty as these; dainty bits are no tokens of his peculiar favour.
   Christ gave dry bread to the disciples that he loved, but a sop dipped
   in the sauce to Judas that betrayed him. [2.] Did they defy his justice
   and boast that they had gained their point? He made them pay dearly for
   their quails; for, though he gave them their own desire, they were not
   estranged from their lust (v. 29, 30); their appetite was insatiable;
   they were well filled and yet they were not satisfied; for they knew
   not what they would have. Such is the nature of lust; it is content
   with nothing, and the more it is humoured the more humoursome it grows.
   Those that indulge their lust will never be estranged from it. Or it
   intimates that God's liberality did not make them ashamed of their
   ungrateful lustings, as it would have done if they had had any sense of
   honour. But what came of it? While the meat was yet in their mouth,
   rolled under the tongue as a sweet morsel, the wrath of God came upon
   them and slew the fattest of them (v. 31), those that were most
   luxurious and most daring. See Num. xi. 33, 34. They were fed as sheep
   for the slaughter: the butcher takes the fattest first. We may suppose
   there were some pious and contented Israelites, that did eat moderately
   of the quails and were never the worse; for it was not the meat that
   poisoned them, but their own lust. Let epicures and sensualists here
   read their doom. The end of those who make a god of their belly is
   destruction, Phil. iii. 19. The prosperity of fools shall destroy them,
   and their ruin will be the greater.

   4. The judgments of God upon them did not reform them, nor attain the
   end, any more than his mercies (v. 32): For all this, they sinned
   still; they murmured and quarrelled with God and Moses as much as ever.
   Though God was wroth and smote them, yet they went on frowardly in the
   way of their heart (Isa. lvii. 17); they believed not for his wondrous
   works. Though his works of justice were as wondrous and as great proofs
   of his power as his works of mercy, yet they were not wrought upon by
   them to fear God, nor convinced how much it was their interest to make
   him their friend. Those hearts are hard indeed that will neither be
   melted by the mercies of God nor broken by his judgments.

   5. They persisting in their sins, God proceeded in his judgments, but
   they were judgments of another nature, which wrought not suddenly, but
   slowly. He punished them not now with such acute diseases as that was
   which slew the fattest of them, but a lingering chronical distemper (v.
   33): Therefore their days did he consume in vanity in the wilderness
   and their years in trouble. By an irreversible doom they were condemned
   to wear out thirty-eight tedious years in the wilderness, which indeed
   were consumed in vanity; for in all those years there was not a step
   taken nearer Canaan, but they were turned back again, and wandered to
   and fro as in a labyrinth, not one stroke struck towards the conquest
   of it: and not only in vanity, but in trouble, for their carcases were
   condemned to fall in the wilderness and there they all perished but
   Caleb and Joshua. Note, Those that sin still must expect to be in
   trouble still. And the reason why we spend our days in so much vanity
   and trouble, why we live with so little comfort and to so little
   purpose, is because we do not live by faith.

   6. Under these rebukes they professed repentance, but they were not
   cordial and sincere in this profession. (1.) Their profession was
   plausible enough (v. 34, 35): When he slew them, or condemned them to
   be slain, then they sought him; they confessed their fault, and begged
   his pardon. When some were slain others in a fright cried to God for
   mercy, and promised they would reform and be very good; then they
   returned to God, and enquired early after him. So one would have taken
   them to be such as desired to find him. And they pretended to do this
   because, however they had forgotten it formerly, now they remembered
   that God was their rock and therefore now that they needed him they
   would fly to him and take shelter in him, and that the high God was
   their Redeemer, who brought them out of Egypt and to whom therefore
   they might come with boldness. Afflictions are sent to put us in mind
   of God as our rock and our redeemer; for, in prosperity, we are apt to
   forget him. (2.) They were not sincere in this profession (v. 36, 37):
   They did but flatter him with their mouth, as if they thought by fair
   speeches to prevail with him to revoke the sentence and remove the
   judgment, with a secret intention to break their word when the danger
   was over; they did not return to God with their whole heart, but
   feignedly, Jer. iii. 10. All their professions, prayers, and promises,
   were extorted by the rack. It was plain that they did not mean as they
   said, for they did not adhere to it. They thawed in the sun, but froze
   in the shade. They did but lie to God with their tongues, for their
   heart was not with him, was not right with him, as appeared by the
   issue, for they were not stedfast in his covenant. They were not
   sincere in their reformation, for they were not constant; and, by
   thinking thus to impose upon a heart-searching God, they really put as
   great an affront upon him as by any of their reflections.

   7. God hereupon, in pity to them, put a stop to the judgments which
   were threatened and in part executed (v. 38, 39): But he, being full of
   compassion, forgave their iniquity. One would think this counterfeit
   repentance should have filled up the measure of their iniquity. What
   could be more provoking than to lie thus to the holy God, than thus to
   keep back part of the price, the chief part? Acts v. 3. And yet he,
   being full of compassion, forgave their iniquity thus far, that he did
   not destroy them and cut them off from being a people, as he justly
   might have done, but spared their lives till they had reared another
   generation which should enter into the promised land. Destroy it not,
   for a blessing is in it, Isa. lxv. 8. Many a time he turned his anger
   away (for he is Lord of his anger) and did not stir up all his wrath,
   to deal with them as they deserved: and why did he not? Not because
   their ruin would have been any loss to him, but, (1.) Because he was
   full of compassion and, when he was going to destroy them, his
   repentings were kindled together, and he said, How shall I give thee
   up, Ephraim? How shall I deliver thee, Israel? Hos. xi. 8. (2.)
   Because, though they did not rightly remember that he was their rock,
   he remembered that they were but flesh. He considered the corruption of
   their nature, which inclined them to evil, and was pleased to make that
   an excuse for his sparing them, though it was really no excuse for
   their sin. See Gen. vi. 3. He considered the weakness and frailty of
   their nature, and what an easy thing it would be to crush them: They
   are as a wind that passeth away and cometh not again. They may soon be
   taken off, but, when they are gone, they are gone irrecoverably, and
   then what will become of the covenant with Abraham? They are flesh,
   they are wind; whence it were easy to argue they may justly, they may
   immediately, be cut off, and there would be no loss of them: but God
   argues, on the contrary, therefore he will not destroy them; for the
   true reason is, He is full of compassion.

Judgments and Mercies; Wonders Wrought for Israel; Renewed Mercies

   40 How oft did they provoke him in the wilderness, and grieve him in
   the desert!   41 Yea, they turned back and tempted God, and limited the
   Holy One of Israel.   42 They remembered not his hand, nor the day when
   he delivered them from the enemy.   43 How he had wrought his signs in
   Egypt, and his wonders in the field of Zoan:   44 And had turned their
   rivers into blood; and their floods, that they could not drink.   45 He
   sent divers sorts of flies among them, which devoured them; and frogs,
   which destroyed them.   46 He gave also their increase unto the
   caterpillar, and their labour unto the locust.   47 He destroyed their
   vines with hail, and their sycamore trees with frost.   48 He gave up
   their cattle also to the hail, and their flocks to hot thunderbolts.
   49 He cast upon them the fierceness of his anger, wrath, and
   indignation, and trouble, by sending evil angels among them.   50 He
   made a way to his anger; he spared not their soul from death, but gave
   their life over to the pestilence;   51 And smote all the first-born in
   Egypt; the chief of their strength in the tabernacles of Ham:   52 But
   made his own people to go forth like sheep, and guided them in the
   wilderness like a flock.   53 And he led them on safely, so that they
   feared not: but the sea overwhelmed their enemies.   54 And he brought
   them to the border of his sanctuary, even to this mountain, which his
   right hand had purchased.   55 He cast out the heathen also before
   them, and divided them an inheritance by line, and made the tribes of
   Israel to dwell in their tents.   56 Yet they tempted and provoked the
   most high God, and kept not his testimonies:   57 But turned back, and
   dealt unfaithfully like their fathers: they were turned aside like a
   deceitful bow.   58 For they provoked him to anger with their high
   places, and moved him to jealousy with their graven images.   59 When
   God heard this, he was wroth, and greatly abhorred Israel:   60 So that
   he forsook the tabernacle of Shiloh, the tent which he placed among
   men;   61 And delivered his strength into captivity, and his glory into
   the enemy's hand.   62 He gave his people over also unto the sword; and
   was wroth with his inheritance.   63 The fire consumed their young men;
   and their maidens were not given to marriage.   64 Their priests fell
   by the sword; and their widows made no lamentation.   65 Then the Lord
   awaked as one out of sleep, and like a mighty man that shouteth by
   reason of wine.   66 And he smote his enemies in the hinder parts: he
   put them to a perpetual reproach.   67 Moreover he refused the
   tabernacle of Joseph, and chose not the tribe of Ephraim:   68 But
   chose the tribe of Judah, the mount Zion which he loved.   69 And he
   built his sanctuary like high palaces, like the earth which he hath
   established for ever.   70 He chose David also his servant, and took
   him from the sheepfolds:   71 From following the ewes great with young
   he brought him to feed Jacob his people, and Israel his inheritance.
   72 So he fed them according to the integrity of his heart; and guided
   them by the skilfulness of his hands.

   The matter and scope of this paragraph are the same with the former,
   showing what great mercies God had bestowed upon Israel, how provoking
   they had been, what judgments he had brought upon them for their sins,
   and yet how, in judgment, he remembered mercy at last. Let not those
   that receive mercy from God be thereby emboldened to sin, for the
   mercies they receive will aggravate their sin and hasten the punishment
   of it; yet let not those that are under divine rebukes for sin be
   discouraged from repentance, for their punishments are means of
   repentance, and shall not prevent the mercy God has yet in store for
   them. Observe,

   I. The sins of Israel in the wilderness again reflected on, because
   written for our admonition (v. 40, 41): How often did they provoke him
   in the wilderness! Note once, nor twice, but many a time; and the
   repetition of the provocation was a great aggravation of it, as well as
   the place, v. 17. God kept an account how often they provoked him,
   though they did not. Num. xiv. 22, They have tempted me these ten
   times. By provoking him they did not so much anger him as grieve him,
   for he looked upon them as his children (Israel is my son, my
   first-born), and the undutiful disrespectful behaviour of children does
   more grieve than anger the tender parents; they lay it to heart, and
   take it unkindly, Isa. i. 2. They grieved him because they put him
   under a necessity of afflicting them, which he did not willingly. After
   they had humbled themselves before him they turned back and tempted
   God, as before, and limited the Holy One of Israel, prescribing to him
   what proofs he should give of his power and presence with them and what
   methods he should take in leading them and providing for them. They
   limited him to their way and their time, as if he did not observe that
   they quarrelled with him. It is presumption for us to limit the Holy
   One of Israel; for, being the Holy One, he will do what is most for his
   own glory; and, being the Holy One of Israel, he will do what is most
   for their good; and we both impeach his wisdom and betray our own pride
   and folly if we go about to prescribe to him. That which occasioned
   their limiting God for the future was their forgetting his former
   favours (v. 42): They remembered not his hand, how strong it is and how
   it had been stretched out for them, nor the day when he delivered them
   from the enemy, Pharaoh, that great enemy who sought their ruin. There
   are some days made remarkable by signal deliverances, which ought never
   to be forgotten; for the remembrance of them would encourage us in our
   greatest straits.

   II. The mercies of God to Israel, which they were unmindful of when
   they tempted God and limited him; and this catalogue of the works of
   wonder which God wrought for them begins higher, and is carried down
   further, than that before, v. 12, &c.

   1. This begins with their deliverance out of Egypt, and the plagues
   with which God compelled the Egyptians to let them go: these were the
   signs God wrought in Egypt (v. 43), the wonders he wrought in the field
   of Zoan, that is, in the country of Zoan, as we say, in Agro N.,
   meaning in such a country.

   (1.) Several of the plagues of Egypt are here specified, which speak
   aloud the power of God and his favour to Israel, as well as terror to
   his and their enemies. As, [1.] The turning of the waters into blood;
   they had made themselves drunk with the bloods of God's people, even
   the infants, and now God gave them blood to drink, for they were
   worthy, v. 44. [2.] The flies and frogs which infested them, mixtures
   of insects in swarms, in shoals, which devoured them, which destroyed
   them, v. 45. For God can make the weakest and most despicable animals
   instruments of his wrath when he pleases; what they want in strength
   may be made up in number. [3.] The plague of locusts, which devoured
   their increase, and that which they had laboured for, v. 46. They are
   called God's great army, Joel ii. 25. [4.] The hail, which destroyed
   their trees, especially their vines, the weakest of trees (v. 47), and
   their cattle, especially their flocks of sheep, the weakest of their
   cattle, which were killed with hot thunder-bolts (v. 48), and the
   frost, or congealed rain (as the word signifies), was so violent that
   it destroyed even the sycamore-trees. [5.] The death of the first-born
   was the last and sorest of the plagues of Egypt, and that which
   perfected the deliverance of Israel; it was first in intention (Exod.
   iv. 23), but last in execution; for, if gentler methods would have done
   the work, this would have been prevented: but it is here largely
   described, v. 49-51. First, The anger of God was the cause of it. Wrath
   had now come upon the Egyptians to the uttermost; Pharaoh's heart
   having been often hardened after less judgments had softened it, God
   now stirred up all his wrath; for he cast upon them the fierceness of
   his anger, anger in the highest degree, wrath and indignation the
   cause, and trouble (tribulation and anguish, Rom. ii. 8, 9) the effect.
   This from on high he cast upon them and did not spare, and they could
   not flee out of his hands, Job xxvii. 22. He made a way, or (as the
   word is) he weighed a path, to his anger. He did not cast it upon them
   uncertainly, but by weight. His anger was weighed with the greatest
   exactness in the balances of justice; for, in his greatest displeasure,
   he never did, nor ever will do, any wrong to any of his creatures: the
   path of his anger is always weighed. Secondly, The angels of God were
   the instruments employed in this execution: He sent evil angels among
   them, not evil in their own nature, but in respect to the errand upon
   which they were sent; they were destroying angels, or angels of
   punishment, which passed through all the land of Egypt, with orders,
   according to the weighed paths of God's anger, not to kill all, but the
   first-born only. Good angels become evil angels to sinners. Those that
   make the holy God their enemy must never expect the holy angels to be
   their friends. Thirdly, The execution itself was very severe: He spared
   not their soul from death, but suffered death to ride in triumph among
   them and gave their life over to the pestilence, which cut the thread
   of life off immediately; for he smote all the first-born in Egypt (v.
   51), the chief of their strength, the hopes of their respective
   families; children are the parents' strength, and the first-born the
   chief of their strength. Thus, because Israel was precious in God's
   sight, he gave men for them and people for their life, Isa. xliii. 4.

   (2.) By these plagues on the Egyptians God made a way for his own
   people to go forth like sheep, distinguishing between them and the
   Egyptians, as the shepherd divides between the sheep and the goats,
   having set his own mark on these sheep by the blood of the lamb
   sprinkled on their door-posts. He made them go forth like sheep, not
   knowing whither they went, and guided them in the wilderness, as a
   shepherd guides his flock, with all possible care and tenderness, v.
   52. He led them on safely, though in dangerous paths, so that they
   feared not, that is, they needed not to fear; they were indeed
   frightened at the Red Sea (Exod. xiv. 10), but that was said to them,
   and done for them, which effectually silenced their fears. But the sea
   overwhelmed their enemies that ventured to pursue them into it, v. 63.
   It was a lane to them, but a grave to their persecutors.

   2. It is carried down as far as their settlement in Canaan (v. 54): He
   brought them to the border of his sanctuary, to that land in the midst
   of which he set up his sanctuary, which was, as it were, the centre and
   metropolis, the crown and glory, of it. That is a happy land which is
   the border of God's sanctuary. It was the happiness of that land that
   there God was known, and there were his sanctuary and dwelling-place,
   Ps.lxxvi. 1, 2. The whole land in general, and Zion in particular, was
   the mountain which his right hand had purchased, which by his own power
   he had set apart for himself. See Ps. xliv. 3. He made them to ride on
   the high places of the earth, Isa. lviii. 14; Deut. xxxii. 13. They
   found the Canaanites in the full and quiet possession of that land, but
   God cast out the heathen before them, not only took away their title to
   it, as the Lord of the whole earth, but himself executed the judgment
   given against them, and, as Lord of hosts, turned them out of it, and
   made his people Israel tread upon their high places, dividing each
   tribe an inheritance by line, and making them to dwell in the houses of
   those whom they had destroyed. God could have turned the uninhabited
   uncultivated wilderness (which perhaps was nearly of the same extent as
   Canaan) into fruitful soil, and have planted them there; but the land
   he designed for them was to be a type of heaven, and therefore must be
   the glory of all lands; it must likewise be fought for, for the kingdom
   of heaven suffers violence.

   III. The sins of Israel after they were settled in Canaan, v. 56-58.
   The children were like their fathers, and brought their old corruptions
   into their new habitations. Though God had done so much for them, yet
   they tempted and provoked the most high God still. He gave them his
   testimonies, but they did not keep them; they began very promisingly,
   but they turned back, gave God good words, but dealt unfaithfully, and
   were like a deceitful bow, which seemed likely to send the arrow to the
   mark, but, when it is drawn, breaks, and drops the arrow at the
   archer's foot, or perhaps makes it recoil in his face. There was no
   hold of them, nor any confidence to be put in their promises or
   professions. They seemed sometimes devoted to God, but they presently
   turned aside, and provoked him to anger with their high places and
   their graven images. Idolatry was the sin that did most easily beset
   them, and which, though they often professed their repentance for, they
   as often relapsed into. It was spiritual adultery either to worship
   idols or to worship God by images, as if he had been an idol, and
   therefore by it they are said to move him to jealousy, Deut. xxxii. 16,
   21.

   IV. The judgments God brought upon them for these sins. Their place in
   Canaan would no more secure them in a sinful way than their descent
   from Israel. You only have I known of all the families of the earth,
   therefore I will punish you, Amos iii. 2. Idolatry is winked at among
   the Gentiles, but not in Israel, 1. God was displeased with them (v.
   59): When God heard this, when he heard the cry of their iniquity,
   which came up before him, he was wroth, he took it very heinously, as
   well he might, and he greatly abhorred Israel, whom he had greatly
   loved and delighted in. Those that had been the people of his choice
   became the generation of his wrath. Presumptuous sins, idolatries
   especially, render even Israelites odious to God's holiness and
   obnoxious to his justice. 2. He deserted his tabernacle among them, and
   removed the defence which was upon that glory, v. 60. God never leaves
   us till we leave him, never withdraws till we have driven him from us.
   His name is Jealous, and he is a jealous God; and therefore no marvel
   if a people whom he had betrothed to himself be loathed and rejected,
   and he refuse to cohabit with them any longer, when they have embraced
   the bosom of a stranger. The tabernacle at Shiloh was the tent God had
   placed among men, in which God would in very deed dwell with men upon
   the earth; but, when his people treacherously forsook it, he justly
   forsook it, and then all its glory departed. Israel has small joy of
   the tabernacle without the presence of God in it. 3. He gave up all
   into the hands of the enemy. Those whom God forsakes become an easy
   prey to the destroyer. The Philistines are sworn enemies to the Israel
   of God, and no less so to the God of Israel, and yet God will make use
   of them to be a scourge to his people. (1.) God permits them to take
   the ark prisoner, and carry it off as a trophy of their victory, to
   show that he had not only forsaken the tabernacle, but even the ark
   itself, which shall now be no longer a token of his presence (v. 61):
   He delivered his strength into captivity, as if it had been weakened
   and overcome, and his glory fell under the disgrace of being abandoned
   into the enemy's hand. We have the story 1 Sam. iv. 11. When the ark
   has become as a stranger among Israelites, no marvel if it soon be made
   a prisoner among Philistines. (2.) He suffers the armies of Israel to
   be routed by the Philistines (v. 62, 63): He gave his people over unto
   the sword, to the sword of his own justice and of the enemy's rage, for
   he was wroth with his inheritance; and that wrath of his was the fire
   which consumed their young men, in the prime of their time, by the
   sword or sickness, and made such a devastation of them that their
   maidens were not praised, that is, were not given in marriage (which is
   honourable in all), because there were no young men for them to be
   given to, and because the distresses and calamities of Israel were so
   many and great that the joys of marriage-solemnities were judged
   unseasonable, and it was said, Blessed is the womb that beareth not.
   General destructions produce a scarcity of men. Isa. xiii. 12, I will
   make a man more precious than fine gold, so that seven women shall take
   hold of one man, Isa. iv. 1; iii. 25. Yet this was not the worst: (3.)
   Even their priests, who attended the ark, fell by the sword, Hophni and
   Phinehas. Justly they fell, for they made themselves vile, and were
   sinners before the Lord exceedingly; and their priesthood was so far
   from being their protection that it aggravated their sin and hastened
   their fall. Justly did they fall by the sword, because they exposed
   themselves in the field of battle, without call or warrant. We throw
   ourselves out of God's protection when we go out of our place and out
   of the way of our duty. When the priests fell their widows made no
   lamentation, v. 64. All the ceremonies of mourning were lost and buried
   in substantial grief; the widow of Phinehas, instead of lamenting her
   husband's death, died herself, when she had called her son Ichabod, 1
   Sam. iv. 19, &c.

   V. God's return, in mercy, to them, and his gracious appearances for
   them after this. We read not of their repentance and return to God, but
   God was grieved for the miseries of Israel (Judg. x. 16) and concerned
   for his own honour, fearing the wrath of the enemy, lest they should
   behave themselves strangely, Deut. xxxii. 27. And therefore then the
   Lord awaked as one out of sleep (v. 65), and like a mighty man that
   shouteth by reason of wine, not only like one that is raised out of
   sleep and recovers himself from the slumber which by drinking he was
   overcome with, who then regards that which before he seemed wholly to
   neglect, but like one that is refreshed with sleep, and whose heart is
   made glad by the sober and moderate use of wine, and is therefore the
   more lively and vigorous, and fit for business. When God had delivered
   the ark of his strength into captivity, as one jealous of his honour,
   he soon put forth the arm of his strength to rescue it, stirred up his
   strength to do great things for his people.

   1. He plagued the Philistines who held the ark in captivity, v. 66. He
   smote them with emerods in the hinder parts, wounded them behind, as if
   they were fleeing from him, even when they thought themselves more than
   conquerors. He put them to reproach, and they themselves helped to make
   it a perpetual reproach by the golden images of their emerods, which
   they returned with the ark for a trespass-offering (1 Sam. vi. 5), to
   remain in perpetuam rei memoriam--as a perpetual memorial. Note, Sooner
   or later God will glorify himself by putting disgrace upon his enemies,
   even when they are most elevated with their successes.

   2. He provided a new settlement for his ark after it had been some
   months in captivity and some years in obscurity. He did indeed refuse
   the tabernacle of Joseph; he never sent it back to Shiloh, in the tribe
   of Ephraim, v. 67. The ruins of that place were standing monuments of
   divine justice. God, see what I did to Shiloh, Jer. vii. 12. But he did
   not wholly take away the glory from Israel; the moving of the ark is
   not the removing of it. Shiloh has lost it, but Israel has not. God
   will have a church in the world, and a kingdom among men, though this
   or that place may have its candlestick removed; nay, the rejection of
   Shiloh is the election of Zion, as, long after, the fall of the Jews
   was the riches of the Gentiles, Rom. xi. 12. When God chose not the
   tribe of Ephraim, of which tribe Joshua was, he chose the tribe of
   Judah (v. 68), because of that tribe Jesus was to be, who is greater
   than Joshua. Kirjath-jearim, the place to which the ark was brought
   after its rescue out of the hands of the Philistines, was in the tribe
   of Judah. There it took possession of that tribe; but thence it was
   removed to Zion, the Mount Zion which he loved (v. 68), which was
   beautiful for situation, the joy of the whole earth; there it was that
   he built his sanctuary like high palaces and like the earth, v. 69.
   David indeed erected only a tent for the ark, but a temple was then
   designed and prepared for, and finished by his son; and that was, (1.)
   A very stately place. It was built like the palaces of princes, and the
   great men of the earth, nay, it excelled them all in splendour and
   magnificence. Solomon built it, and yet here it is said God built it,
   for his father had taught him, perhaps with reference to this
   undertaking, that except the Lord build the house those labour in vain
   that build it, Ps. cxxvii. 1, which is a psalm for Solomon. (2.) A very
   stable place, like the earth, though not to continue as long as the
   earth, yet while it was to continue it was as firm as the earth, which
   God upholds by the word of his power, and it was not finally destroyed
   till the gospel temple was erected, which is to continue as long as the
   sun and moon endure (Ps. lxxxix. 36, 37) and against which the gates of
   hell shall not prevail.

   3. He set a good government over them, a monarchy, and a monarch after
   his own heart: He chose David his servant out of all the thousands of
   Israel, and put the sceptre into his hand, out of whose loins Christ
   was to come, and who was to be a type of him, v. 70. Concerning David
   observe here, (1.) The meanness of his beginning. His extraction indeed
   was great, for he descended from the prince of the tribe of Judah, but
   his education was poor. He was bred not a scholar, not a soldier, but a
   shepherd. He was taken from the sheep-folds, as Moses was; for God
   delights to put honour upon the humble and diligent, to raise the poor
   out of the dust and to set them among princes; and sometimes he finds
   those most fit for public action that have spent the beginning of their
   time in solitude and contemplation. The Son of David was upbraided with
   the obscurity of his original: Is not this the carpenter? David was
   taken, he does not say from leading the rams, but from following the
   ewes, especially those great with young, which intimated that of all
   the good properties of a shepherd he was most remarkable for his
   tenderness and compassion to those of his flock that most needed his
   care. This temper of mind fitted him for government, and made him a
   type of Christ, who, when he feeds his flock like a shepherd, does with
   a particular care gently lead those that are with young, Isa. xl. 11.
   (2.) The greatness of his advancement. God preferred him to feed Jacob
   his people, v. 71. It was a great honour that God put upon him, in
   advancing him to be a king, especially to be king over Jacob and
   Israel, God's peculiar people, near and dear to him; but withal it was
   a great trust reposed in him when he was charged with the government of
   those that were God's own inheritance. God advanced him to the throne
   that he might feed them, not that he might feed himself, that he might
   do good, not that he might make his family great. It is the charge
   given to all the under-shepherds, both magistrates and ministers, that
   they feed the flock of God. (3.) The happiness of his management.
   David, having so great a trust put into his hands, obtained mercy of
   the Lord to be found both skilful and faithful in the discharge of it
   (v. 72): So he fed them; he ruled them and taught them, guided and
   protected them, [1.] Very honestly; he did it according to the
   integrity of his heart, aiming at nothing but the glory of God and the
   good of the people committed to his charge; the principles of his
   religion were the maxims of his government, which he administered, not
   with carnal policy, but with godly sincerity, by the grace of God. In
   every thing he did he meant well and had no by-end in view. [2.] Very
   discreetly; he did it by the skilfulness of his hands. He was not only
   very sincere in what he designed, but very prudent in what he did, and
   chose out the most proper means in pursuit of his end, for his God did
   instruct him to discretion. Happy the people that are under such a
   government! With good reason does the psalmist make this the finishing
   crowning instance of God's favour to Israel, for David was a type of
   Christ the great and good Shepherd, who was humbled first and then
   exalted, and of whom it was foretold that he should be filled with the
   spirit of wisdom and understanding and should judge and reprove with
   equity, Isa. xi. 3, 4. On the integrity of his heart and the
   skilfulness of his hands all his subjects may entirely rely, and of the
   increase of his government and people there shall be no end.
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P S A L M S

  PSALM LXXIX.

   This psalm, if penned with any particular event in view, is with most
   probability made to refer to the destruction of Jerusalem and the
   temple, and the woeful havoc made of the Jewish nation by the Chaldeans
   under Nebuchadnezzar. It is set to the same tune, as I may say, with
   the Lamentations of Jeremiah, and that weeping prophet borrows two
   verses out of it (ver. 6, 7) and makes use of them in his prayer, Jer.
   x. 25. Some think it was penned long before by the spirit of prophecy,
   prepared for the use of the church in that cloudy and dark day. Others
   think that it was penned then by the spirit of prayer, either by a
   prophet named Asaph or by some other prophet for the sons of Asaph.
   Whatever the particular occasion was, we have here, I. A representation
   of the very deplorable condition that the people of God were in at this
   time, ver. 1-5. II. A petition to God for succour and relief, that
   their enemies might be reckoned with (ver. 6, 7, 10, 12), that their
   sins might be pardoned (ver. 8, 9), and that they might be delivered,
   ver. 11. III. A plea taken from the readiness of his people to praise
   him, ver. 13. In times of the church's peace and prosperity this psalm
   may, in the singing of it, give us occasion to bless God that we are
   not thus trampled on and insulted. But it is especially seasonable in a
   day of treading down and perplexity, for the exciting of our desires
   towards God and the encouragement of our faith in him as the church's
   patron.

Mournful Complaints.

   A psalm of Asaph.

   1 O God, the heathen are come into thine inheritance; thy holy temple
   have they defiled; they have laid Jerusalem on heaps.   2 The dead
   bodies of thy servants have they given to be meat unto the fowls of the
   heaven, the flesh of thy saints unto the beasts of the earth.   3 Their
   blood have they shed like water round about Jerusalem; and there was
   none to bury them.   4 We are become a reproach to our neighbours, a
   scorn and derision to them that are round about us.   5 How long, Lord?
   wilt thou be angry for ever? shall thy jealousy burn like fire?

   We have here a sad complaint exhibited in the court of heaven. The
   world is full of complaints, and so is the church too, for it suffers,
   not only with it, but from it, as a lily among thorns. God is
   complained to; whither should children go with their grievances, but to
   their father, to such a father as is able and willing to help? The
   heathen are complained of, who, being themselves aliens from the
   commonwealth of Israel, were sworn enemies to it. Though they knew not
   God, nor owned him, yet, God having them in chain, the church very
   fitly appeals to him against them; for he is King of nations, to
   overrule them, to judge among the heathen, and King of saints, to
   favour and protect them.

   I. They complain here of the anger of their enemies and the outrageous
   fury of the oppressor, exerted,

   1. Against places, v. 1. They did all the mischief they could, (1.) To
   the holy land; they invaded that, and made inroads into it: "The
   heathen have come into thy inheritance, to plunder that, and lay it
   waste." Canaan was dearer to the pious Israelites as it was God's
   inheritance than as it was their own, as it was the land in which God
   was known and his name was great rather than as it was the land in
   which they were bred and born and which they and their ancestors had
   been long in possession of. Note, Injuries done to religion should
   grieve us more than even those done to common right, nay, to our own
   right. We should better bear to see our own inheritance wasted than
   God's inheritance. This psalmist had mentioned it in the foregoing
   psalm as an instance of God's great favour to Israel that he had cast
   out the heathen before them, Ps. lxxviii. 55. But see what a change sin
   made; now the heathen are suffered to pour in upon them. (2.) To the
   holy city: They have laid Jerusalem on heaps, heaps of rubbish, such
   heaps as are raised over graves, so some. The inhabitants were buried
   in the ruins of their own houses, and their dwelling places became
   their sepulchres, their long homes. (3.) To the holy house. That
   sanctuary which God had built like high palaces, and which was thought
   to be established as the earth, was now laid level with the ground: Thy
   holy temple have they defiled, by entering into it and laying it waste.
   God's own people had defiled it by their sins, and therefore God
   suffered their enemies to defile it by their insolence.

   2. Against persons, against the bodies of God's people; and further
   their malice could not reach. (1.) They were prodigal of their blood,
   and killed them without mercy; their eye did not spare, nor did they
   give any quarter (v. 3): Their blood have they shed like water,
   wherever they met with them, round about Jerusalem, in all the avenues
   to the city; whoever went out or came in was waited for of the sword.
   Abundance of human blood was shed, so that the channels of water ran
   with blood. And they shed it with no more reluctancy or regret than if
   they had spilt so much water, little thinking that every drop of it
   will be reckoned for in the day when God shall make inquisition for
   blood. (2.) They were abusive to their dead bodies. When they had
   killed them they would let none bury them. Nay, those that were buried,
   even the dead bodies of God's servants, the flesh of his saints, whose
   names and memories they had a particular spite at, they dug up again,
   and gave them to be meat to the fowls of the heaven and to the beasts
   of the earth; or, at least, they left those so exposed whom they slew;
   they hung them in chains, which was in a particular manner grievous to
   the Jews to see, because God had given them an express law against
   this, as a barbarous thing, Deut. xxi. 23. This inhuman usage of
   Christ's witnesses is foretold (Rev. xi. 9), and thus even the dead
   bodies were witnesses against their persecutors. This is mentioned
   (says Austin, De Civitate Dei, lib. 1 cap. 12) not as an instance of
   the misery of the persecuted (for the bodies of the saints shall rise
   in glory, however they became meat to the birds and the fowls), but of
   the malice of the persecutors.

   3. Against their names (v. 4): "We that survive have become a reproach
   to our neighbours; they all study to abuse us and load us with
   contempt, and represent us as ridiculous, or odious, or both,
   upbraiding us with our sins and with our sufferings, or giving the lie
   to our relation to God and expectations from him; so that we have
   become a scorn and derision to those that are round about us." If God's
   professing people degenerate from what themselves and their fathers
   were, they must expect to be told of it; and it is well if a just
   reproach will help to bring us to a true repentance. But it has been
   the lot of the gospel-Israel to be made unjustly a reproach and
   derision; the apostles themselves were counted as the offscouring of
   all things.

   II. They wonder more at God's anger, v. 5. This they discern in the
   anger of their neighbours, and this they complain most of: How long,
   Lord, wilt thou be angry? Shall it be for ever? This intimates that
   they desired no more than that God would be reconciled to them, that
   his anger might be turned away, and then the remainder of men's wrath
   would be restrained. Note, Those who desire God's favour as better than
   life cannot but dread and deprecate his wrath as worse than death.

Petitions for Succor and Relief; Petitions for Deliverance.

   6 Pour out thy wrath upon the heathen that have not known thee, and
   upon the kingdoms that have not called upon thy name.   7 For they have
   devoured Jacob, and laid waste his dwelling place.   8 O remember not
   against us former iniquities: let thy tender mercies speedily prevent
   us: for we are brought very low.   9 Help us, O God of our salvation,
   for the glory of thy name: and deliver us, and purge away our sins, for
   thy name's sake.   10 Wherefore should the heathen say, Where is their
   God? let him be known among the heathen in our sight by the revenging
   of the blood of thy servants which is shed.   11 Let the sighing of the
   prisoner come before thee; according to the greatness of thy power
   preserve thou those that are appointed to die;   12 And render unto our
   neighbours sevenfold into their bosom their reproach, wherewith they
   have reproached thee, O Lord.   13 So we thy people and sheep of thy
   pasture will give thee thanks for ever: we will show forth thy praise
   to all generations.

   The petitions here put up to God are very suitable to the present
   distresses of the church, and they have pleas to enforce them,
   interwoven with them, taken mostly from God's honour.

   I. They pray that God would so turn away his anger from them as to turn
   it upon those that persecuted and abused them (v. 6): "Pour out thy
   wrath, the full vials of it, upon the heathen; let them wring out the
   dregs of it, and drink them." This prayer is in effect a prophecy, in
   which the wrath of God is revealed from heaven against all ungodliness
   and unrighteousness of men. Observe here, 1. The character of those he
   prays against; they are such as have not known God, nor called upon his
   name. The reason why men do not call upon God is because they do not
   know him, how able and willing he is to help them. Those that persist
   in ignorance of God, and neglect of prayer, are the ungodly, who live
   without God in the world. There are kingdoms that know not God and obey
   not the gospel, but neither their multitude nor their force united will
   secure them from his just judgments. 2. Their crime: They have devoured
   Jacob, v. 7. That is crime enough in the account of him who reckons
   that those who touch his people touch the apple of his eye. They have
   not only disturbed, but devoured, Jacob, not only encroached upon his
   dwelling place, the land of Canaan, but laid it waste by plundering and
   depopulating it. (3.) Their condemnation: "Pour out thy wrath upon
   them; do not only restrain them from doing further mischief, but reckon
   with them for the mischief they have done."

   II. They pray for the pardon of sin, which they own to be the procuring
   cause of all their calamities. How unrighteous soever men were, God was
   righteous in permitting them to do what they did. They pray, 1. That
   God would not remember against them their former iniquities (v. 8),
   either their own former iniquities, that now, when they were old, they
   might not be made to possess the iniquities of their youth, or the
   former iniquities of their people, the sins of their ancestors. In the
   captivity of Babylon former iniquities were brought to account; but God
   promises not again to do so (Jer. xxxi. 29, 30), and so they pray,
   "Remember not against us our first sins," which some make to look as
   far back as the golden calf, because God said, In the day when I visit
   I will visit for this sin of theirs upon them, Exod. xxxii. 34. If the
   children by repentance and reformation cut off the entail of the
   parents' sin, they may in faith pray that God will not remember them
   against them. When God pardons sin he blots it out and remembers it no
   more. 2. That he would purge away the sins they had been lately guilty
   of, by the guilt of which their minds and consciences had been defiled:
   Deliver us, and purge away our sins, v. 9. Then deliverances from
   trouble are granted in love, and are mercies indeed, when they are
   grounded upon the pardon of sin and flow from that; we should therefore
   be more earnest with God in prayer for the removal of our sins than for
   the removal of our afflictions, and the pardon of them is the
   foundation and sweetness of our deliverances.

   III. They pray that God would work deliverance for them, and bring
   their troubles to a good end and that speedily: Let thy tender mercies
   speedily prevent us, v. 8. They had no hopes but from God's mercies,
   his tender mercies; their case was so deplorable that they looked upon
   themselves as the proper objects of divine compassion, and so near to
   desperate that, unless divine mercy did speedily interpose to prevent
   their ruin, they were undone. This whets their importunity: "Lord, help
   us; Lord, deliver us; help us under our troubles, that we may bear them
   well; help us out of our troubles, that the spirit may not fail.
   Deliver us from sin, from sinking." Three things they plead:--1. The
   great distress they were reduced to: "We are brought very low, and,
   being low, shall be lost if thou help us not." The lower we are brought
   the more need we have of help from heaven and the more will divine
   power be magnified in raising us up. 2. Their dependence upon him:
   "Thou art the God of our salvation, who alone canst help. Salvation
   belongs to the Lord, from whom we expect help; for in the Lord alone is
   the salvation of his people." Those who make God the God of their
   salvation shall find him so. 3. The interest of his own honour in their
   case. They plead no merit of theirs; they pretend to none; but, "Help
   us for the glory of thy name; pardon us for thy name's sake." The best
   encouragements in prayer are those that are taken from God only, and
   those things whereby he has made himself known. Two things are
   insinuated in this plea:--(1.) That God's name and honour would be
   greatly injured if he did not deliver them; for those that derided them
   blasphemed God, as if he were weak and could not help them, or had
   withdrawn and would not; therefore they plead (v. 10), "Wherefore
   should the heathen say, Where is their God? He has forsaken them, and
   forgotten them; and this they get by worshipping a God whom they cannot
   see." (Nil præter nubes et coeli numen adorant. Juv.--They adore no
   other divinity than the clouds and the sky.) That which was their
   praise (that they served a God that is every where) was now turned to
   their reproach and his too, as if they served a God that is nowhere.
   "Lord," say they, "Make it to appear that thou art by making it to
   appear that thou art with us and for us, that when we are asked, Where
   is your God? we may be able to say, He is nigh unto us in all that
   which we call upon him for, and you see he is so by what he does for
   us." (2.) That God's name and honour would be greatly advanced if he
   did deliver them; his mercy would be glorified in delivering those that
   were so miserable and helpless. By making bare his everlasting arm on
   their behalf he would make unto himself an everlasting name; and their
   deliverance would be a type and figure of the great salvation, which in
   the fulness of time Messiah the Prince would work out, to the glory of
   God's name.

   IV. They pray that God would avenge them on their adversaries, 1. For
   their cruelty and barbarity (v. 10): "Let the avenging of our blood"
   (according to the ancient law, Gen. ix. 6) "be known among the heathen;
   let them be made sensible that what judgments are brought upon them are
   punishments of the wrong they have done to us; let this be in our
   sight, and by this means let God be known among the heathen as the God
   to whom vengeance belongs (Ps. xciv. 1) and the God that espouses his
   people's cause." Those that have intoxicated themselves with the blood
   of the saints shall have blood given them to drink, for they are
   worthy. 2. For their insolence and scorn (v. 12): "Render to them their
   reproach. The indignities which by word and deed they have done to the
   people of God himself and his name let them be repaid to them with
   interest." The reproach wherewith men have reproached us only we must
   leave it to God whether he will render to them or no, and must pray
   that he would forgive them; but the reproach wherewith they have
   blasphemed God himself we may in faith pray that God would render
   seven-fold into their bosoms, so as to strike at their hearts, to
   humble them, and bring them to repentance. This prayer is a prophecy,
   of the same import with that of Enoch, that God will convince sinners
   of all their hard speeches which they have spoken against him (Jude 15)
   and will return them into their own bosoms by everlasting terrors at
   the remembrance of them.

   V. They pray that God would find out a way for the rescue of his poor
   prisoners, especially the condemned prisoners, v. 11. The case of their
   brethren who had fallen into the hands of the enemy was very sad; they
   were kept close prisoners, and, because they durst not be heard to
   bemoan themselves, they vented their griefs in deep and silent sighs.
   All their breathing was sighing, and so was their praying. They were
   appointed to die, as sheep for the slaughter, and had received the
   sentence of death within themselves. This deplorable case the psalmist
   recommends, 1. To the divine pity: "Let their sighs come up before
   thee, and be thou pleased to take cognizance of their moans." 2. To the
   divine power: "According to the greatness of thy arm, which no creature
   can contest with, preserve thou those that are appointed to die from
   the death to which they are appointed." Man's extremity is God's
   opportunity to appear for his people. See 2 Cor. i. 8-10.

   Lastly, They promise the returns of praise for the answers of prayer
   (v. 13): So we will give thee thanks for ever. Observe, 1. How they
   please themselves with their relation to God. "Though we are oppressed
   and brought low, yet we are the sheep of thy pasture, not disowned and
   cast off by thee for all this: We are thine; save us." 2. How they
   promise themselves an opportunity of praising God for their
   deliverance, which they therefore desired, and would bid welcome,
   because it would furnish them with matter for thanksgiving and put
   their hearts in tune for that excellent work, the work of heaven. 3.
   How they oblige themselves not only to give God thanks at present, but
   to show forth his praise unto all generations, that is, to do all they
   could both to perpetuate the remembrance of God's favours to them and
   to engage their posterity to keep up the work of praise. 4. How they
   plead this with God: "Lord, appear for us against our enemies; for, if
   they get the better, they will blaspheme thee (v. 12); but, if we be
   delivered, we will praise thee. Lord, we are that people of thine which
   thou hast formed for thyself, to show forth thy praise; if we be cut
   off, whence shall that rent, that tribute, be raised?" Note, Those
   lives that are entirely devoted to God's praise are assuredly taken
   under his protection.
     __________________________________________________________________

P S A L M S

  PSALM LXXX.

   This psalm is much to the same purport with the foregoing. Some think
   it was penned upon occasion of the desolation and captivity of the ten
   tribes, as the foregoing psalm of the two. But many were the distresses
   of the Israel of God, many perhaps which are not recorded in the sacred
   history some whereof might give occasion for the drawing up of this
   psalm, which is proper to be sung in the day of Jacob's trouble, and
   if, in singing it, we express a true love to the church and a hearty
   concern for its interest, with a firm confidence in God's power to help
   it out of its greatest distresses, we make melody with our hearts to
   the Lord. The psalmist here, I. Begs for the tokens of God's presence
   with them and favour to them, ver. 1-3. II. He complains of the present
   rebukes they were under, ver. 4-7. III. He illustrates the present
   desolations of the church, by the comparison of a vine and a vineyard,
   which had flourished, but was now destroyed, ver. 8-16. IV. He
   concludes with prayer to God for the preparing of mercy for them and
   the preparing of them for mercy, ver. 17-19. This, as many psalms
   before and after, relates to the public interests of God's Israel,
   which ought to lie nearer to our hearts than any secular interest of
   our own.

Mournful Complaints.

   To the chief musician upon Shoshannim, Eduth. A psalm of Asaph.

   1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a
   flock; thou that dwellest between the cherubims, shine forth.   2
   Before Ephraim and Benjamin and Manasseh stir up thy strength, and come
   and save us.   3 Turn us again, O God, and cause thy face to shine; and
   we shall be saved.   4 O Lord God of hosts, how long wilt thou be angry
   against the prayer of thy people?   5 Thou feedest them with the bread
   of tears; and givest them tears to drink in great measure.   6 Thou
   makest us a strife unto our neighbours: and our enemies laugh among
   themselves.   7 Turn us again, O God of hosts, and cause thy face to
   shine; and we shall be saved.

   The psalmist here, in the name of the church, applies to God by prayer,
   with reference to the present afflicted state of Israel.

   I. He entreats God's favour for them (v. 1, 2); that is all in all to
   the sanctuary when it is desolate, and is to be sought in the first
   place. Observe, 1. How he eyes God in his address as the Shepherd of
   Israel, whom he had called the sheep of his pasture (Ps. lxxix. 13),
   under whose guidance and care Israel was, as the sheep are under the
   care and conduct of the shepherd. Christ is the great and good
   Shepherd, to whom we may in faith commit the custody of his sheep that
   were given to him. He leads Joseph like a flock, to the best pastures,
   and out of the way of danger; if Joseph follow him not as obsequiously
   as the sheep do the shepherd, it is his own fault. He dwells between
   the cherubim, where he is ready to receive petitions and to give
   directions. The mercy-seat was between the cherubim; and it is very
   comfortable in prayer to look up to God as sitting on a throne of
   grace, and that it is so to us is owning to the great propitiation, for
   the mercy-seat was the propitiatory. 2. What he expects and desires
   from God, that he would give ear to the cry of their miseries and of
   their prayers, that he would shine forth both in his own glory and in
   favour and kindness to his people, that he would show himself and smile
   on them, that he would sir up his strength, that he would excite it and
   exert it. It had seemed to slumber: "Lord, awaken it." His cause met
   with great opposition and the enemies threatened to overpower it:
   "Lord, put forth thy strength so much the more, and come for salvation
   to us; be to thy people a powerful help and a present help; Lord, do
   this before Ephraim, Benjamin, and Manasseh," that is, "In the sight of
   all the tribes of Israel; let them see it to their satisfaction."
   Perhaps these three tribes are named because they were the tribes which
   formed that squadron of the camp of Israel that in their march through
   the wilderness followed next after the tabernacle; so that before them
   the ark of God's strength rose to scatter their enemies.

   II. He complains of God's displeasure against them. God was angry, and
   he dreads that more than any thing, v. 4. 1. It was great anger. He
   apprehended that God was angry against the prayer of his people, not
   only that he was angry notwithstanding their prayers, by which they
   hoped to turn away his wrath from them, but that he was angry with
   their prayers, though they were his own people that prayed. That God
   should be angry at the sins of his people and at the prayers of his
   enemies is not strange; but that he should be angry at the prayers of
   his people is strange indeed. He not only delayed to answer them (that
   he often does in love), but he was displeased at them. If he be really
   angry at the prayers of his people, we may be sure it is because they
   ask amiss, Jam. iv. 3. They pray, but they do not wrestle in prayer;
   their ends are not right, or there is some secret sin harboured and
   indulged in them; they do not lift up pure hands, or they lift them up
   with wrath and doubting. But perhaps it is only in their own
   apprehension; he seems angry with their prayers when really he is not;
   for thus he will try their patience and perseverance in prayer, as
   Christ tried the woman of Canaan when he said, It is not meet to take
   the children's bread and cast it to dogs. 2. It was anger that had
   continued a great while: "How long wilt thou be angry? We have still
   continued praying and yet are still under thy frowns." Now the tokens
   of God's displeasure which they had been long under were both their
   sorrow and shame. (1.) Their sorrow (v. 5): Thou feedest them with the
   bread of tears; they eat their meat from day to day in tears; this is
   the vinegar in which they dipped their morsel, Ps. xlii. 3. They had
   tears given them to drink, not now and then a taste of that bitter cup,
   but in great measure. Note, There are many that spend their time in
   sorrow who yet shall spend their eternity in joy. (2.) It was their
   shame, v. 6. God, by frowning upon them, made them a strife unto their
   neighbours; each strove which should expose them most, and such a cheap
   and easy prey were they made to them that all the strife was who should
   have the stripping and plundering of them. Their enemies laughed among
   themselves to see the frights they were in, the straits they were
   reduced to, and the disappointments they met with. When God is
   displeased with his people we must expect to see them in tears and
   their enemies in triumph.

   III. He prays earnestly for converting grace in order to their
   acceptance with God, and their salvation: Turn us again, O God! v. 3.
   Turn us again, O God of hosts! (v. 7) and then cause thy face to shine
   and we shall be saved. It is the burden of the song, for we have it
   again, v. 19. They are conscious to themselves that they have gone
   astray from God and their duty, and have turned aside into sinful ways,
   and that it was this that provoked God to hide his face from them and
   to give them up into the hand of their enemies; and therefore they
   desire to begin their work at the right end: "Lord, turn us to thee in
   a way of repentance and reformation, and then, no doubt, thou wilt
   return to us in a way of mercy and deliverance." Observe, 1. No
   salvation but from God's favour: "Cause thy face to shine, let us have
   thy love and the light of thy countenance, and then we shall be saved."
   2. No obtaining favour with God unless we be converted to him. We must
   turn again to God from the world and the flesh, and then he will cause
   his face to shine upon us. 3. No conversion to God but by his own
   grace; we must frame our doings to turn to him (Hos. v. 4) and then
   pray earnestly for his grace, Turn thou me, and I shall be turned,
   pleading that gracious promise (Prov. i. 23), Burn you at my reproof;
   behold, I will pour out my Spirit unto you. The prayer here is for a
   national conversion; in this method we must pray for national mercies,
   that what is amiss may be amended, and then our grievances would be
   soon redressed. National holiness would secure national happiness.

The Desolated Vine.

   8 Thou hast brought a vine out of Egypt: thou hast cast out the
   heathen, and planted it.   9 Thou preparedst room before it, and didst
   cause it to take deep root, and it filled the land.   10 The hills were
   covered with the shadow of it, and the boughs thereof were like the
   goodly cedars.   11 She sent out her boughs unto the sea, and her
   branches unto the river.   12 Why hast thou then broken down her
   hedges, so that all they which pass by the way do pluck her?   13 The
   boar out of the wood doth waste it, and the wild beast of the field
   doth devour it.   14 Return, we beseech thee, O God of hosts: look down
   from heaven, and behold, and visit this vine;   15 And the vineyard
   which thy right hand hath planted, and the branch that thou madest
   strong for thyself.   16 It is burned with fire, it is cut down: they
   perish at the rebuke of thy countenance.   17 Let thy hand be upon the
   man of thy right hand, upon the son of man whom thou madest strong for
   thyself.   18 So will not we go back from thee: quicken us, and we will
   call upon thy name.   19 Turn us again, O Lord God of hosts, cause thy
   face to shine; and we shall be saved.

   The psalmist is here presenting his suit for the Israel of God, and
   pressing it home at the throne of grace, pleading with God for mercy
   and grace for them. The church is here represented as a vine (v. 8, 14)
   and a vineyard, v. 15. The root of this vine is Christ, Rom. xi. 18.
   The branches are believers, John xv. 5. The church is like a vine, weak
   and needing support, unsightly and having an unpromising outside, but
   spreading and fruitful, and its fruit most excellent. The church is a
   choice and noble vine; we have reason to acknowledge the goodness of
   God that he has planted such a vine in the wilderness of this world,
   and preserved it to this day. Now observe here,

   I. How the vine of the Old-Testament church was planted at first. It
   was brought out of Egypt with a high hand; the heathen were cast out of
   Canaan to make room for it, seven nations to make room for that one.
   Thou didst sweep before it (so some read v. 9), to make clear work; the
   nations were swept away as dirt with the besom of destruction. God,
   having made room for it, and planted it, cause it to take deep root by
   a happy establishment of their government both in church and state,
   which was so firm that, though their neighbours about them often
   attempted it, they could not prevail to pluck it up.

   II. How it spread and flourished. 1. The land of Canaan itself was
   fully peopled. At first they were not so numerous as to replenish it,
   Exod. xxiii. 29. But in Solomon's time Judah and Israel were many as
   the sand of the sea; the land was filled with them, and yet such a
   fruitful land that it was not over-stocked, v. 10. The hills of Canaan
   were covered with their shadow, and the branches, though they extended
   themselves far, like those of the vine, yet were not weak like them,
   but as strong as those of the goodly cedars. Israel not only had
   abundance of men, but those mighty men of valour. 2. They extended
   their conquests and dominion to the neighbouring countries (v. 11): She
   sent out her boughs to the sea, the great sea westward, and her
   branches to the river, to the river of Egypt southward, the river of
   Damascus northward, or rather the river Euphrates eastward, Gen. xv.
   18. Nebuchadnezzar's greatness is represented by a flourishing tree,
   Dan. iv. 20, 21. But it is observable here concerning this vine that it
   is praised for its shadow, its boughs, and its branches, but not a word
   of its fruit, for Israel was an empty vine, Hos. x. 1. God came looking
   for grapes, but, behold, wild grapes, Isa. v. 2. And, if a vine do not
   bring forth fruit, no tree so useless, so worthless, Ezek. xv. 2, 6.

   III. How it was wasted and ruined: "Lord, thou hast done great things
   for this vine, and why shall it be all undone again? If it were a plant
   not of God's planting, it were not strange to see it rooted up; but
   will God desert and abandon that which he himself gave being to?" v.
   12. Why hast thou then broken down her hedges? There was a good reason
   for this change in God's way towards them. This noble vine had become
   the degenerate plant of a strange vine (Jer. ii. 21), to the reproach
   of its great owner, and then no marvel if he took away its hedge (Isa.
   v. 5); yet God's former favours to this vine are urged as pleas in
   prayer to God, and improved as encouragements to faith, that,
   notwithstanding all this, God would not wholly cast them off. Observe,
   1. The malice and enmity of the Gentile nations against Israel. As soon
   as ever God broke down their hedges and left them exposed troops of
   enemies presently broke in upon them, that waited for an opportunity to
   destroy them. Those that passed by the way plucked at them; the board
   out of the wood and the wild beast of the field were ready to ravage
   it, v. 13. But, 2. See also the restraint which these cruel enemies
   were under; for till God had broken down their hedges they could not
   pluck a leaf of this vine. The devil could not hurt Job so long as God
   continued the hedge round about him, Job i. 10. See how much it is the
   interest of any people to keep themselves in the favour of God and then
   they need not fear any wild beast of the field, Job v. 23. If we
   provoke God to withdraw, our defence has departed from us, and we are
   undone. The deplorable state of Israel is described (v. 16): It is
   burnt with fire; it is cut down; the people are treated like thorns and
   briers, that are nigh unto cursing and whose end is to be burned, and
   no longer like vines that are protected and cherished. They perish not
   through the rage of the wild beast and the boar, but at the rebuke of
   thy countenance; that was it which they dreaded and to which they
   attributed all their calamities. It is well or ill with us according as
   we are under God's smiles or frowns.

   IV. What their requests were to God hereupon. 1. That God would help
   the vine (v. 14, 15), that he would graciously take cognizance of its
   case and do for it as he thought fit: "Return, we beseech thee, O Lord
   of hosts! for thou hast seemed to go away from us. Look down from
   heaven, to which thou hast retired,--from heaven, that place of
   prospect, whence thou seest all the wrongs that are done us, that place
   of power, whence thou canst send effectual relief,--from heaven, where
   thou hast prepared thy throne of judgment, to which we appeal, and
   where thou hast prepared a better country for those that are Israelites
   indeed,--thence give a gracious look, thence make a gracious visit, to
   this vine. Take our woeful condition into thy compassionate
   consideration, and for the particular fruits of thy pity we refer
   ourselves to thee. Only behold the vineyard, or rather the root, which
   thy right hand hath planted, and which therefore we hope thy right hand
   will protect, that branch which thou madest strong for thyself, to show
   forth thy praise (Isa. xliii. 21), that with the fruit of it thou
   mightest be honoured. Lord, it is formed by thyself and for thyself,
   and therefore it may with a humble confidence be committed to thyself
   and to thy own care." As for God, his work is perfect. What we read the
   branch in the Hebrew is the son (Ben), whom in thy counsel thou hast
   made strong for thyself. That branch was to come out of the stock of
   Israel (my servant the branch, Zech. iii. 8), and therefore, till he
   should come, Israel in general, and the house of David in particular,
   must be preserved, and upheld, and kept in being. He is the true vine,
   John xv. 1; Isa. xi. 1. Destroy it not for that blessing is in it, Isa.
   lxv. 8. 2. That he would help the vine-dresser (v. 17, 18): "Let thy
   hand be upon the man of thy right hand," that king (whoever it was) of
   the house of David that was now to go in and out before them; "let thy
   hand be upon him, not only to protect and cover him, but to own him,
   and strengthen him, and give him success." We have this phrase, Ezra
   vii. 28, And I was strengthened as the hand of the Lord my God was upon
   me. Their king is called the man of God's right hand as he was the
   representative of their state, which was dear to God, as his Benjamin,
   the son of his right hand, as he was president in their affairs and an
   instrument in God's right hand of much good to them, defending them
   from themselves and from their enemies and directing them in the right
   way, and as he was under-shepherd under him who was the great shepherd
   of Israel. Princes, who have power, must remember that they are sons of
   men, of Adam (so the word is), that, if they are strong, it is God that
   has made them strong, and he has made them so for himself, for they are
   his ministers to serve the interests of his kingdom among men, and, if
   they do this in sincerity, his hand shall be upon them; and we should
   pray in faith that it may be so, adding this promise, that, if God will
   adhere to our governors, we will adhere to him: So will not we go back
   from thee; we will never desert a cause which we see that God espouses
   and is the patron of. Let God be our leader and we will follow him.
   Adding also this prayer, "Quicken us, put life into us, revive our
   dying interests, revive our drooping spirits, and then we will call
   upon thy name. We will continue to do so upon all occasions, having
   found it not in vain to do so." We cannot call upon God's name in a
   right manner unless he quicken us; but it is he that puts life into our
   souls, that puts liveliness into our prayers. But many interpreters,
   both Jewish and Christian, apply this to the Messiah, the Son of David,
   the protector and Saviour of the church and the keeper of the vineyard.
   (1.) He is the man of God's right hand, to whom he has sworn by his
   right hand (so the Chaldee), whom he has exalted to his right hand, and
   who is indeed his right hand, the arm of the Lord, for all power is
   given to him. (2.) He is that son of man whom he made strong for
   himself, for the glorifying of his name and the advancing of the
   interests of his kingdom among men. (3.) God's hand is upon him
   throughout his whole undertaking, to bear him out and carry him on, to
   protect and animate him, that the good pleasure of the Lord might
   prosper in his hand. (4.) The stability and constancy of believers are
   entirely owing to the grace and strength which are laid up for us in
   Jesus Christ, Ps. lxviii. 28. In him is our strength found, by which we
   are enabled to persevere to the end. Let thy hand be upon him; on him
   let our help be laid who is mighty; let him be made able to save to the
   uttermost and that will be our security; so will not we go back from
   thee.

   Lastly, The psalm concludes with the same petition that had been put up
   twice before, and yet it is no vain repetition (v. 19): Turn us again.
   The title given to God rises, v. 3, O God! v. 7, O God of hosts! v. 19,
   O Lord (Jehovah) God of hosts! When we come to God for his grace, his
   good-will towards us and his good work in us, we should pray earnestly,
   continue instant in prayer, and pray more earnestly.
     __________________________________________________________________

P S A L M S

  PSALM LXXXI.

   This psalm was penned, as is supposed, not upon occasion of any
   particular providence, but for the solemnity of a particular ordinance,
   either that of the new-moon in general or that of the feast of trumpets
   on the new moon of the seventh month, Lev. xxiii. 24; Num. xxix. 1.
   When David, by the Spirit, introduced the singing of psalms into the
   temple-service this psalm was intended for that day, to excite and
   assist the proper devotions of it. All the psalms are profitable; but,
   if one psalm be more suitable than another to the day and observances
   of it, we should choose that. The two great intentions of our religious
   assemblies, and which we ought to have in our eye in our attendance on
   them, are answered in this psalm, which are, to give glory to God and
   to receive instruction from God, to "behold the beauty of the Lord and
   to enquire in his temple;" accordingly by this psalm we are assisted on
   our solemn feast days, I. In praising God for what he is to his people
   (ver. 1-3), and has done for them, ver. 4-7. II. In teaching and
   admonishing one another concerning the obligations we lie under to God
   (ver. 8-10), the danger of revolting from him (ver. 11, 12), and the
   happiness we should have if we would but keep close to him, ver. 13-16.
   This, though spoken primarily of Israel of old, is written for our
   learning, and is therefore to be sung with application.

An Invitation to Praise.

   To the chief musician upon Gittith. A psalm of Asaph.

   1 Sing aloud unto God our strength: make a joyful noise unto the God of
   Jacob.   2 Take a psalm, and bring hither the timbrel, the pleasant
   harp with the psaltery.   3 Blow up the trumpet in the new moon, in the
   time appointed, on our solemn feast day.   4 For this was a statute for
   Israel, and a law of the God of Jacob.   5 This he ordained in Joseph
   for a testimony, when he went out through the land of Egypt: where I
   heard a language that I understood not.   6 I removed his shoulder from
   the burden: his hands were delivered from the pots.   7 Thou calledst
   in trouble, and I delivered thee; I answered thee in the secret place
   of thunder: I proved thee at the waters of Meribah. Selah.

   When the people of God were gathered together in the solemn day, the
   day of the feast of the Lord, they must be told that they had business
   to do, for we do not go to church to sleep nor to be idle; no, there is
   that which the duty of every day requires, work of the day, which is to
   be done in its day. And here,

   I. The worshippers of God are excited to their work, and are taught, by
   singing this psalm, to stir up both themselves and one another to it,
   v. 1-3. Our errand is, to give unto God the glory due unto his name,
   and in all our religious assemblies we must mind this as our business.
   1. In doing this we must eye God as our strength, and as the God of
   Jacob, v. 1. He is the strength of Israel, as a people; for he is a God
   in covenant with them, who will powerfully protect, support, and
   deliver them, who fights their battles and makes them do valiantly and
   victoriously. He is the strength of every Israelite; by his grace we
   are enabled to go through all our services, sufferings, and conflicts;
   and to him, as our strength, we must pray, and we must sing praise to
   him as the God of all the wrestling seed of Jacob, with whom we have a
   spiritual communion. 2. We must do this by all the expressions of holy
   joy and triumph. It was then to be done by musical instruments, the
   timbrel, harp, and psaltery; and by blowing the trumpet, some think in
   remembrance of the sound of the trumpet on Mount Sinai, which waxed
   louder and louder. It was then and is now to be done by singing psalms,
   singing aloud, and making a joyful noise. The pleasantness of the harp
   and the awfulness of the trumpet intimate to us that God is to be
   worshipped with cheerfulness and joy with reverence and godly fear.
   Singing aloud and making a noise intimate that we must be warm and
   affectionate in praising God, that we must with a hearty good-will show
   forth his praise, as those that are not ashamed to own our dependence
   on him and obligations to him, and that we should join many together in
   this work; the more the better; it is the more like heaven. 3. This
   must be done in the time appointed. No time is amiss for praising God
   (Seven times a day will I praise thee; nay, at midnight will I rise and
   give thanks unto thee); but some are times appointed, not for God to
   meet us (he is always ready), but for us to meet one another, that we
   may join together in praising God. The solemn feast-day must be a day
   of praise; when we are receiving the gifts of God's bounty, and
   rejoicing in them, then it is proper to sing his praises.

   II. They are here directed in their work. 1. They must look up to the
   divine institution which it is the observation of. In all religious
   worship we must have an eye to the command (v. 4): This was a statute
   for Israel, for the keeping up of a face of religion among them; it was
   a law of the God of Jacob, which all the seed of Jacob are bound by,
   and must be subject to. Note, Praising God is not only a good thing,
   which we do well to do, but it is our indispensable duty, which we are
   obliged to do; it is at our peril if we neglect it; and in all
   religious exercises we must have an eye to the institution as our
   warrant and rule: "This I do because God has commanded me; and
   therefore I hope he will accept me;" then it is done in faith. 2. They
   must look back upon those operations of divine Providence which it is
   the memorial of. This solemn service was ordained for a testimony (v.
   5), a standing traditional evidence, for the attesting of the matters
   of fact. It was a testimony to Israel, that they might know and
   remember what God had done for their fathers, and would be a testimony
   against them if they should be ignorant of them and forget them. (1.)
   The psalmist, in the people's name, puts himself in mind of the general
   work of God on Israel's behalf, which was kept in remembrance by this
   and other solemnities, v. 5. When God went out against the land of
   Egypt, to lay it waste, that he might force Pharaoh to let Israel go,
   then he ordained solemn feast-days to be observed by a statute for ever
   in their generations, as a memorial of it, particularly the passover,
   which perhaps is meant by the solemn feast-day (v. 3); that was
   appointed just then when God went out through the land of Egypt to
   destroy the first-born, and passed over the houses of the Israelites,
   Exod. xii. 23, 24. By it that work of wonder was to be kept in
   perpetual remembrance, that all ages might in it behold the goodness
   and severity of God. The psalmist, speaking for his people, takes
   notice of this aggravating circumstance of their slavery in Egypt that
   there they heard a language that they understood not; there they were
   strangers in a strange land. The Egyptians and the Hebrews understood
   not one another's language; for Joseph spoke to his brethren by an
   interpreter (Gen. xlii. 23), and the Egyptians are said to be to the
   house of Jacob a people of a strange language, Ps. cxiv. 1. To make a
   deliverance appear the more gracious, the more glorious, it is good to
   observe every thing that makes the trouble we are delivered from appear
   the more grievous. (2.) The psalmist, in God's name, puts the people in
   mind of some of the particulars of their deliverance. Here he changes
   the person, v. 6. God speaks by him, saying, I removed the shoulder
   from the burden. Let him remember this on the feast-day, [1.] That God
   had brought them out of the house of bondage, had removed their
   shoulder from the burden of oppression under which they were ready to
   sink, had delivered their hands from the pots, or panniers, or baskets,
   in which they carried clay or bricks. Deliverance out of slavery is a
   very sensible mercy and one which ought to be had in everlasting
   remembrance. But this was not all. [2.] God had delivered them at the
   Red Sea; then they called in trouble, and he rescued them and
   disappointed the designs of their enemies against them, Exod. xiv. 10.
   Then he answered them with a real answer, out of the secret place of
   thunder; that is, out of the pillar of fire, through which God looked
   upon the host of the Egyptians and troubled it, Exod. xiv. 24, 25. Or
   it may be meant of the giving of the law at Mount Sinai, which was the
   secret place, for it was death to gaze (Exod. xix. 21), and it was in
   thunder that God then spoke. Even the terrors of Sinai were favours to
   Israel, Deut. iv. 33. [3.] God had borne their manners in the
   wilderness: "I proved thee at the waters of Meribah; thou didst there
   show thy temper, what an unbelieving murmuring people thou wast, and
   yet I continued my favour to thee." Selah--Mark that; compare God's
   goodness and man's badness, and they will serve as foils to each other.
   Now if they, on their solemn feast-days, were thus to call to mind
   their redemption out of Egypt, much more ought we, on the Christian
   sabbath, to call to mind a more glorious redemption wrought out for us
   by Jesus Christ from worse than Egyptian bondage, and the many gracious
   answers he has given to us, notwithstanding our manifold provocations.

Expostulation with Israel.

   8 Hear, O my people, and I will testify unto thee: O Israel, if thou
   wilt hearken unto me;   9 There shall no strange god be in thee;
   neither shalt thou worship any strange god.   10 I am the Lord thy God,
   which brought thee out of the land of Egypt: open thy mouth wide, and I
   will fill it.   11 But my people would not hearken to my voice; and
   Israel would none of me.   12 So I gave them up unto their own hearts'
   lust: and they walked in their own counsels.   13 Oh that my people had
   hearkened unto me, and Israel had walked in my ways!   14 I should soon
   have subdued their enemies, and turned my hand against their
   adversaries.   15 The haters of the Lord should have submitted
   themselves unto him: but their time should have endured for ever.   16
   He should have fed them also with the finest of the wheat: and with
   honey out of the rock should I have satisfied thee.

   God, by the psalmist, here speaks to Israel, and in them to us, on whom
   the ends of the world are come.

   I. He demands their diligent and serious attention to what he was about
   to say (v. 8): "Hear, O my people! and who should hear me if my people
   will not? I have heard and answered thee; now wilt thou hear me? Hear
   what is said with the greatest solemnity and the most unquestionable
   certainty, for it is what I will testify unto thee. Do not only give me
   the hearing, but hearken unto me, that is, be advised by me, be ruled
   by me." Nothing could be more reasonably nor more justly expected, and
   yet God puts an if upon it: "If thou wilt hearken unto me. It is thy
   interest to do so, and yet it is questionable whether thou wilt or no;
   for thy neck is an iron sinew."

   II. He puts them in mind of their obligation to him as the Lord their
   God and Redeemer (v. 10): I am the Lord thy God, who brought thee out
   of the land of Egypt; this is the preface to the ten commandments, and
   a powerful reason for the keeping of them, showing that we are bound to
   it in duty, interest, and gratitude, all which bonds we break asunder
   if we be disobedient.

   III. He gives them an abstract both of the precepts and of the promises
   which he gave them, as the Lord and their God, upon their coming out of
   Egypt. 1. The great command was that they should have no other gods
   before him (v. 9): There shall no strange god be in thee, none besides
   thy own God. Other gods might well be called strange gods, for it was
   very strange that ever any people who had the true and living God for
   their God should hanker after any other. God is jealous in this matter,
   for he will not suffer his glory to be given to another; and therefore
   in this matter they must be circumspect, Exod. xxiii. 13. 2. The great
   promise was that God himself, as a God all-sufficient, would be nigh
   unto them in all that which they called upon him for (Deut. iv. 7),
   that, if they would adhere to him as their powerful protector and
   ruler, they should always find him their bountiful benefactor: "Open
   thy mouth wide and I will fill it, as the young ravens that cry open
   their mouths wide and the old ones fill them." See here, (1.) What is
   our duty--to raise our expectations from God and enlarge our desires
   towards him. We cannot look for too little from the creature nor too
   much from the Creator. We are not straitened in him; why therefore
   should we be straitened in our own bosoms? (2.) What is God's promise.
   I will fill thy mouth with good things, Ps. ciii. 5. There is enough in
   God to fill our treasures (Prov. viii. 21), to replenish every hungry
   soul (Jer. xxxi. 25), to supply all our wants, to answer all our
   desires, and to make us completely happy. The pleasures of sense will
   surfeit and never satisfy (Isa. lv. 2); divine pleasures will satisfy
   and never surfeit. And we may have enough from God if we pray for it in
   faith. Ask, and it shall be given you. He gives liberally, and upbraids
   not. God assured his people Israel that it would be their own fault if
   he did not do as great and kind things for them as he had done for
   their fathers. Nothing should be thought too good, too much, to give
   them, if they would but keep close to God. He would moreover have given
   them such and such things, 2 Sam. xii. 8.

   IV. He charges them with a high contempt of his authority as their
   lawgiver and his grace and favour as their benefactor, v. 11. He had
   done much for them, and designed to do more; but all in vain: "My
   people would not hearken to my voice, but turned a deaf ear to all I
   said." Two things he complains of:--1. Their disobedience to his
   commands. They did hear his voice, so as never any people did; but they
   would not hearken to it, they would not be ruled by it, neither by the
   law nor by the reason of it. 2. Their dislike of his covenant-relation
   to them: They would none of me. They acquiesced not in my word (so the
   Chaldee); God was willing to be to them a God, but they were not
   willing to be to him a people; they did not like his terms. "I would
   have gathered them, but they would not." They had none of him; and why
   had they not? It was not because they might not; they were fairly
   invited into covenant with God. It was not because they could not; for
   the word was nigh them, even in their mouth and in their heart. But it
   was purely because they would not. God calls them his people, for they
   were bought by him, bound to him, his by a thousand ties, and yet even
   they had not hearkened, had not obeyed. "Israel, the seed of Jacob my
   friend, set me at nought, and would have none of me." Note, All the
   wickedness of the wicked world is owing to the wilfulness of the wicked
   will. The reason why people are not religious is because they will not
   be so.

   V. He justifies himself with this in the spiritual judgments he had
   brought upon them (v. 12): So I gave them up unto their own hearts'
   lusts, which would be more dangerous enemies and more mischievous
   oppressors to them than any of the neighbouring nations ever were. God
   withdrew his Spirit from them, took off the bridle of restraining
   grace, left them to themselves, and justly; they will do as they will,
   and therefore let them do as they will. Ephraim is joined to idols; let
   him alone. It is a righteous thing with God to give those up to their
   own hearts' lusts that indulge them, and give up themselves to be led
   by them; for why should his Spirit always strive? His grace is his own,
   and he is debtor to no man, and yet, as he never gave his grace to any
   that could say they deserved it, so he never took it away from any but
   such as had first forfeited it: They would none of me, so I gave them
   up; let them take their course. And see what follows: They walked in
   their own counsels, in the way of their heart and in the sight of their
   eye, both in their worships and in their conversations. "I left them to
   do as they would, and then they did all that was ill;" they walked in
   their own counsels, and not according to the counsels of God and his
   advice. God therefore was not the author of their sin; he left them to
   the lusts of their own hearts and the counsels of their own heads; if
   they do not well, the blame must lie upon their own hearts and the
   blood upon their own heads.

   VI. He testifies his good-will to them in wishing they had done well
   for themselves. He saw how sad their case was, and how sure their ruin,
   when they were delivered up to their own lusts; that is worse than
   being given up to Satan, which may be in order to reformation (1 Tim.
   i. 20) and to salvation (1 Cor. v. 5); but to be delivered up to their
   own hearts' lusts is to be sealed under condemnation. He that is
   filthy, let him be filthy still. What fatal precipices will not these
   hurry a man to! Now here God looks upon them with pity, and shows that
   it was with reluctance that he thus abandoned them to their folly and
   fate. How shall I give thee up, Ephraim? Hos. xi. 8, 9. So here, O that
   my people had hearkened! See Isa. xlviii. 18. Thus Christ lamented the
   obstinacy of Jerusalem. If thou hadst known, Luke xix. 42. The
   expressions here are very affecting (v. 13-16), designed to show how
   unwilling God is that any should perish and desirous that all should
   come to repentance (he delights not in the ruin of sinful persons or
   nations), and also what enemies sinners are to themselves and what an
   aggravation it will be of their misery that they might have been happy
   upon such easy terms. Observe here,

   1. The great mercy God had in store for his people, and which he would
   have wrought for them if they had been obedient. (1.) He would have
   given them victory over their enemies and would soon have completed the
   reduction of them. They should not only have kept their ground, but
   have gained their point, against the remaining Canaanites, and their
   encroaching vexatious neighbours (v. 14): I should have subdued their
   enemies; and it is God only that is to be depended on for the subduing
   of our enemies. Not would had have put them to the expense and fatigue
   of a tedious war: he would soon have done it; for he would have turned
   his hand against their adversaries, and then they would not have been
   able to stand before them. It intimates how easily he would have done
   it and without any difficulty. With the turn of a hand, nay, with the
   breath of his mouth, shall he slay the wicked, Isa. xi. 4. If he but
   turn his hand, the haters of the Lord will submit themselves to him (v.
   15); and, though they are not brought to love him, yet they shall be
   made to fear him and to confess that he is too hard for them and that
   it is in vain to contend with him. God is honoured, and so is his
   Israel, by the submission of those that have been in rebellion against
   them, though it be but a forced and feigned submission. (2.) He would
   have confirmed and perpetuated their posterity, and established it upon
   sure and lasting foundations. In spite of all the attempts of their
   enemies against them, their time should have endured for ever, and they
   should never have been disturbed in the possession of the good land God
   had given them, much less evicted and turned out of possession. (3.) He
   would have given them great plenty of all good things (v. 16): He
   should have fed them with the finest of the wheat, with the best grain
   and the best of the kind. Wheat was the staple commodity of Canaan, and
   they exported a great deal of it, Ezek. xxvii. 17. He would not only
   have provided for them the best sort of bread, but with honey out of
   the rock would he have satisfied them. Besides the precious products of
   the fruitful soil, that there might not be a barren spot in all their
   land, even the clefts of the rock should serve for bee-hives and in
   them they should find honey in abundance. See Deut. xxxii. 13, 14. In
   short, God designed to make them every way easy and happy.

   2. The duty God required from them as the condition of all this mercy.
   He expected no more than that they should hearken to him, as a scholar
   to his teacher, to receive his instructions--as a servant to his
   master, to receive his commands; and that they should walk in his ways,
   those ways of the Lord which are right and pleasant, that they should
   observe the institutions of his ordinances and attend the intimations
   of his providence. There was nothing unreasonable in this.

   3. Observe how the reason of the withholding of the mercy is laid in
   their neglect of the duty: If they had hearkened to me, I would soon
   have subdued their enemies. National sin or disobedience is the great
   and only thing that retards and obstructs national deliverance. When I
   would have healed Israel, and set every thing to-rights among them,
   then the iniquity of Ephraim was discovered, and so a stop was put to
   the cure, Hos. vii. 1. We are apt to say, "If such a method had been
   taken, such an instrument employed, we should soon have subdued our
   enemies:" but we mistake; if we had hearkened to God, and kept to our
   duty, the thing would have been done, but it is sin that makes our
   troubles long and salvation slow. And this is that which God himself
   complains of, and wishes it had been otherwise. Note, Therefore God
   would have us do our duty to him, that we may be qualified to receive
   favour from him. He delights in our serving him, not because he is the
   better for it, but because we shall be.
     __________________________________________________________________

P S A L M S

  PSALM LXXXII.

   This psalm is calculated for the meridian of princes' courts and courts
   of justice, not in Israel only, but in other nations; yet it was
   probably penned primarily for the use of the magistrates of Israel, the
   great Sanhedrim, and their other elders who were in places of power,
   and perhaps by David's direction. This psalm is designed to make kings
   wise, and "to instruct the judges of the earth" (as 2 and 10), to tell
   them their duty as (2 Sam. xxiii. 3), and to tell them of their faults
   as Ps. lviii. 1. We have here, I. The dignity of magistracy and its
   dependence upon God, ver. 1. II. The duty of magistrates, ver. 3, 4.
   III. The degeneracy of bad magistrates and the mischief they do, ver.
   2, 5. IV. Their doom read, ver. 6, 7. V. The desire and prayer of all
   good people that the kingdom of God may be set up more and more, ver.
   8. Though magistrates may most closely apply this psalm to themselves,
   yet we may any of us sing it with understanding when we give glory to
   God, in singing it, as presiding in all public affairs, providing for
   the protection of injured innocency, and ready to punish the most
   powerful injustice, and when we comfort ourselves with a belief of his
   present government and with the hopes of his future judgment.

The Duty of Magistrates.

   A psalm of Asaph.

   1 God standeth in the congregation of the mighty; he judgeth among the
   gods.   2 How long will ye judge unjustly, and accept the persons of
   the wicked? Selah.   3 Defend the poor and fatherless: do justice to
   the afflicted and needy.   4 Deliver the poor and needy: rid them out
   of the hand of the wicked.   5 They know not, neither will they
   understand; they walk on in darkness: all the foundations of the earth
   are out of course.

   We have here,

   I. God's supreme presidency and power in all councils and courts
   asserted and laid down, as a great truth necessary to be believed both
   by princes and subjects (v. 1): God stands, as chief director, in the
   congregation of the mighty, the mighty One, in coetu fortis--in the
   councils of the prince, the supreme magistrate, and he judges among the
   gods, the inferior magistrates; both the legislative and the executive
   power of princes is under his eye and his hand. Observe here, 1. The
   power and honour of magistrates; they are the mighty. They are so in
   authority, for the public good (it is a great power that they are
   entrusted with), and they ought to be so in wisdom and courage. They
   are, in the Hebrew dialect, called gods; the same word is used for
   these subordinate governors that is used for the sovereign ruler of the
   world. They are elohim. Angels are so called both because they are
   great in power and might and because God is pleased to make use of
   their service in the government of this lower world; and magistrates in
   an inferior capacity are likewise the ministers of his providence in
   general, for the keeping up of order and peace in human societies, and
   particularly of his justice and goodness in punishing evil-doers and
   protecting those that do well. Good magistrates, who answer the ends of
   magistracy, are as God; some of his honour is put upon them; they are
   his vicegerents, and great blessings to any people. A divine sentence
   is in the lips of the king, Prov. xvi. 10. But, as roaring lions and
   ranging bears, so are wicked rulers over the poor people, Prov. xxviii.
   15. 2. A good form and constitution of government intimated, and that
   is a mixed monarchy like ours; here is the mighty One, the Sovereign,
   and here is his congregation, his privy-council, his parliament, his
   bench of judges, who are called the gods. 3. God's incontestable
   sovereignty maintained in and over all the congregations of the mighty.
   God stands, he judges among them; they have their power from him and
   are accountable to him. By him kings reign. He is present at all their
   debates, and inspects all they say and do, and what is said and done
   amiss will be called over again, and they reckoned with for their
   mal-administrations. God has their hearts in his hands, and their
   tongues too, and he directs them which way soever he will, Prov. xxi.
   1. So that he has a negative voice in all their resolves, and his
   counsels shall stand, whatever devices are in men's hearts. He makes
   what use he pleases of them, and serves his own purposes and designs by
   them; though their hearts little think so, Isa. x. 7. Let magistrates
   consider this and be awed by it; God is with them in the judgment, 2
   Chron. xix. 6; Deut. i. 17. Let subjects consider this and be comforted
   with it; for good princes and good judges, who mean well, are under a
   divine direction, and bad ones, who mean ever so ill, are under a
   divine restraint.

   II. A charge given to all magistrates to do good with their power, as
   they will answer it to him by whom they are entrusted with it, v. 3, 4.
   1. They are to be the protectors of those who lie exposed to injury and
   the patrons of those who want advice and assistance: Defend the poor,
   who have no money wherewith to make friends or fee counsel, and the
   fatherless, who, while they are young and unable to help themselves,
   have lost those who would have been the guides of their youth.
   Magistrates, as they must be fathers to their country in general, so
   particularly to those in it who are fatherless. Are they called gods?
   Herein they must be followers of him, they must be fathers of the
   fatherless. Job was so, Job xxix. 12. 2. They are to administer justice
   impartially, and do right to the afflicted and needy, who, being weak
   and helpless, have often wrongs done them; and will be in danger of
   losing all if magistrates do not, ex officio--officially, interpose for
   their relief. If a poor man has an honest cause, his poverty must be no
   prejudice to his cause, how great and powerful soever those are that
   contend with him. 3. They are to rescue those who have already fallen
   into the hands of oppressors and deliver them. (v. 4): Rid them out of
   the hand of the wicked. Avenge them of their adversary, Luke xviii. 3.
   These are clients whom there is nothing to be got by, no pay for
   serving them, no interest by obliging them; yet these are those whom
   judges and magistrates must concern themselves for, whose comfort they
   must consult and whose cause they must espouse.

   III. A charge drawn up against bad magistrates, who neglect their duty
   and abuse their power, forgetting that God standeth among them, v. 2,
   5. Observe, 1. What the sin is they are here charged with; they judge
   unjustly, contrary to the rules of equity and the dictates of their
   consciences, giving judgment against those who have right on their
   side, out of malice and ill-will, or for those who have an unrighteous
   cause, out of favour and partial affection. To do unjustly is bad, but
   to judge unjustly is much worse, because it is doing wrong under colour
   of right; against such acts of injustice there is least fence for the
   injured and by them encouragement is given to the injurious. It was as
   great an evil as any Solomon saw under the sun when he observed the
   place of judgment, that iniquity was there, Eccl. iii. 16; Isa. v. 7.
   They not only accepted the persons of the rich because they were rich,
   though that is bad enough, but (which is much worse) they accepted the
   persons of the wicked because they were wicked; they not only
   countenanced them in their wickedness, but loved them the better for
   it, and fell in with their interests. Woe unto thee, O land! when thy
   judges are such as these. 2. What was the cause of this sin. They were
   told plainly enough that it was their office and duty to protect and
   deliver the poor; it was many a time given them in charge; yet they
   judge unjustly, for they know not, neither will they understand. They
   do not care to hear their duty; they will not take pains to study it;
   they have no desire to take things right, but are governed by interest,
   not by reason or justice. A gift in secret blinds their eyes. They know
   not because they will not understand. None so blind as those that will
   not see. They have baffled their own consciences, and so they walk on
   in darkness, not knowing nor caring what they do nor whither they go.
   Those that walk on in darkness are walking on to everlasting darkness.
   3. What were the consequences of this sin: All the foundations of the
   earth (or of the land) are out of course. When justice is perverted
   what good can be expected? The earth and all the inhabitants thereof
   are dissolved, as the psalmist speaks in a like case, Ps. lxxv. 3. The
   miscarriages of public persons are public mischiefs.

The Duty of Magistrates.

   6 I have said, Ye are gods; and all of you are children of the most
   High.   7 But ye shall die like men, and fall like one of the princes.
     8 Arise, O God, judge the earth: for thou shalt inherit all nations.

   We have here,

   I. Earthly gods abased and brought down, v. 6, 7. The dignity of their
   character is acknowledged (v. 6): I have said, You are gods. They have
   been honoured with the name and title of gods. God himself called them
   so in the statute against treasonable words Exod. xxii. 28, Thou shalt
   not revile the gods. And, if they have this style from the fountain of
   honour, who can dispute it? But what is man, that he should be thus
   magnified? He called them gods because unto them the word of God came,
   so our Saviour expounds it (John x. 35); they had a commission from
   God, and were delegated and appointed by him to be the shields of the
   earth, the conservators of the public peace, and revengers to execute
   wrath upon those that disturb it, Rom. xiii. 4. All of them are in this
   sense children of the Most High. God has put some of his honour upon
   them, and employs them in his providential government of the world, as
   David made his sons chief rulers. Or, "Because I said, You are gods,
   you have carried the honour further than was intended and have imagined
   yourselves to be the children of the Most High," as the king of Babylon
   (Isa. xiv. 14), I will be like the Most High, and the king of Tyre
   (Ezek. xxviii. 2), Thou hast set thy heart as the heart of God. It is a
   hard thing for men to have so much honour put upon them by the hand of
   God, and so much honour paid them, as ought to be by the children of
   men, and not to be proud of it and puffed up with it, and so to think
   of themselves above what is meet. But here follows a mortifying
   consideration: You shall die like men. This may be taken either, 1. As
   the punishment of bad magistrates, such as judged unjustly, and by
   their misrule put the foundations of the earth out of course. God will
   reckon with them, and will cut them off in the midst of their pomp and
   prosperity; they shall die like other wicked men, and fall like one of
   the heathen princes (and their being Israelites shall not secure them
   anymore than their being judges) or like one of the angels that sinned,
   or like one of the giants of the old world. Compare this with that
   which Elihu observed concerning the mighty oppressors in his time. Job
   xxxiv. 26, He striketh them as wicked men in the open sight of others.
   Let those that abuse their power know that God will take both it and
   their lives from them; for wherein they deal proudly he will show
   himself above them. Or, 2. As the period of the glory of all
   magistrates in this world. Let them not be puffed up with their honour
   nor neglect their work, but let the consideration of their mortality be
   both mortifying to their pride and quickening to their duty. "You are
   called gods, but you have no patent for immortality; you shall die like
   men, like common men; and like one of them, you, O princes! shall
   fall." Note, Kings and princes, all the judges of the earth, though
   they are gods to us, are men to God, and shall die like men, and all
   their honour shall be laid in the dust. Mors sceptra ligonibus
   æquat--Death mingles sceptres with spades.

   II. The God of heaven exalted and raised high, v. 8. The psalmist finds
   it to little purpose to reason with these proud oppressors; they turned
   a deaf ear to all he said and walked on in darkness; and therefore he
   looks up to God, appeals to him, and begs of him to take unto himself
   his great power: Arise, O God! judge the earth; and, when he prays that
   he would do it, he believes that he will do it: Thou shalt inherit all
   nations. This has respect, 1. To the kingdom of providence. God governs
   the world, sets up and puts down whom he pleases; he inherits all
   nations, has an absolute dominion over them, to dispose of them as a
   man does of his inheritance. This we are to believe and to comfort
   ourselves with, that the earth is not given so much into the hands of
   the wicked, the wicked rulers, as we are tempted to think it is, Job
   ix. 24. But God has reserved the power to himself and overrules them.
   In this faith we must pray, "Arise, O God! judge the earth, appear
   against those that judge unjustly, and set shepherds over thy people
   after thy own heart." There is a righteous God to whom we may have
   recourse, and on whom we may depend for the effectual relief of all
   that find themselves aggrieved by unjust judges. 2. To the kingdom of
   the Messiah. It is a prayer for the hastening of that, that Christ
   would come, who is to judge the earth, and that promise is pleaded,
   that God shall give him the heathen for his inheritance. Thou, O
   Christ! shalt inherit all nations, and be the governor over them, Ps.
   ii. 8; xxii. 28. Let the second coming of Christ set to-rights all
   these disorders. There are two words with which we may comfort
   ourselves and one another in reference to the mismanagements of power
   among men: one is Rev. xix. 6, Hallelujah, the Lord God omnipotent
   reigneth; the other is Rev. xxii. 20, Surely, I come quickly.
     __________________________________________________________________

P S A L M S

  PSALM LXXXIII.

   This psalm is the last of those that go under the name of Asaph. It is
   penned, as most of those, upon a public account, with reference to the
   insults of the church's enemies, who sought its ruin. Some think it was
   penned upon occasion of the threatening descent which was made upon the
   land of Judah in Jehoshaphat's time by the Moabites and Ammonites,
   those children of Lot here spoken of (ver. 8), who were at the head of
   the alliance and to whom all the other states here mentioned were
   auxiliaries. We have the story 2 Chron. xx. 1, where it is said, The
   children of Moab and Ammon, and others besides them, invaded the land.
   Others think it was penned with reference to all the confederacies of
   the neighbouring nations against Israel, from first to last. The
   psalmist here makes an appeal and application, I. To God's knowledge,
   by a representation of their designs and endeavours to destroy Israel,
   ver. 1-8. II. To God's justice and jealousy, both for his church and
   for his own honour, by an earnest prayer for the defeat of their
   attempt, that the church might be preserved, the enemies humbled, and
   God glorified, ver. 9-18. This, in the singing of it, we may apply to
   the enemies of the gospel-church, all anti-christian powers and
   factions, representing to God their confederacies against Christ and
   his kingdom, and rejoicing in the hope that all their projects will be
   baffled and the gates of hell shall not prevail against the church.

Complaints against Enemies.

   A song or psalm of Asaph.

   1 Keep not thou silence, O God: hold not thy peace, and be not still, O
   God.   2 For, lo, thine enemies make a tumult: and they that hate thee
   have lifted up the head.   3 They have taken crafty counsel against thy
   people, and consulted against thy hidden ones.   4 They have said,
   Come, and let us cut them off from being a nation; that the name of
   Israel may be no more in remembrance.   5 For they have consulted
   together with one consent: they are confederate against thee:   6 The
   tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
   7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of
   Tyre;   8 Assur also is joined with them: they have holpen the children
   of Lot. Selah.

   The Israel of God were now in danger, and fear, and great distress, and
   yet their prayer is called, A song or psalm; for singing psalms is not
   unseasonable, no, not when the harps are hung upon the willow-trees.

   I. The psalmist here begs of God to appear on the behalf of his injured
   threatened people (v. 1): "Keep not thou silence, O God! but give
   judgment for us against those that do us an apparent wrong." Thus
   Jehoshaphat prayed upon occasion of that invasion (2 Chron. xx. 11),
   Behold, how they reward us, to come to cast us out of thy possession.
   Sometimes God seems to connive at the unjust treatment which is given
   to his people; he keeps silence, as one that either did not observe it
   or did not concern himself in it; he holds his peace, as if he would
   observe an exact neutrality, and let them fight it out; he is still,
   and gives not the enemies of his people any disturbance or opposition,
   but seems to sit by as a man astonished, or as a mighty man that cannot
   save. Then he gives us leave to call upon him, as here, "Keep not thou
   silence, O God! Lord, speak to us by the prophets for our encouragement
   against our fears" (as he did in reference to that invasion, 2 Chron.
   xx. 14, &c.); "Lord, speak for us by the providence and speak against
   our enemies; speak deliverance to us and disappointment to them." God's
   speaking is his acting; for with him saying and doing are the same
   thing.

   II. He here gives an account of the grand alliance of the neighbouring
   nations against Israel, which he begs of God to break, and blast the
   projects of. Now observe here,

   1. Against whom this confederacy is formed; it is against the Israel of
   God, and so, in effect, against the God of Israel. Thus the psalmist
   takes care to interest God in their cause, not doubting but that, if it
   appeared that they were for God, God would make it to appear that he
   was for them, and then they might set all their enemies at defiance;
   for whom then could be against them? "Lord," says he, "they are thy
   enemies, and they hate thee." All wicked people are God's enemies (the
   carnal mind is enmity against God), but especially wicked persecutors;
   they hated the religious worshippers of God, because they hated God's
   holy religion and the worship of him. This was that which made God's
   people so zealous against them--that they fought against God: They are
   confederate against thee, v. 5. Were our interest only concerned, we
   could the better bear it; but, when God himself is struck at, it is
   time to cry, Help, Lord. Keep not thou silence, O God! He proves that
   they are confederate against God, for they are so against the people of
   God, who are near and dear to him, his son, his first-born, his
   portion, and the lot of his inheritance; he may truly be said to fight
   against me that endeavours to destroy my children, to root out my
   family, and to ruin my estate. "Lord," says the psalmist, "they are thy
   enemies, for they consult against thy hidden ones." Note, God's people
   are his hidden ones, hidden, (1.) In respect of secresy. Their life is
   hid with Christ in God; the world knows them not; if they knew them,
   they would not hate them as they do. (2.) In respect of safety. God
   takes them under his special protection, hides them in the hollow of
   his hand; and yet, in defiance of God and his power and promise to
   secure his people, they will consult to ruin them and cast them down
   from their excellency (Ps. lxii. 4), and to make a prey of those whom
   the Lord has set apart for himself, Ps. iv. 3. They resolve to destroy
   those whom God resolves to preserve.

   2. How this confederacy is managed. The devil is at the bottom of it,
   and therefore it is carried on, (1.) With a great deal of heat and
   violence: Thy enemies make a tumult, v. 2. The heathen rage, Ps. ii. 1.
   The nations are angry, Rev. xi. 18. They are noisy in their clamours
   against the people whom they hope to run down with their loud
   calumnies. This comes in as a reason why God should not keep silence:
   "The enemies talk big and talk much; Lord, let them not talk all, but
   do thou speak to them in thy wrath," Ps. ii. 5. (2.) With a great deal
   of pride and insolence: They have lifted up the head. In confidence of
   their success, they are so elevated as if they could over-top the Most
   High and overpower the Almighty. (3.) With a great deal of art and
   policy: They have taken crafty counsel, v. 3. The subtlety of the old
   serpent appears in their management, and they contrive by all possible
   means, though ever so base, ever so bad, to gain their point. They are
   profound to make slaughter (Hos. v. 2), as if they could outwit
   Infinite Wisdom. (4.) With a great deal of unanimity. Whatever separate
   clashing interest they have among themselves, against the people of God
   they consult with one consent (v. 5), nor is Satan's kingdom divided
   against itself. To push on this unholy war, they lay their heads
   together, and their horns, and their hearts too. Fas est et ab hoste
   doceri--Even an enemy may instruct. Do the enemies of the church act
   with one consent to destroy it? Are the kings of the earth of one mind
   to give their power and honour to the beast? And shall not the church's
   friends be unanimous in serving her interests? If Herod and Pilate are
   made friends, that they may join in crucifying Christ, surely Paul and
   Barnabas, Paul and Peter, will soon be made friends, that they may join
   in preaching Christ.

   3. What it is that is aimed at in this confederacy. They consult not
   like the Gibeonites to make a league with Israel, that they might
   strengthen themselves by such a desirable alliance, which would have
   been their wisdom. They consult, not only to clip the wings of Israel,
   to recover their new conquests, and check the progress of their
   victorious arms, not only to keep the balance even between them and
   Israel, and to prevent their power from growing exorbitant; this will
   not serve. It is no less than the utter ruin and extirpation of Israel
   that they design (v. 4): "Come, let us cut them off from being a
   nation, as they cut off the seven nations of Canaan; let us leave them
   neither root nor branch, but lay their country so perfectly waste that
   the name of Israel may be no more in remembrance, no, not in history;"
   for with them they would destroy their Bibles and burn all their
   records. Such is the enmity of the serpent's seed against the seed of
   the woman. It is the secret wish of many wicked men that the church of
   God might not have a being in the world, that there might be no such
   thing as religion among mankind. Having banished the sense of it out of
   their own hearts, they would gladly see the whole earth as well rid of
   it, all its laws and ordinances abolished, all its restraints and
   obligations shaken off, and all that preach, profess, or practise it
   cut off. This they would bring it to if it were in their power; but he
   that sits in heaven shall laugh at them.

   4. Who they are that are drawn into this confederacy. The nations that
   entered into this alliance are here mentioned (v. 6-8); the Edomites
   and Ishmaelites, both descendants from Abraham, lead the van; for
   apostates from the church have been its most bitter and spiteful
   enemies, witness Julian. These were allied to Israel in blood and yet
   in alliance against Israel. There are no bonds of nature so strong but
   the spirit of persecution has broken through them. The brother shall
   betray the brother to death. Moab and Ammon were the children of
   righteous Lot; but, as an incestuous, so a degenerate race. The
   Philistines were long a thorn in Israel's side, and very vexatious. How
   the inhabitants of Tyre, who in David's time were Israel's firm allies,
   come in among their enemies, I know not; but that Assur (that is, the
   Assyrian) also is joined with them is not strange, or that (as the word
   is) they were an arm to the children of Lot. See how numerous the
   enemies of God's church have always been. Lord, how are those increased
   that trouble it! God's heritage was as a speckled bird; all the birds
   round about were against her (Jer. xii. 9), which highly magnifies the
   power of God in preserving to himself a church in the world, in spite
   of the combined force of earth and hell.

Prophetic Imprecations.

   9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at
   the brook of Kison:   10 Which perished at Endor: they became as dung
   for the earth.   11 Make their nobles like Oreb, and like Zeeb: yea,
   all their princes as Zebah, and as Zalmunna:   12 Who said, Let us take
   to ourselves the houses of God in possession.   13 O my God, make them
   like a wheel; as the stubble before the wind.   14 As the fire burneth
   a wood, and as the flame setteth the mountains on fire;   15 So
   persecute them with thy tempest, and make them afraid with thy storm.
   16 Fill their faces with shame; that they may seek thy name, O Lord.
   17 Let them be confounded and troubled for ever; yea, let them be put
   to shame, and perish:   18 That men may know that thou, whose name
   alone is JEHOVAH, art the most high over all the earth.

   The psalmist here, in the name of the church, prays for the destruction
   of those confederate forces, and, in God's name, foretels it; for this
   prayer that it might be so amounts to a prophecy that it shall be so,
   and this prophecy reaches to all the enemies of the gospel-church;
   whoever they be that oppose the kingdom of Christ, here they may read
   their doom. The prayer is, in short, that these enemies, who were
   confederate against Israel, might be defeated in all their attempts,
   and that they might prove their own ruin, and so God's Israel might be
   preserved and perpetuated. Now this is here illustrated,

   I. By some precedents. Let that be their punishment which has been the
   fate of others who have formerly set themselves against God's Israel.
   The defeat and discomfiture of former combinations may be pleaded in
   prayer to God and improved for the encouragement of our own faith and
   hope, because God is the same still that ever he was, the same to his
   people and the same against his and their enemies; with him is no
   variableness. 1. He prays that their armies might be destroyed as the
   armies of former enemies had been (v. 9, 10): Do to them as to the
   Midianites; let them be routed by their own fears, for so the
   Midianites were, more than by Gideon's 300 men. Do to them as to the
   army under the command of Sisera (who was general under Jabin king of
   Canaan) which God discomfited (Judg. iv. 15) at the brook Kishon, near
   to which was Endor. They became as dung on the earth; their dead bodies
   were thrown like dung laid in heaps, or spread, to fatten the ground;
   they were trodden to dirt by Barak's small but victorious army; and
   this was fitly made a precedent here, because Deborah made it so to
   aftertimes when it was fresh. Judg. v. 31, So let all thy enemies
   perish, O Lord! that is, So they shall perish. 2. He prays that their
   leaders might be destroyed as they had been formerly. The common people
   would not have been so mischievous if their princes had not set them
   on, and therefore they are particularly prayed against, v. 11, 12.
   Observe, (1.) What their malice was against the Israel of God. They
   said, Let us take to ourselves the houses of God in possession (v. 12),
   the pleasant places of God (so the word is), by which we may understand
   the land of Canaan, which was a pleasant land and was Immanuel's land,
   or the temple, which was indeed God's pleasant place (Isa. lxiv. 11),
   or (as Dr. Hammond suggests) the pleasant pastures, which these
   Arabians, who traded in cattle, did in a particular manner seek after.
   The princes and nobles aimed to enrich themselves by this war; and
   their armies must be made as dung for the earth, to serve their
   covetousness and their ambition. (2.) What their lot should be. They
   shall be made like Oreb and Zeeb (two princes of the Midianites, who,
   when their forces were routed, were taken in their flight by the
   Ephraimites and slain, Judg. vii. 25), and like Zeba and Zalmunna, whom
   Gideon himself slew, Judg. viii. 21. "Let these enemies of ours be made
   as easy a prey to us as they were to the conquerors then." We may not
   prescribe to God, but we may pray to God that he will deal with the
   enemies of his church in our days as he did with those in the days of
   our fathers.

   II. He illustrates it by some similitudes, and prays, 1. That God would
   make them like a wheel (v. 13), that they might be in continual motion,
   unquiet, unsettled, and giddy in all their counsels and resolves, that
   they might roll down easily and speedily to their own ruin. Or, as some
   think, that they might be broken by the judgments of God, as the corn
   is broken, or beaten out, by the wheel which was then used in
   threshing. Thus, when a wise king scatters the wicked, he is said to
   bring the wheel over them, Prov. xx. 26. Those that trust in God have
   their hearts fixed; those that fight against him are unfixed, like a
   wheel. 2. That they might be chased as stubble, or chaff, before the
   fierce wind. "The wheel, though it continually turn round, is fixed on
   its own axis; but let them have no more fixation than the light stubble
   has, which the wind hurries away, and nobody desires to save it, but is
   willing it should go," Ps. i. 4. Thus shall the wicked be driven away
   in his wickedness, and chased out of the world. 3. That they might be
   consumed, as wood by the fire, or as briers and thorns, as fern or
   furze, upon the mountains, by the flames, v. 14. When the stubble is
   driven by the wind it will rest, at last, under some hedge, in some
   ditch or other; but he prays that they might not only be driven away as
   stubble, but burnt up as stubble. And this will be the end of wicked
   men (Heb. vi. 8) and particularly of all the enemies of God's church.
   The application of these comparisons we have (v. 15): So persecute them
   with thy tempest, persecute them to their utter ruin, and make them
   afraid with thy storm. See how sinners are made miserable; the storm of
   God's wrath raises terrors in their own hearts, and so they are made
   completely miserable. God can deal with the proudest and most daring
   sinner that has bidden defiance to his justice, and can make him afraid
   as a grasshopper. It is the torment of devils that they tremble.

   III. He illustrates it by the good consequences of their confusion, v.
   16-18. He prays here that God, having filled their hearts with terror,
   would thereby fill their faces with shame, that they might be ashamed
   of their enmity to the people of God (Isa. xxvi. 11), ashamed of their
   folly in acting both against Omnipotence itself and their own true
   interest. They did what they could to put God's people to shame, but
   the shame will at length return upon themselves. Now, 1. The beginning
   of this shame might be a means of their conversion: "Let them be broken
   and baffled in their attempts, that they may seek thy name, O Lord! Let
   them be put to a stand, that they may have both leisure and reason to
   pause a little, and consider who it is that they are fighting against
   and what an unequal match they are for him, and may therefore humble
   and submit themselves and desire conditions of peace. Let them be made
   to fear thy name, and perhaps that will bring them to seek thy name."
   Note, That which we should earnestly desire and beg of God for our
   enemies and persecutors is that God would bring them to repentance, and
   we should desire their abasement in order to this, no other confusion
   to them than what may be a step towards their conversion. 2. If it did
   not prove a means of their conversion, the perfecting of it would
   redound greatly to the honour of God. If they will not be ashamed and
   repent, let them be put to shame and perish; if they will not be
   troubled and turned, which would soon put an end to all their trouble,
   a happy end, let them be troubled for ever, and never have peace: this
   will be for God's glory (v. 18), that other men may know and own, if
   they themselves will not, that thou, whose name alone is JEHOVAH (that
   incommunicable, though not ineffable name) art the Most High over all
   the earth. God's triumphs over his and his church's enemies will be
   incontestable proofs, (1.) That he is, according to his name JEHOVAH, a
   self-existent self-sufficient Being, that has all power and perfection
   in himself. (2.) That he is the most high God, sovereign Lord of all,
   above all gods, above all kings, above all that exalt themselves and
   pretend to be high. (3.) That he is so, not only over the land of
   Israel, but over all the earth, even those nations of the earth that do
   not know him or own him; for his kingdom rules over all. These are
   great and unquestionable truths, but men will hardly be persuaded to
   know and believe them; therefore the psalmist prays that the
   destruction of some might be the conviction of others. The final ruin
   of all God's enemies, in the great day, will be the effectual proof of
   this, before angels and men, when the everlasting shame and contempt to
   which sinners shall rise (Dan. xii. 2) shall redound to the everlasting
   honour and praise of that God to whom vengeance belongs.
     __________________________________________________________________

P S A L M S

  PSALM LXXXIV.

   Though David's name be not in the title of this psalm, yet we have
   reason to think he was the penman of it, because it breathes so much of
   his excellent spirit and is so much like the sixty-third psalm which
   was penned by him; it is supposed that David penned this psalm when he
   was forced by Absalom's rebellion to quit his city, which he lamented
   his absence from, not so much because it was the royal city as because
   it was the holy city, witness this psalm, which contains the pious
   breathings of a gracious soul after God and communion with him. Though
   it be not entitled, yet it may fitly be looked upon as a psalm or song
   for the sabbath day, the day of our solemn assemblies. The psalmist
   here with great devotion expresses his affection, I. To the ordinances
   of God; his value for them (ver. 1), his desire towards them (ver. 2,
   3), his conviction of the happiness of those that did enjoy them (ver.
   4-7), and his placing his own happiness so very much in the enjoyment
   of them, ver. 10. II. To the God of the ordinances; his desire towards
   him (ver. 8, 9), his faith in him (ver. 11), and his conviction of the
   happiness of those that put their confidence in him, ver. 12. In
   singing this psalm we should have the same devout affections working
   towards God that David had, and then the singing of it will be very
   pleasant.

The Pleasures of Public Worship; Benefit of Public Worship.

   To the chief musician upon Gittith. A psalm for the sons of Korah.

   1 How amiable are thy tabernacles, O Lord of hosts!   2 My soul
   longeth, yea, even fainteth for the courts of the Lord: my heart and my
   flesh crieth out for the living God.   3 Yea, the sparrow hath found a
   house, and the swallow a nest for herself, where she may lay her young,
   even thine altars, O Lord of hosts, my King, and my God.   4 Blessed
   are they that dwell in thy house: they will be still praising thee.
   Selah.   5 Blessed is the man whose strength is in thee; in whose heart
   are the ways of them.   6 Who passing through the valley of Baca make
   it a well; the rain also filleth the pools.   7 They go from strength
   to strength, every one of them in Zion appeareth before God.

   The psalmist here, being by force restrained from waiting upon God in
   public ordinances, by the want of them is brought under a more sensible
   conviction than ever of the worth of them. Observe,

   I. The wonderful beauty he saw in holy institutions (v. 1): How amiable
   are thy tabernacles, O Lord of hosts! Some think that he here calls God
   the Lord of hosts (that is, in a special manner of the angels, the
   heavenly hosts) because of the presence of the angels in God's
   sanctuary; they attended the Shechinah, and were (as some think)
   signified by the cherubim. God is the Lord of these hosts, and his the
   tabernacle is: it is spoken of as more than one (thy tabernacles)
   because there were several courts in which the people attended, and
   because the tabernacle itself consisted of a holy place and a most
   holy. How amiable are these! How lovely is the sanctuary in the eyes of
   all that are truly sanctified! Gracious souls see a wonderful, an
   inexpressible, beauty in holiness, and in holy work. A tabernacle was a
   mean habitation, but the disadvantage of external circumstances makes
   holy ordinances not at all the less amiable; for the beauty of holiness
   is spiritual, and their glory is within.

   II. The longing desire he had to return to the enjoyment of public
   ordinances, or rather of God in them, v. 2. It was an entire desire;
   body, soul, and spirit concurred in it. He was not conscious to himself
   of any rising thought to the contrary. It was an intense desire; it was
   like the desire of the ambitious, or covetous, or voluptuous. He
   longed, he fainted, he cried out, importunate to be restored to his
   place in God's courts, and almost impatient of delay. Yet it was not so
   much the courts of the Lord that he coveted, but he cried out, in
   prayer, for the living God himself. O that I might know him, and be
   again taken into communion with him! 1 John i. 3. Ordinances are empty
   things if we meet not with God in the ordinances.

   III. His grudging the happiness of the little birds that made their
   nests in the buildings that were adjoining to God's altars, v. 3. This
   is an elegant and surprising expression of his affection to God's
   altars: The sparrow has found a house and the swallow a nest for
   herself. These little birds, by the instinct and direction of nature,
   provide habitations for themselves in houses, as other birds do in the
   woods, both for their own repose and in which to lay their young; some
   such David supposes there were in the buildings about the courts of
   God's house, and wishes himself with them. He would rather live in a
   bird's nest nigh God's altars than in a palace at a distance from them.
   He sometimes wished for the wings of a dove, on which to fly into the
   wilderness (Ps. lv. 6); here for the wings of a sparrow, that he might
   fly undiscovered into God's courts; and, though to watch as a sparrow
   alone upon the house-top is the description of a very melancholy state
   and spirit (Ps. cii. 7), yet David would be glad to take it for his
   lot, provided he might be near God's altars. It is better to be serving
   God in solitude than serving sin with a multitude. The word for a
   sparrow signifies any little bird, and (if I may offer a conjecture)
   perhaps when, in David's time, music was introduced so much into the
   sacred service, both vocal and instrumental, to complete the harmony
   they had singing-birds in cages hung about the courts of the tabernacle
   (for we find the singing of birds taken notice of to the glory of God,
   Ps. civ. 12), and David envies the happiness of these, and would gladly
   change places with them. Observe, David envies the happiness not of
   those birds that flew over the altars, and had only a transient view of
   God's courts, but of those that had nests for themselves there. David
   will not think it enough to sojourn in God's house as a way-faring man
   that turns aside to tarry for a night; but let this be his rest, his
   home; here he will dwell. And he takes notice that these birds not only
   have nests for themselves there, but that there they lay their young;
   for those who have a place in God's courts themselves cannot but desire
   that their children also may have in God's house, and within his walls,
   a place and a name, that they may feed their kids beside the shepherds'
   tents. Some give another sense of this verse: "Lord, by thy providence
   thou hast furnished the birds with nests and resting-places, agreeable
   to their nature, and to them they have free recourse; but thy altar,
   which is my nest, my resting-place, which I am as desirous of as ever
   the wandering bird was of her nest, I cannot have access to. Lord, wilt
   thou provide better for thy birds than for thy babes? As a bird that
   wanders from her nest so am I, now that I wander from the place of
   God's altars, for that is my place (Prov. xxvii. 8); I shall never be
   easy till I return to my place again." Note, Those whose souls are at
   home, at rest, in God, cannot but desire a settlement near his
   ordinances. There were two altars, one for sacrifice, the other for
   incense, and David, in his desire of a place in God's courts, has an
   eye to both, as we also must, in all our attendance on God, have an eye
   both to the satisfaction and to the intercession of Christ. And,
   lastly, Observe how he eyes God in this address: Thou art the Lord of
   hosts, my King and my God. Where should a poor distressed subject seek
   for protection but with his king? And should not a people seek unto
   their God? My King, my God, is Lord of hosts; by him and his altars let
   me live and die.

   IV. His acknowledgment of the happiness both of the ministers and of
   the people that had liberty of attendance on God's altars: "Blessed are
   they. O when shall I return to the enjoyment of that blessedness?" 1.
   Blessed are the ministers, the priests and Levites, who have their
   residence about the tabernacle and are in their courses employed in the
   service of it (v. 4): Blessed are those that dwell in thy house, that
   are at home there, and whose business lies there. He is so far from
   pitying them, as confined to a constant attendance and obliged to
   perpetual seriousness, that he would sooner envy them than the greatest
   princes in the world. There are those that bless the covetous, but he
   blesses the religious. Blessed are those that dwell in thy house (not
   because they have good wages, a part of every sacrifice for themselves,
   which would enable them to keep a good table, but because they have
   good work): They will be still praising thee; and, if there be a heaven
   upon earth, it is in praising God, in continually praising him. Apply
   this to his house above; blessed are those that dwell there, angels and
   glorified saints, for they rest not day nor night from praising God.
   Let us therefore spend as much of our time as may be in that blessed
   work in which we hope to spend a joyful eternity. 2. Blessed are the
   people, the inhabitants of the country, who, though they do not
   constantly dwell in God's house as the priests do, yet have liberty of
   access to it at the times appointed for their solemn feasts, the three
   great feasts, at which all the males were obliged to give their
   attendance, Deut. xvi. 16. David was so far from reckoning this an
   imposition, and a hardship put upon them, that he envies the happiness
   of those who might thus attend, v. 5-7. Those whom he pronounces
   blessed are here described. (1.) They are such as act in religion from
   a rooted principle of dependence upon God and devotedness to him:
   Blessed is the man whose strength is in thee, who makes thee his
   strength and strongly stays himself upon thee, who makes thy name his
   strong tower into which he runs for safety, Prov. xviii. 10. Happy is
   the man whose hope is in the Lord his God, Ps. xl. 4; cxlvi. 5. Those
   are truly happy who go forth, and go on, in the exercises of religion,
   not in their own strength (for then the work is sure to miscarry), but
   in the strength of the grace of Jesus Christ, from whom all our
   sufficiency is. David wished to return to God's tabernacles again, that
   there he might strengthen himself in the Lord his God for service and
   suffering. (2.) They are such as have a love for holy ordinances: In
   whose heart are the ways of them, that is, who, having placed their
   happiness in God as their end, rejoice in all the ways that lead to
   him, all those means by which their graces are strengthened and their
   communion with him kept up. They not only walk in these ways, but they
   have them in their hearts, they lay them near their hearts; no care or
   concern, no pleasure or delight, lies nearer than this. Note, Those who
   have the new Jerusalem in their eye must have the ways that lead to it
   in their heart, must mind them, their eyes must look straight forward
   in them, must ponder the paths of them, must keep close to them, and be
   afraid of turning aside to the right hand or to the left. If we make
   God's promise our strength, we must make God's word our rule, and walk
   by it. (3.) They are such as will break through difficulties and
   discouragements in waiting upon God in holy ordinances, v. 6. When they
   come up out of the country to worship at the feasts their way lies
   through many a dry and sandy valley (so some), in which they are ready
   to perish for thirst; but, to guard against that inconvenience, they
   dig little pits to receive and keep the rain-water, which is ready to
   them and others for their refreshment. When they make the pools the ram
   of heaven fills them. If we be ready to receive the grace of God, that
   grace shall not be wanting to us, but shall be sufficient for us at all
   times. Their way lay through many a weeping valley, so Baca signifies,
   that is (as others understand it), many watery valleys, which in wet
   weather, when the rain filled the pools, either through the rising of
   the waters or through the dirtiness of the way were impassable; but, by
   draining and trenching them, they made a road through them for the
   benefit of those who went up to Jerusalem. Care should be taken to keep
   those roads in repair that lead to church, as well as those that lead
   to market. But all this is intended to show, [1.] That they had a good
   will to the journey. When they were to attend the solemn feasts at
   Jerusalem, they would not be kept back by bad weather, or bad ways, nor
   make those an excuse for staying at home. Difficulties in the way of
   duty are designed to try our resolution; and he that observes the wind
   shall not sow. [2.] That they made the best of the way to Zion,
   contrived and took pains to mend it where it was bad, and bore, as well
   as they could, the inconveniences that could not be removed. Our way to
   heaven lies through a valley of Baca, but even that may be made a well
   if we make a due improvement of the comforts God has provided for the
   pilgrims to the heavenly city. (4.) They are such as are still pressing
   forward till they come to their journey's end at length, and do not
   take up short of it (v. 7): They go from strength to strength; their
   company increases by the accession of more out of every town they pass
   through, till they become very numerous. Those that were near staid
   till those that were further off called on them, saying, Come, and let
   us go to the house of the Lord (Ps. cxxii. 1, 2), that they might go
   together in a body, in token of their mutual love. Or the particular
   persons, instead of being fatigued with the tediousness of their
   journey and the difficulties they met with, the nearer they came to
   Jerusalem the more lively and cheerful they were, and so went on
   stronger and stronger, Job xvii. 9. Thus it is promised that those that
   wait on the Lord shall renew their strength, Isa. xl. 31. Even where
   they are weak, there they are strong. They go from virtue to virtue (so
   some); it is the same word that is used for the virtuous woman. Those
   that press forward in their Christian course shall find God adding
   grace to their graces, John i. 16. They shall be changed from glory to
   glory (2 Cor. iii. 18), from one degree of glorious grace to another,
   till, at length, every one of them appears before God in Zion, to give
   glory to him and receive blessings from him. Note, Those who grow in
   grace shall, at last, be perfect in glory. The Chaldee reads it, They
   go from the house of the sanctuary to the house of doctrine; and the
   pains which they have taken about the law shall appear before God,
   whose majesty dwells in Zion. We must go from one duty to another, from
   prayer to the word, from practising what we have learned to learn more;
   and, if we do this, the benefit of it will appear, to God's glory and
   our own everlasting comfort.

Delight in God's Ordinances.

   8 O Lord God of hosts, hear my prayer: give ear, O God of Jacob. Selah.
     9 Behold, O God our shield, and look upon the face of thine anointed.
     10 For a day in thy courts is better than a thousand. I had rather be
   a doorkeeper in the house of my God, than to dwell in the tents of
   wickedness.   11 For the Lord God is a sun and shield: the Lord will
   give grace and glory: no good thing will he withhold from them that
   walk uprightly.   12 O Lord of hosts, blessed is the man that trusteth
   in thee.

   Here, I. The psalmist prays for audience and acceptance with God, not
   mentioning particularly what he desired God would do for him. He needed
   to say no more when he had professed such an affectionate esteem for
   the ordinances of God, which now he was restrained and banished from.
   All his desire was, in that profession, plainly before God, and his
   longing, his groaning, was not hidden from him; therefore he prays (v.
   8, 9) only that God would hear his prayer and give ear, that he would
   behold his condition, behold his good affection, and look upon his
   face, which way it was set, and how his countenance discovered the
   longing desire he had towards God's courts. He calls himself (as many
   think) God's anointed, for David was anointed by him and anointed for
   him. In this petition, 1. He has an eye to God under several of his
   glorious titles--as the Lord God of hosts, who has all the creatures at
   his command, and therefore has all power both in heaven and in
   earth,--as the God of Jacob, a God in covenant with his own people, a
   God who never said to the praying seed of Jacob, Seek you me in
   vain,--and as God our shield, who takes his people under his special
   protection, pursuant to his covenant with Abraham their father. Gen.
   xv. 1, Fear not, Abraham, I am thy shield. When David could not be
   hidden in the secret of God's tabernacle (Ps. xxvii. 5), being at a
   distance from it, yet he hoped to find God his shield ready to him
   wherever he was. 2. He has an eye to the Mediator; for of him I rather
   understand those words, Look upon the face of thy Messiah, thy anointed
   one, for of his anointing David spoke, Ps. xlv. 7. In all our addresses
   to God we must desire that he would look upon the face of Christ,
   accept us for his sake, and be well-pleased with us in him. We must
   look with an eye of faith, and then God will with an eye of favour look
   upon the face of the anointed, who does show his face when we without
   him dare not show ours.

   II. He pleads his love to God's ordinances and his dependence upon God
   himself.

   1. God's courts were his choice, v. 10. A very great regard he had for
   holy ordinances: he valued them above any thing else, and he expresses
   his value for them, (1.) By preferring the time of God's worship before
   all other time: A day spent in thy courts, in attending on the services
   of religion, wholly abstracted from all secular affairs, is better than
   a thousand, not than a thousand in thy courts, but any where else in
   this world, though in the midst of all the delights of the children of
   men. Better than a thousand, he does not say days, you may supply it
   with years, with ages, if you will, and yet David will set his hand to
   it. "A day in thy courts, a sabbath day, a holy day, a feast-day,
   though but one day, would be very welcome to me; nay" (as some of the
   rabbin paraphrase it), "though I were to die for it the next day, yet
   that would be more sweet than years spent in the business and pleasure
   of this world. One of these days shall with its pleasure chase a
   thousand, and two put ten thousand to flight, to shame, as not worthy
   to be compared." (2.) By preferring the place of worship before any
   other place: I would rather be a door-keeper, rather be in the meanest
   place and office, in the house of my God, than dwell in state, as
   master, in the tents of wickedness. Observe, He calls even the
   tabernacle a house, for the presence of God in it made even those
   curtains more stately than a palace and more strong than a castle. It
   is the house of my God; the covenant-interest he had in God as his God
   was the sweet string on which he loved dearly to be harping; those, and
   those only, who can, upon good ground, call God theirs, delight in the
   courts of his house. I would rather be a porter in God's house than a
   prince in those tents where wickedness reigns, rather lie at the
   threshold (so the word is); that was the beggar's place (Acts iii. 2):
   "no matter" (says David), "let that be my place rather than none." The
   Pharisees loved synagogues well enough, provided they might have the
   uppermost seats there (Matt. xxiii. 6), that they might make a figure.
   Holy David is not solicitous about that; if he may but be admitted to
   the threshold, he will say, Master, it is good to be here. Some read
   it, I would rather be fixed to a post in the house of my God than live
   at liberty in the tents of wickedness, alluding to the law concerning
   servants, who, if they would not go out free, were to have their ear
   bored to the door-post, Exod. xxi. 5, 6. David loved his master and
   loved his work so well that he desired to be tied to this service for
   ever, to be more free to it, but never to go out free from it,
   preferring bonds to duty far before the greatest liberty to sin. Such a
   superlative delight have holy hearts in holy duties; no satisfaction in
   their account comparable to that in communion with God.

   2. God himself was his hope, and joy, and all. Therefore he loved the
   house of his God, because his expectation was from his God, and there
   he used to communicate himself, v. 11. See, (1.) What God is, and will
   be, to his people: The Lord God is a sun and shield. We are here in
   darkness, but, if God be our God, he will be to us a sun, to enlighten
   and enliven us, to guide and direct us. We are here in danger, but he
   will be to us a shield to secure us from the fiery darts that fly
   thickly about us. With his favour he will compass us as with a shield.
   Let us therefore always walk in the light of the Lord, and never throw
   ourselves out of his protection, and we shall find him a sun to supply
   us with all good and a shield to shelter us from all evil. (2.) What he
   does, and will, bestow upon them: The Lord will give grace and glory.
   Grace signifies both the good-will of God towards us and the good work
   of God in us; glory signifies both the honour which he now puts upon
   us, in giving us the adoption of sons, and that which he has prepared
   for us in the inheritance of sons. God will give them grace in this
   world as a preparation for glory, and glory in the other world as the
   perfection of grace; both are God's gift, his free gift. And as, on the
   one hand, wherever God gives grace he will give glory (for grace is
   glory begun, and is an earnest of it), so, on the other hand, he will
   give glory hereafter to none to whom he does not give grace now, or who
   receive his grace in vain. And if God will give grace and glory, which
   are the two great things that concur to make us happy in both worlds,
   we may be sure that no good thing will be withheld from those that walk
   uprightly. It is the character of all good people that they walk
   uprightly, that they worship God in spirit and in truth, and have their
   conversation in the world in simplicity and godly sincerity; and such
   may be sure that God will withhold no good thing from them, that is
   requisite to their comfortable passage through this world. Make sure
   grace and glory, and other things shall be added. This is a
   comprehensive promise, and is such an assurance of the present comfort
   of the saints that, whatever they desire, and think they need, they may
   be sure that either Infinite Wisdom sees it is not good for them or
   Infinite Goodness will give it to them in due time. Let it be our care
   to walk uprightly, and then let us trust God to give us every thing
   that is good for us.

   Lastly, He pronounces those blessed who put their confidence in God, as
   he did, v. 12. Those are blessed who have the liberty of ordinances and
   the privileges of God's house. But, though we should be debarred from
   them, yet we are not therefore debarred from blessedness if we trust in
   God. If we cannot go to the house of the Lord, we may go by faith to
   the Lord of the house, and in him we shall be happy and may be easy.
     __________________________________________________________________

P S A L M S

  PSALM LXXXV.

   Interpreters are generally of the opinion that this psalm was penned
   after the return of the Jews out of their captivity in Babylon, when
   they still remained under some tokens of God's displeasure, which they
   here pray for the removal of. And nothing appears to the contrary, but
   that it might be penned then, as well as Ps. cxxxvii. They are the
   public interests that lie near the psalmist's heart here, and the psalm
   is penned for the great congregation. The church was here in a deluge;
   above were clouds, below were waves; every thing was dark and dismal.
   The church is like Noah in the ark, between life and death, between
   hope and fear; being so, I. Here is the dove sent forth in prayer. The
   petitions are against sin and wrath (ver. 4) and for mercy and grace,
   ver. 7. The pleas are taken from former favours (ver. 1-3) and present
   distresses, ver. 5, 6. II. Here is the dove returning with an olive
   branch of peace and good tidings; the psalmist expects her return (ver.
   8) and then recounts the favours to God's Israel which by the spirit of
   prophecy he gave assurance of to others, and by the spirit of faith he
   took the assurance of to himself, ver. 9-13. In singing this psalm we
   may be assisted in our prayers to God both for his church in general
   and for the land of our nativity in particular. The former part will be
   of use to direct our desires, the latter to encourage our faith and
   hope in those prayers.

Prayer in Time of Trouble.

   To the chief musician. A psalm for the sons of Korah.

   1 Lord, thou hast been favourable unto thy land: thou hast brought back
   the captivity of Jacob.   2 Thou hast forgiven the iniquity of thy
   people, thou hast covered all their sin. Selah.   3 Thou hast taken
   away all thy wrath: thou hast turned thyself from the fierceness of
   thine anger.   4 Turn us, O God of our salvation, and cause thine anger
   toward us to cease.   5 Wilt thou be angry with us for ever? wilt thou
   draw out thine anger to all generations?   6 Wilt thou not revive us
   again: that thy people may rejoice in thee?   7 show us thy mercy, O
   Lord, and grant us thy salvation.

   The church, in affliction and distress, is here, by direction from God,
   making her application to God. So ready is God to hear and answer the
   prayers of his people that by his Spirit in the word, and in the heart,
   he indites their petitions and puts words into their mouths. The people
   of God, in a very low and weak condition, are here taught how to
   address themselves to God.

   I. They are to acknowledge with thankfulness the great things God had
   done for them (v. 1-3): "Thou has done so and so for us and our
   fathers." Note, The sense of present afflictions should not drown the
   remembrance of former mercies; but, even when we are brought very low,
   we must call to remembrance past experiences of God's goodness, which
   we must take notice of with thankfulness, to his praise. They speak of
   it here with pleasure, 1. That God had shown himself propitious to
   their land, and had smiled upon it as his own: "Thou hast been
   favourable to thy land, as thine, with distinguishing favours." Note,
   The favour of God is the spring-head of all good, and the fountain of
   happiness, to nations, as well as to particular persons. It was by the
   favour of God that Israel got and kept possession of Canaan (Ps. xliv.
   3); and, if he had not continued very favourable to them, they would
   have been ruined many a time. 2. That he had rescued them out of the
   hands of their enemies and restored them to their liberty: "Thou hast
   brought back the captivity of Jacob, and settled those in their own
   land again that had been driven out and were strangers in a strange
   land, prisoners in the land of their oppressors." The captivity of
   Jacob, though it may continue long, will be brought back in due time.
   3. That he had not dealt with them according to the desert of their
   provocations (v. 2): "Thou hast forgiven the iniquity of thy people,
   and not punished them as in justice thou mightest. Thou hast covered
   all their sin." When God forgives sin he covers it; and, when he covers
   the sin of his people, he covers it all. The bringing back of their
   captivity was then an instance of God's favour to them, when it was
   accompanied with the pardon of their iniquity. 4. That he had not
   continued his anger against them so far, and so long, as they had
   reason to fear (v. 3): "Having covered all their sin, thou hast taken
   away all thy wrath;" for when sin is set aside God's anger ceases; God
   is pacified if we are purified. See what the pardon of sin is: Thou
   hast forgiven the iniquity of thy people, that is, "Thou hast turned
   thy anger from waxing hot, so as to consume us in the flame of it. In
   compassion to us thou hast not stirred up all thy wrath, but, when an
   intercessor has stood before thee in the gap, thou hast turned away thy
   anger."

   II. They are taught to pray to God for grace and mercy, in reference to
   their present distress; this is inferred from the former: "Thou hast
   done well for our fathers; do well for us, for we are the children of
   the same covenant." 1. They pray for converting grace: "Turn us, O God
   of our salvation! in order to the turning of our captivity; turn us
   from iniquity; turn us to thyself and to our duty; turn us, and we
   shall be turned." All those whom God will save sooner or later he will
   turn. If no conversion, no salvation. 2. They pray for the removal of
   the tokens of God's displeasure which they were under: "Cause thine
   anger towards us to cease, as thou didst many a time cause it to cease
   in the days of our fathers, when thou didst take away thy wrath from
   them." Observe the method, "First turn us to thee, and then cause thy
   anger to turn from us." When we are reconciled to God, then, and not
   till then, we may expect the comfort of his being reconciled to us. 3.
   They pray for the manifestation of God's good-will to them (v. 7):
   "Show us thy mercy, O Lord! show thyself merciful to us; not only have
   mercy on us, but let us have the comfortable evidences of that mercy;
   let us know that thou hast mercy on us and mercy in store for us." 4.
   They pray that God would, graciously to them and gloriously to himself,
   appear on their behalf: "Grant us thy salvation; grant it by thy
   promise, and then, no doubt, thou wilt work it by thy providence."
   Note, The vessels of God's mercy are the heirs of his salvation; he
   shows mercy to those to whom he grants salvation; for salvation is of
   mere mercy.

   III. They are taught humbly to expostulate with God concerning their
   present troubles, v. 5, 6. Here observe, 1. What they dread and
   deprecate: "Wilt thou be angry with us for ever? We are undone if thou
   art, but we hope thou wilt not. Wilt thou draw out thy anger unto all
   generations? No; thou art gracious, slow to anger, and swift to show
   mercy, and wilt not contend for ever. Thou wast not angry with our
   fathers for ever, but didst soon turn thyself from the fierceness of
   thy wrath; why then wilt thou be angry with us for ever? Are not thy
   mercies and compassions as plentiful and powerful as ever they were?
   Impenitent sinners God will be angry with for ever; for what is hell
   but the wrath of God drawn out unto endless generations? But shall a
   hell upon earth be the lot of thy people?" 2. What they desire and hope
   for: "Wilt thou not revive us again (v. 6), revive us with comforts
   spoken to us, revive us with deliverances wrought for us? Thou hast
   been favourable to thy land formerly, and that revived it; wilt thou
   not again be favourable, and so revive it again?" God had granted to
   the children of the captivity some reviving in their bondage, Ezra ix.
   8. Their return out of Babylon was as life from the dead, Eze. xxxvii.
   11, 12. Now, Lord (say they), wilt thou not revive us again, and put
   thy hand again the second time to gather us in? Ps. cxxvi. 1, 4. Revive
   thy work in the midst of the years, Hab. iii. 2. "Revive us again,"
   (1.) "That thy people may rejoice; and so we shall have the comfort of
   it," Ps. xiv. 7. Give them life, that they may have joy. (2.) "That
   they may rejoice in thee; and so thou wilt have the glory of it." If
   God be the fountain of all our mercies, he must be the centre of all
   our joys.

Divine Answer to Prayer; Blessings Given in Answer to Prayer.

   8 I will hear what God the Lord will speak: for he will speak peace
   unto his people, and to his saints: but let them not turn again to
   folly.   9 Surely his salvation is nigh them that fear him; that glory
   may dwell in our land.   10 Mercy and truth are met together;
   righteousness and peace have kissed each other.   11 Truth shall spring
   out of the earth; and righteousness shall look down from heaven.   12
   Yea, the Lord shall give that which is good; and our land shall yield
   her increase.   13 Righteousness shall go before him; and shall set us
   in the way of his steps.

   We have here an answer to the prayers and expostulations in the
   foregoing verses.

   I. In general, it is an answer of peace. This the psalmist is soon
   aware of (v. 8), for he stands upon his watch-tower to hear what God
   will say unto him, as the prophet, Hab. ii. 1, 2. I will hear what God
   the Lord will speak. This intimates, 1. The stilling of his
   passions--his grief, his fear--and the tumult of his spirit which they
   occasioned: "Compose thyself, O my soul! in a humble silence to attend
   upon God and wait his motions. I have spoken enough, or too much; now I
   will hear what God will speak, and welcome his holy will. What saith my
   Lord unto his servant?" If we would have God to hear what we say to him
   by prayer, we must be ready to hear what he says to us by his word. 2.
   The raising of his expectation; now that he has been at prayer he looks
   for something very great, and very kind, from the God that hears
   prayer. When we have prayed we should look after our prayers, and stay
   for an answer. Now observe here, (1.) What it is that he promises
   himself from God, in answer to his prayers: He will speak peace to his
   people, and to his saints. There are a people in the world who are
   God's people, set apart for him, subject to him, and who shall be saved
   by him. All his people are his saints, sanctified by his grace and
   devoted to his glory; these may sometimes want peace, when without are
   fightings and within are fears; but, sooner or later, God will speak
   peace to them; if he do not command outward peace, yet he will suggest
   inward peace, speaking that to their hearts by his Spirit which he has
   spoken to their ears by his word and ministers and making them to hear
   joy and gladness. (2.) What use he makes of this expectation. [1.] He
   takes the comfort of it; and so must we: "I will hear what God the Lord
   will speak, hear the assurances he gives of peace, in answer to
   prayer." When God speaks peace we must not be deaf to it, but with all
   humility and thankfulness receive it. [2.] He cautions the saints to do
   the duty which this calls for: But let them not turn again to folly;
   for it is on these terms, and no other, that peace is to be expected.
   To those, and those only, peace is spoken, who turn from sin; but, if
   they return to it again, it is at their peril. All sin is folly, but
   especially backsliding; it is egregious folly to turn to sin after we
   have seemed to turn from it, to turn to it after God has spoken peace.
   God is for peace, but, when he speaks, such are for war.

   II. Here are the particulars of this answer of peace. He doubts not but
   all will be well in a little time, and therefore gives us the pleasing
   prospect of the flourishing estate of the church in the last five
   verses of the psalm, which describe the peace and prosperity that God,
   at length, blessed the children of the captivity with, when, after a
   great deal of toil and agitation, at length they gained a settlement in
   their own land. But it may be taken both as a promise also to all who
   fear God and work righteousness, that they shall be easy and happy, and
   as a prophecy of the kingdom of the Messiah and the blessings with
   which that kingdom should be enriched. Here is,

   1. Help at hand (v. 9): "Surely his salvation is nigh, nigh to us,
   nigher than we think it is: it will soon be effected, how great soever
   our difficulties and distresses are, when God's time shall come, and
   that time is not far off." When the tale of bricks is doubled, then
   Moses comes. It is nigh to all who fear him; when trouble is nigh
   salvation is nigh, for God is a very present help in time of trouble to
   all who are his; whereas salvation is far from the wicked, Ps. cxix.
   155. This may fitly be applied to Christ the author of eternal
   salvation: it was the comfort of the Old-Testament saints that, though
   they lived not to see that redemption in Jerusalem which they waited
   for, yet they were sure it was nigh, and would be welcome, to all that
   fear God.

   2. Honour secured: "That glory may dwell in our land, that we may have
   the worship of God settled and established among us; for that is the
   glory of a land. When that goes, Ichabod--the glory has departed; when
   that stays glory dwells." This may refer to the Messiah, who was to be
   the glory of his people Israel, and who came and dwelt among them (John
   i. 4), for which reason their land is called Immanuel's land, Isa.
   viii. 8.

   3. Graces meeting, and happily embracing (v. 10, 11): Mercy and truth,
   righteousness and peace, kiss each other. This may be understood, (1.)
   Of the reformation of the people and of the government, in the
   administration of which all those graces should be conspicuous and
   commanding. The rulers and ruled shall all be merciful and true,
   righteous and peaceable. When there is no truth nor mercy all goes to
   ruin (Hos. iv. 1; Isa. lix. 14, 15); but when these meet in the
   management of all affairs, when these give aim, when these give law,
   when there is such plenty of truth that it sprouts up like the grass of
   the earth, and of righteousness that it is showered down like rain from
   heaven, then things go well. When in every congress mercy and truth
   meet, in every embrace righteousness and peace kiss, and common honesty
   is indeed common, then glory dwells in a land, as the sin of reigning
   dishonesty is a reproach to any people. (2.) Of the return of God's
   favour, and the continuance of it, thereupon. When a people return to
   God and adhere to him in a way of duty he will return to them and abide
   with them in a way of mercy. So some understand this, man's truth and
   God's mercy, man's righteousness and God's peace, meet together. If God
   find us true to him, to one another, to ourselves, we shall find him
   merciful. If we make conscience of righteousness, we shall have the
   comfort of peace. If truth spring out of the earth, that is (as Dr.
   Hammond expounds it), out of the hearts of men, the proper soil for it
   to grow in, righteousness (that is, God's mercy) shall look down from
   heaven, as the sun does upon the world when it sheds its influences on
   the productions of the earth and cherishes them. (3.) Of the harmony of
   the divine attributes in the Messiah's undertaking. In him who is both
   our salvation and our glory mercy and truth have met together; God's
   mercy and truth, and his righteousness and peace, have kissed each
   other; that is, the great affair of our salvation is so well contrived,
   so well concerted, that God may have mercy upon poor sinners, and be at
   peace with them, without any wrong to his truth and righteousness. He
   is true to the threatening, and just in his government, and yet pardons
   sinners and takes them into covenant with himself. Christ, as Mediator,
   brings heaven and earth together again, which sin had set at variance;
   through him truth springs out of the earth, that truth which God
   desires in the inward part, and then righteousness looks down from
   heaven; for God is just, and the justifier of those who believe in
   Jesus. Or it may denote that in the kingdom of the Messiah these graces
   shall flourish and prevail and have a universal command.

   4. Great plenty of every thing desirable (v. 12): The Lord shall give
   that which is good, every thing that he sees to be good for us. All
   good comes from God's goodness; and when mercy, truth, and
   righteousness, have a sovereign influence on men's hearts and lives,
   all good may be expected. If we thus seek the righteousness of God's
   kingdom, other things shall be added; Matt. vi. 33. When the glory of
   the gospel dwells in our land, then it shall yield its increase, for
   soul-prosperity will either bring outward prosperity along with it or
   sweeten the want of it. See Ps. lxvii. 6.

   5. A sure guidance in the good way (v. 13): The righteousness of his
   promise which he has made to us, assuring us of happiness, and the
   righteousness of sanctification, that good work which he has wrought in
   us, these shall go before him to prepare his way, both to raise our
   expectations of his favour and to qualify us for it; and these shall go
   before us also, and be our guide to set us in the way of his steps,
   that is, to encourage our hopes and guide our practice, that we may go
   forth to meet him when he is coming towards us in ways of mercy.
   Christ, the sun of righteousness, shall bring us to God, and put us
   into the way that leads to him. John Baptist, a preacher of
   righteousness, shall go before Christ to prepare his way. Righteousness
   is a sure guide both in meeting God and in following him.
     __________________________________________________________________

P S A L M S

  PSALM LXXXVI.

   This psalm is entitled "a prayer of David;" probably it was not penned
   upon any particular occasion, but was a prayer he often used himself,
   and recommended to others for their use, especially in a day of
   affliction. Many think that David penned this prayer as a type of
   Christ, "who in the days of his flesh offered up strong cries," Heb. v.
   7. David, in this prayer (according to the nature of that duty), I.
   Gives glory to God, ver. 8-10, 12, 13. II. Seeks for grace and favour
   from God, that God would hear his prayers ( ver. 1, 6, 7), preserve and
   save him, and be merciful to him ( ver. 2, 3, 16), that he would give
   him joy, and grace, and strength, and put honour upon him, ver. 4, 11,
   17. He pleads God's goodness ( ver. 5, 15) and the malice of his
   enemies, ver. 14. In singing this we must, as David did, lift up our
   souls to God with application.

Humble Petitions.

   A Prayer of David.

   1 Bow down thine ear, O Lord, hear me: for I am poor and needy.   2
   Preserve my soul; for I am holy: O thou my God, save thy servant that
   trusteth in thee.   3 Be merciful unto me, O Lord: for I cry unto thee
   daily.   4 Rejoice the soul of thy servant: for unto thee, O Lord, do I
   lift up my soul.   5 For thou, Lord, art good, and ready to forgive;
   and plenteous in mercy unto all them that call upon thee.   6 Give ear,
   O Lord, unto my prayer; and attend to the voice of my supplications.
   7 In the day of my trouble I will call upon thee: for thou wilt answer
   me.

   This psalm was published under the title of a prayer of David; not as
   if David sung all his prayers, but into some of his songs he inserted
   prayers; for a psalm will admit the expressions of any pious and devout
   affections. But it is observable how very plain the language of this
   psalm is, and how little there is in it of poetic flights or figures,
   in comparison with some other psalms; for the flourishes of wit are not
   the proper ornaments of prayer. Now here we may observe,

   I. The petitions he puts up to God. It is true, prayer accidentally may
   preach, but it is most fit that (as it is in this prayer) every passage
   should be directed to God, for such is the nature of prayer as it is
   here described (v. 4): Unto thee, O Lord! do I lift up my soul, as he
   had said Ps. xxv. 1. In all the parts of prayer the soul must ascend
   upon the wings of faith and holy desire, and be lifted up to God, to
   meet the communications of his grace, and in an expectation raised very
   high of great things from him. 1. He begs that God would give a
   gracious audience to his prayers (v. 1): Bow down thy ear, O Lord! hear
   me. When God hears our prayers it is fitly said that he bows down his
   ear to them, for it is admirable condescension in God that he is
   pleased to take notice of such mean creatures as we are and such
   defective prayers as ours are. He repeats this again (v. 6): "Give ear,
   O Lord! unto my prayer, a favourable ear, though it be whispered,
   though it be stammered; attend to the voice of my supplications." Not
   that God needs to have his affection stirred up by any thing that we
   can say; but thus we must express our desire of his favour. The Son of
   David spoke it with assurance and pleasure (John xi. 41, 42), Father, I
   thank thee that thou hast heard me; and I know that thou hearest me
   always. 2. He begs that God would take him under his special
   protection, and so be the author of his salvation (v. 2): Preserve my
   soul; save thy servant. It was David's soul that was God's servant; for
   those only serve God acceptably that serve him with their spirits.
   David's concern is about his soul; if we understand it of his natural
   life, it teaches us that the best self-preservation is to commit
   ourselves to God's keeping and by faith and prayer to make our Creator
   our preserver. But it may be understood of his spiritual life, the life
   of the soul as distinct from the body: "Preserve my soul from that one
   evil and dangerous thing to souls, even from sin; preserve my soul, and
   so save me." All those whom God will save he preserves, and will
   preserve them to his heavenly kingdom. 3. He begs that God would look
   upon him with an eye of pity and compassion (v. 3): Be merciful to me,
   O Lord! It is mercy in God to pardon our sins and to help us out of our
   distresses; both these are included in this prayer, God be merciful to
   me. "Men show no mercy; we ourselves deserve no mercy, but, Lord, for
   mercy-sake, be merciful unto me." 4. He begs that God would fill him
   with inward comfort (v. 4): Rejoice the soul of thy servant. It is God
   only that can put gladness into the heart and make the soul to rejoice,
   and then, and not till then, the joy is full; and, as it is the duty of
   those who are God's servants to serve him with gladness, so it is their
   privilege to be filled with joy and peace in believing, and they may in
   faith pray, not only that God will preserve their souls, but that he
   will rejoice their souls, and the joy of the Lord will be their
   strength. Observe, When he prays, Rejoice my soul, he adds, For unto
   thee do I lift up my soul. Then we may expect comfort from God when we
   take care to keep up our communion with God: prayer is the nurse of
   spiritual joy.

   II. The pleas with which he enforces these petitions. 1. He pleads his
   relation to God and interest in him: "Thou art my God, to whom I have
   devoted myself, and on whom I depend, and I am thy servant (v. 2), in
   subjection to thee, and therefore looking for protection from thee." 2.
   He pleads his distress: "Hear me, for I am poor and needy, therefore I
   want thy help, therefore none else will hear me." God is the poor man's
   King, whose glory it is to save the souls of the needy; those who are
   poor in spirit, who see themselves empty and necessitous, are most
   welcome to the God of all grace. 3. He pleads God's good will towards
   all that seek him (v. 5): "To thee do I lift up my soul in desire and
   expectation; for thou, Lord, art good;" and whither should beggars go
   but to the door of the good house-keeper? The goodness of God's nature
   is a great encouragement to us in all our addresses to him. His
   goodness appears in two things, giving and forgiving. (1.) He is a
   sin-pardoning God; not only he can forgive, but he is ready to forgive,
   more ready to forgive than we are to repent. I said, I will confess,
   and thou forgavest, Ps. xxxii. 5. (2.) He is a prayer-hearing God; he
   is plenteous in mercy, very full, and very free, both rich and liberal
   unto all those that call upon him; he has wherewithal to supply all
   their needs and is openhanded in granting that supply. 4. He pleads
   God's good work in himself, by which he had qualified him for the
   tokens of his favour. Three things were wrought in him by divine grace,
   which he looked upon as earnests of all good:--(1.) A conformity to God
   (v. 2): I am holy, therefore preserve my soul; for those whom the
   Spirit sanctifies he will preserve. He does not say this in pride and
   vain glory, but with humble thankfulness to God. I am one whom thou
   favourest (so the margin reads it), whom thou hast set apart for
   thyself. If God has begun a good work of grace in us, we must own that
   the time was a time of love. Then was I in his eyes as one that found
   favour, and whom God hath taken into his favour he will take under his
   protection. All his saints are in thy hand, Deut. xxxiii. 3. Observe, I
   am needy (v. 1), yet I am holy (v. 2), holy and yet needy, poor in the
   world, but rich in faith. Those who preserve their purity in their
   greatest poverty may assure themselves that God will preserve their
   comforts, will preserve their souls. (2.) A confidence in God: Save thy
   servant that trusteth in thee. Those that are holy must nevertheless
   not trust in themselves, nor in their own righteousness, but only in
   God and his grace. Those that trust in God may expect salvation from
   him. (3.) A disposition to communion with God. He hopes God will answer
   his prayers, because he had inclined him to pray. [1.] To be constant
   in prayer: I cry unto thee daily, and all the day, v. 3. It is thus our
   duty to pray always, without ceasing, and to continue instant in
   prayer; and then we may hope to have our prayers heard which we make in
   the time of trouble, if we have made conscience of the duty at other
   times, at all times. It is comfortable if an affliction finds the
   wheels of prayer a-going, and that they are not then to be set a-going.
   [2.] To be inward with God in prayer, to lift up his soul to him, v. 4.
   Then we may hope that God will meet us with his mercies, when we in our
   prayers send forth our souls as it were to meet him. [3.] To be in a
   special manner earnest with God in prayer when he was in affliction (v.
   7): "In the day of my trouble, whatever others do, I will call upon
   thee, and commit my case to thee, for thou wilt hear and answer me, and
   I shall not seek in vain, as those did who cried, O Baal! hear us; but
   there was no voice, nor any that regarded," 1 Kings xviii. 29.

Petitions and Praises; Prayer for Mercy and Grace.

   8 Among the gods there is none like unto thee, O Lord; neither are
   there any works like unto thy works.   9 All nations whom thou hast
   made shall come and worship before thee, O Lord; and shall glorify thy
   name.   10 For thou art great, and doest wondrous things: thou art God
   alone.   11 Teach me thy way, O Lord; I will walk in thy truth: unite
   my heart to fear thy name.   12 I will praise thee, O Lord my God, with
   all my heart: and I will glorify thy name for evermore.   13 For great
   is thy mercy toward me: and thou hast delivered my soul from the lowest
   hell.   14 O God, the proud are risen against me, and the assemblies of
   violent men have sought after my soul; and have not set thee before
   them.   15 But thou, O Lord, art a God full of compassion, and
   gracious, longsuffering, and plenteous in mercy and truth.   16 O turn
   unto me, and have mercy upon me; give thy strength unto thy servant,
   and save the son of thine handmaid.   17 show me a token for good; that
   they which hate me may see it, and be ashamed: because thou, Lord, hast
   holpen me, and comforted me.

   David is here going on in his prayer.

   I. He gives glory to God; for we ought in our prayers to praise him,
   ascribing kingdom, power, and glory, to him, with the most humble and
   reverent adorations. 1. As a being of unparalleled perfection, such a
   one that there is none like him nor any to be compared with him, v. 8.
   Among the gods, the false gods, whom the heathens worshipped, the
   angels, the kings of the earth, among them all, there is none like unto
   thee, O Lord! none so wise, so mighty, so good; neither are there any
   works like unto thy works, which is an undeniable proof that there is
   none like him; his own works praise him, and the best way we have of
   praising him is by acknowledging that there is none like him. 2. As the
   fountain of all being and the centre of all praise (v. 9): "Thou hast
   made all nations, made them all of one blood; they all derive their
   being from thee, and have a constant dependence on thee, and therefore
   they shall come and worship before thee and glorify thy name." This was
   in part fulfilled in the multitude of proselytes to the Jewish religion
   in the days of David and Solomon, but was to have its full
   accomplishment in the days of the Messiah, when some out of every
   kingdom and nation should be effectually brought in to praise God, Rev.
   vii. 9. It was by Christ that God made all nations, for without him was
   not any thing made that was made, and therefore through Christ, and by
   the power of his gospel and grace, all nations shall be brought to
   worship before God, Isa. lxvi. 23. 3. As a being infinitely great (v.
   10): "Therefore all nations shall worship before thee, because as King
   of nations thou art great, thy sovereignty absolute and incontestable,
   thy majesty terrible and insupportable, thy power universal and
   irresistible, thy riches vast and inexhaustible, thy dominion boundless
   and unquestionable; and, for the proof of this, thou doest wondrous
   things, which all nations admire, and whence they might easily infer
   that thou art God alone, not only none like thee, but none besides
   thee." Let us always entertain great thoughts of this great God, and be
   filled with holy admiration of this God who doeth wonders; and let him
   alone have our hearts who is God alone. 4. As a being infinitely good.
   Man is bad, very wicked and vile (v. 14); no mercy is to be expected
   from him; but thou, O Lord! art a God full of compassion, and gracious,
   v. 15. This is that attribute by which he proclaims his name, and by
   which we are therefore to proclaim it, Exod. xxxiv. 6, 7. It is his
   goodness that is over all his works, and therefore should fill all our
   praises; and this is our comfort, in reference to the wickedness of the
   world we live in, that, however it be, God is good. Men are barbarous,
   but God is gracious; men are false, but God is faithful. God is not
   only compassionate, but full of compassion, and in him mercy rejoiceth
   against judgment. He is long-suffering towards us, though we forfeit
   his favour and provoke him to anger, and he is plenteous in mercy and
   truth, as faithful in performing as he was free in promising. 5. As a
   kind friend and bountiful benefactor to him. We ought to praise God as
   good in himself, but we do it most feelingly when we observe how good
   he has been to us. This therefore the psalmist dwells upon with most
   pleasure, v. 12, 13. He had said (v. 9), All nations shall praise thee,
   O Lord! and glorify thy name. It is some satisfaction to a good man to
   think that others shall praise and glorify God, but it is his greatest
   care and pleasure to do it himself. "Whatever others do" (says David),
   "I will praise thee, O Lord my God! not only as the Lord, but as my
   God; and I will do it with all my heart; I will be ready to do it and
   cordial in it; I will do it with cheerfulness and liveliness, with a
   sincere regard to thy honour; for I will glorify thy name, not for a
   time, but for evermore. I will do it as long as I live, and hope to be
   doing it to eternity." With good reason does he resolve to be thus
   particular in praising God, because God had shown him particular
   favours: For great is thy mercy towards me. The fountain of mercy is
   inexhaustibly full; the streams of mercy are inestimably rich. When we
   speak of God's mercy to us, it becomes us thus to magnify it: Great is
   thy mercy towards me. Of the greatness of God's mercy he gives this
   instance, Thou hast delivered my soul from the lowest hell, from death,
   from so great a death, as St. Paul (2 Cor. i. 10), from eternal death,
   so even some of the Jewish writers understand it. David knew he
   deserved to be cast off for ever into the lowest hell for his sin in
   the matter of Uriah; but Nathan assured him that the Lord had taken
   away his sin, and by that word he was delivered from the lowest hell,
   and herein God's mercy was great towards him. Even the best saints owe
   it, not to their own merit, but to the mercy of God, that they are
   saved from the lowest hell; and the consideration of that should
   greatly enlarge their hearts in praising the mercy of God, which they
   are obliged to glorify for evermore. So glorious; so gracious, a rescue
   from everlasting misery, justly requires the return of everlasting
   praise.

   II. He prays earnestly for mercy and grace from God. He complains of
   the restless and implacable malice of his enemies against him (v. 14):
   "Lord, be thou for me; for there are many against me." He then takes
   notice of their character; they were proud men that looked with disdain
   upon poor David. (Many are made persecutors by their pride.) They were
   violent men, that would carry all before them by force, right or wrong.
   They were terrible formidable men (so some), that did what they could
   to frighten all about them. He notices their number: There were
   assemblies of them; they were men in authority and met in councils and
   courts, or men for conversation, and met in clubs; but, being
   assembled, they were the more capable of doing mischief. He notices
   their enmity to him: "They rise up against me in open rebellion; they
   not only plot, but they put their plots in execution as far as they
   can; and the design is not only to depose me, but to destroy me: they
   seek after my life, to slay me; after my soul, to damn me, if it lay in
   their power." And, lastly, He notices their distance and estrangement
   from God, which were at the bottom of their enmity to David: "They have
   not set thee before them; and what good can be expected from those that
   have no fear of God before their eyes? Lord, appear against them, for
   they are thy enemies as well as mine." His petitions are,

   1. For the operations of God's grace in him, v. 11. He prays that God
   would give him, (1.) An understanding heart, that he would inform and
   instruct him concerning his duty: "Teach me thy way, O Lord! the way
   that thou hast appointed me to walk in; when I am in doubt concerning
   it, make it plain to me what I should do; let me hear the voice saying,
   This is the way," Isa. xxx. 21. David was well taught in the things of
   God, and yet was sensible he needed further instruction, and many a
   time could not trust his own judgment: Teach me thy way; I will walk in
   thy truth. One would think it should be, Teach me thy truth, and I will
   walk in thy way; but it comes all to one; it is the way of truth that
   God teaches and that we must choose to walk in, Ps. cxix. 30. Christ is
   the way and the truth, and we must both learn Christ and walk in him.
   We cannot walk in God's way and truth unless he teach us; and, if we
   expect he should teach us, we must resolve to be governed by his
   teachings, Isa. ii. 3. (2.) An upright heart: "Unite my heart to fear
   thy name. Make me sincere in religion. A hypocrite has a double heart;
   let mine be single and entire for God, not divided between him and the
   world, not straggling from him." Our hearts are apt to wander and hang
   loose; their powers and faculties wander after a thousand foreign
   things; we have therefore need of God's grace to unite them, that we
   may serve God with all that is within us, and all little enough to be
   employed in his service. "Let my heart be fixed for God, and firm and
   faithful to him, and fervent in serving him; that is a united heart."

   2. For the tokens of God's favour to him, v. 16, 17. Three things he
   here prays for:--(1.) That God would speak peace and comfort to him: "O
   turn unto me, as to one thou lovest and hast a kind and tender concern
   for. My enemies turn against me, my friends turn from me; Lord, do thou
   turn to me and have mercy upon me; it will be a comfort to me to know
   that thou pitiest me." (2.) That God would work deliverance for him,
   and set him in safety: "Give me thy strength; put strength into me,
   that I may help myself, and put forth thy strength for me, that I may
   be saved out of the hands of those that seek my ruin." He pleads
   relation: "I am thy servant; I am so by birth, as the son of thy
   handmaid, born in thy house, and therefore thou art my rightful owner
   and proprietor, from whom I may expect protection. I am thine; save
   me." The children of godly parents, who were betimes dedicated to the
   Lord, may plead it with him; if they come under the discipline of his
   family, they are entitled to the privileges of it. (3.) That God would
   put a reputation on him: "Show me a token for good; make it to appear
   to others as well as to myself that thou art doing me good, and
   designing further good for me. Let me have some unquestionable
   illustrious instances of thy favour to me, that those who hate me may
   see it, and be ashamed of their enmity to me, as they will have reason
   to be when they perceive that thou, Lord, hast helped me and comforted
   me, and that therefore they have been striving against God, opposing
   one whom he owns, and that they have been striving in vain to ruin and
   vex one whom God himself has undertaken to help and comfort." The joy
   of the saints shall be the shame of their persecutors.
     __________________________________________________________________

P S A L M S

  PSALM LXXXVII.

   The foregoing psalm was very plain and easy, but in this are things
   dark and hard to be understood. It is an encomium of Zion, as a type
   and figure of the gospel-church, to which what is here spoken is very
   applicable. Zion, for the temple's sake, is here preferred, I. Before
   the rest of the land of Canaan, as being crowned with special tokens of
   God's favour, ver. 1-3. II. Before any other place or country
   whatsoever, as being replenished with more eminent men and with a
   greater plenty of divine blessings, ver. 4-7. Some think it was penned
   to express the joy of God's people when Zion was in a flourishing
   state; others think it was penned to encourage their faith and hope
   when Zion was in ruins and was to be rebuilt after the captivity.
   Though no man cared for her (Jer. xxx. 17, "This is Zion whom no man
   seeketh after"), yet God had done great things for her, and spoken
   glorious things of her, which should all have their perfection and
   accomplishment in the gospel-church; to that therefore we must have an
   eye in singing this psalm.

The Glory of Zion.

   A psalm or song for the sons of Korah.

   1 His foundation is in the holy mountains.   2 The Lord loveth the
   gates of Zion more than all the dwellings of Jacob.   3 Glorious things
   are spoken of thee, O city of God. Selah.

   Some make the first words of the psalm to be part of the title; it is a
   psalm or song whose subject is the holy mountains--the temple built in
   Zion upon Mount Moriah. This is the foundation of the argument, or
   beginning of the psalm. Or we may suppose the psalmist had now the
   tabernacle or temple in view and was contemplating the glories of it,
   and at length he breaks out into this expression, which has reference,
   though not to what he had written before, yet to what he had thought
   of; every one knew what he meant when he said thus abruptly, Its
   foundation is in the holy mountains. Three things are here observed, in
   praise of the temple:--1. That it was founded on the holy mountains, v.
   1. The church has a foundation, so that it cannot sink or totter;
   Christ himself is the foundation of it, which God has laid. The
   Jerusalem above is a city that has foundations. The foundation is upon
   the mountains. It is built high; the mountain of the Lord's house is
   established upon the top of the mountains, Isa. ii. 2. It is built
   firmly; the mountains are rocky, and on a rock the church is built. The
   world is founded upon the seas (Ps. xxiv. 2), which are continually
   ebbing and flowing, and are a very weak foundation; Babel was built in
   a plain, where the ground was rotten. But the church is built upon the
   everlasting mountains and the perpetual hills; for sooner shall the
   mountains depart, and the hills be removed, than the covenant of God's
   peace shall be disannulled, and on that the church is built, Isa. lxiv.
   10. The foundation is upon the holy mountains. Holiness is the strength
   and stability of the church: it is this that will support it and keep
   it from sinking; not so much that it is built upon mountains as that it
   is built upon holy mountains--upon the promise of God, for the
   confirming of which he has sworn by his holiness, upon the
   sanctification of the Spirit, which will secure the happiness of all
   the saints. 2. That God had expressed a particular affection for it (v.
   2): The Lord loveth the gates of Zion, of the temple, of the houses of
   doctrine (so the Chaldee), more than all the dwellings of Jacob,
   whether in Jerusalem or any where else in the country. God had said
   concerning Zion, This is my rest for ever; here will I dwell. There he
   met his people, and conversed with them, received their homage, and
   showed them the tokens of his favour, and therefore we may conclude how
   well he loves those gates. Note, (1.) God has a love for the dwellings
   of Jacob, has a gracious regard to religious families and accepts their
   family-worship. (2.) Yet he loves the gates of Zion better, not only
   better than any, but better than all, of the dwellings of Jacob. God
   was worshipped in the dwellings of Jacob, and family-worship is
   family-duty, which must by no means be neglected; yet, when they come
   in competition, public worship (cæteris paribus--other things being
   equal) is to be preferred before private. 3. That there was much said
   concerning it in the word of God (v. 3): Glorious things are spoken of
   thee, O city of God! We are to judge of things and persons by the
   figure they make and the estimate put upon them in and by the
   scripture. Many base things were spoken of the city of God by the
   enemies of it, to render it mean and odious; but by him whose judgment
   we are sure is according to truth glorious things are spoken of it. God
   said of the temple, My eyes and my heart shall be there perpetually; I
   have sanctified this house, that my name may be there for ever, 2
   Chron. vii. 16. Beautiful for situation is Mount Zion, Ps. xlviii. 2.
   These are glorious things. Yet more glorious things are spoken of the
   gospel-church. It is the spouse of Christ, the purchase of his blood;
   it is a peculiar people, a holy nation, a royal priesthood, and the
   gates of hell shall not prevail against it. Let us not be ashamed of
   the church of Christ in its meanest condition, nor of any that belong
   to it, nor disown our relation to it, though it be turned ever so much
   to our reproach, since such glorious things are spoken of it, and not
   on iota or tittle of what is said shall fall to the ground.

The Glory of Zion.

   4 I will make mention of Rahab and Babylon to them that know me: behold
   Philistia, and Tyre, with Ethiopia; this man was born there.   5 And of
   Zion it shall be said, This and that man was born in her: and the
   highest himself shall establish her.   6 The Lord shall count, when he
   writeth up the people, that this man was born there. Selah.   7 As well
   the singers as the players on instruments shall be there: all my
   springs are in thee.

   Zion is here compared with other places, and preferred before them; the
   church of Christ is more glorious and excellent than the nations of the
   earth. 1. It is owned that other places have their glories (v. 4): "I
   will make mention of Rahab" (that is, Egypt) "and Babylon, to those
   that know me and are about me, and with whom I discourse about public
   affairs; behold Philistia and Tyre, with Ethiopia" (or rather Arabia),
   "we will observe that this man was born there; here and there one
   famous man, eminent for knowledge and virtue, may be produced, that was
   a native of these countries; here and there one that becomes a
   proselyte and worshipper of the true God." But some give another sense
   of it, supposing that it is a prophecy or promise of bringing the
   Gentiles into the church and of uniting them in one body with the Jews.
   God says, "I will reckon Egypt and Babylon with those that know me. I
   will reckon them my people as much as Israel when they shall receive
   the gospel of Christ, and own them as born in Zion, born again there,
   and admitted to the privileges of Zion as freely as a true-born
   Israelite." Those that were strangers and foreigners became
   fellow-citizens with the saints, Eph. ii. 19. A Gentile convert shall
   stand upon a level with a native Jew; compare Isa. xix. 23-25. The Lord
   shall say, Blessed be Egypt my people, and Assyria the work of my
   hands, and Israel my inheritance. 2. It is proved that the glory of
   Zion outshines them all, upon many accounts; for, (1.) Zion shall
   produce many great and good men that shall be famous in their
   generation, v. 5. Of Zion it shall be said by all her neighbours that
   this and that man were born in her, many men of renown for wisdom and
   piety, and especially for acquaintance with the words of God and the
   visions of the Almighty--many prophets and kings, who should be greater
   favourites of heaven, and greater blessings to the earth, than ever
   were bred in Egypt or Babylon. The worthies of the church far exceed
   those of heathen nations, and their names will shine brighter than in
   perpetual records. A man, a man was born in her, by which some
   understand Christ, that man, that son of man, who is fairer than the
   children of men; he was born at Bethlehem near Zion, and was the glory
   of his people Israel. The greatest honour that ever was put upon the
   Jewish nation was, that of them, as concerning the flesh, Christ came,
   Rom. ix. 5. Or this also may be applied to the conversion of the
   Gentiles. Of Zion it shall be said that the law which went forth out of
   Zion, the gospel of Christ, shall be an instrument to beget many souls
   to God, and the Jerusalem that is from above shall be acknowledged the
   mother of them all. (2.) Zion's interest shall be strengthened and
   settled by an almighty power. The Highest himself shall undertake to
   establish her, who can do it effectually; the accession of proselytes
   out of various nations shall be so far from occasioning discord and
   division that it shall contribute greatly to Zion's strength; for, God
   himself having founded her upon an everlasting foundation, whatever
   convulsions and revolutions there are of states and kingdoms, and
   however heaven and earth may be shaken, these are things which cannot
   be shaken, but must remain. (3.) Zion's sons shall be registered with
   honour (v. 6): "The Lord shall count, when he writes up the people, and
   takes a catalogue of his subjects, that this man was born there, and so
   is a subject by birth, by the first birth, being born in his house--by
   the second birth, being born again of his Spirit." When God comes to
   reckon with the children of men, that he may render to every man
   according to his works, he will observe who was born in Zion, and
   consequently enjoyed the privileges of God's sanctuary, to whom
   pertained the adoption, and the glory, and the covenants, and the
   service of God, Rom. ix. 4; iii. 1, 2. For to them much was given, and
   therefore of them much will be required, and the account will be
   accordingly; five talents must be improved by those that were entrusted
   with five. I know thy works, and where thou dwellest, and where thou
   was born. Selah. Let those that dwell in Zion mark this, and live up to
   their profession. (4.) Zion's songs shall be sung with joy and triumph:
   As well the singers as the players on instruments shall be there to
   praise God, v. 7. It was much to the honour of Zion, and is to the
   honour of the gospel-church, that there God is served and worshipped
   with rejoicing: his work is done, and done cheerfully; see Ps. lxviii.
   25. All my springs are in thee, O Zion! So God says; he has deposited
   treasures of grace in his holy ordinances; there are the springs from
   which those streams take rise which make glad the city of our God, Ps.
   xlvi. 4. So the psalmist says, reckoning the springs from which his dry
   soul must be watered to lie in the sanctuary, in the word and
   ordinances, and in the communion of saints. The springs of the joy of a
   carnal worldling lie in wealth and pleasure; but the springs of the joy
   of a gracious soul lie in the word of God and prayer. Christ is the
   true temple; all our springs are in him, and from him all our streams
   flow. It pleased the Father, and all believers are well pleased with it
   too, that in him should all fulness dwell.
     __________________________________________________________________

P S A L M S

  PSALM LXXXVIII.

   This psalm is a lamentation, one of the most melancholy of all the
   psalms; and it does not conclude, as usually the melancholy psalms do,
   with the least intimation of comfort or joy, but, from first to last,
   it is mourning and woe. It is not upon a public account that the
   psalmist here complains (here is no mention of the afflictions of the
   church), but only upon a personal account, especially trouble of mind,
   and the grief impressed upon his spirits both by his outward
   afflictions and by the remembrance of his sins and the fear of God's
   wrath. It is reckoned among the penitential psalms, and it is well when
   our fears are thus turned into the right channel, and we take occasion
   from our worldly grievances to sorrow after a godly sort. In this psalm
   we have, I. The great pressure of spirit that the psalmist was under,
   ver. 3-6. II. The wrath of God, which was the cause of that pressure,
   ver. 7, 15-17. III. The wickedness of his friends, ver. 8, 18. IV. The
   application he made to God by prayer, ver. 1, 2, 9, 13. V. His humble
   expostulations and pleadings with God, ver. 10, 12, 14. Those who are
   in trouble of mind may sing this psalm feelingly; those that are not
   ought to sing it thankfully, blessing God that it is not their case.

Sorrowful Complaints; Complaining to God.

   A song or psalm for the sons of Korah, to the chief musician
   upon Mahalath Leannoth, Maschil of Heman the Ezrahite.

   1 O Lord God of my salvation, I have cried day and night before thee:
   2 Let my prayer come before thee: incline thine ear unto my cry;   3
   For my soul is full of troubles: and my life draweth nigh unto the
   grave.   4 I am counted with them that go down into the pit: I am as a
   man that hath no strength:   5 Free among the dead, like the slain that
   lie in the grave, whom thou rememberest no more: and they are cut off
   from thy hand.   6 Thou hast laid me in the lowest pit, in darkness, in
   the deeps.   7 Thy wrath lieth hard upon me, and thou hast afflicted me
   with all thy waves. Selah.   8 Thou hast put away mine acquaintance far
   from me; thou hast made me an abomination unto them: I am shut up, and
   I cannot come forth.   9 Mine eye mourneth by reason of affliction:
   Lord, I have called daily upon thee, I have stretched out my hands unto
   thee.

   It should seem, by the titles of this and the following psalm, that
   Heman was the penman of the one and Ethan of the other. There were two,
   of these names, who were sons of Zerah the son of Judah, 1 Chron. ii.
   4, 6. There were two others famed for wisdom, 1 Kings iv. 31, where, to
   magnify Solomon's wisdom, he is said to be wiser than Heman and Ethan.
   Whether the Heman and Ethan who were Levites and precentors in the
   songs of Zion were the same we are not sure, nor which of these, nor
   whether any of these, were the penmen of these psalms. There was a
   Heman that was one of the chief singers, who is called the king's seer,
   or prophet, in the words of God (1 Chron. xxv. 5); it is probable that
   this also was a seer, and yet could see no comfort for himself, an
   instructor and comforter of others, and yet himself putting comfort
   away from him. The very first words of the psalm are the only words of
   comfort and support in all the psalm. There is nothing about him but
   clouds and darkness; but, before he begins his complaint, he calls God
   the God of his salvation, which intimates both that he looked for
   salvation, bad as things were, and that he looked up to God for the
   salvation and depended upon him to be the author of it. Now here we
   have the psalmist,

   I. A man of prayer, one that gave himself to prayer at all times, but
   especially now that he was in affliction; for is any afflicted? let him
   pray. It is his comfort that he had prayed; it is his complaint that,
   notwithstanding his prayer, he was still in affliction. He was, 1. Very
   earnest in prayer: "I have cried unto thee (v. 1), and have stretched
   out my hands unto thee (v. 9), as one that would take hold on thee, and
   even catch at the mercy, with a holy fear of coming short and missing
   of it." 2. He was very frequent and constant in prayer: I have called
   upon thee daily (v. 9), nay, day and night, v. 1. For thus men ought
   always to pray, and not to faint; God's own elect cry day and night to
   him, not only morning and evening, beginning every day and every night
   with prayer, but spending the day and night in prayer. This is indeed
   praying always; and then we shall speed in prayer, when we continue
   instant in prayer. 3. He directed his prayer to God, and from him
   expected and desired an answer (v. 2): "Let my prayer come before thee,
   to be accepted of thee, not before men, to be seen of them, as the
   Pharisees' prayers." He does not desire that men should hear them, but,
   "Lord, incline thy ear unto my cry, for to that I refer myself; give
   what answer to it thou pleasest."

   II. He was a man of sorrows, and therefore some make him, in this
   psalm, a type of Christ, whose complaints on the cross, and sometimes
   before, were much to the same purport with this psalm. He cries out (v.
   3): My soul is full of troubles; so Christ said, Now is my soul
   troubled; and, in his agony, My soul is exceedingly sorrowful even unto
   death, like the psalmist's here, for he says, My life draws nigh unto
   the grave. Heman was a very wise man, and a very good man, a man of
   God, and a singer too, and one may therefore suppose him to have been a
   man of a cheerful spirit, and yet now a man of sorrowful spirit,
   troubled in mind, and upon the brink of despair. Inward trouble is the
   sorest trouble, and that which, sometimes, the best of God's saints and
   servants have been severely exercised with. The spirit of man, of the
   greatest of men, will not always sustain his infirmity, but will droop
   and sink under it; who then can bear a wounded spirit?

   III. He looked upon himself as a dying man, whose heart was ready to
   break with sorrow (v. 5): "Free among the dead (one of that ghastly
   corporation), like the slain that lie in the grave, whose rotting and
   perishing nobody takes notice of or is concerned for, nay, whom thou
   rememberest no more, to protect or provide for the dead bodies, but
   they become an easy prey to corruption and the worms; they are cut off
   from thy hand, which used to be employed in supporting them and
   reaching out to them; but, now there is no more occasion for this, they
   are cut off from it and cut off by it" (for God will not stretch out
   his hand to the grave, Job xxx. 24); "thou hast laid me in the lowest
   pit, as low as possible, my condition low, my spirits low, in darkness,
   in the deep (v. 6), sinking, and seeing no way open of escape, brought
   to the last extremity, and ready to give up all for gone." Thus greatly
   may good men be afflicted, such dismal apprehensions may they have
   concerning their afflictions, and such dark conclusions may they
   sometimes be ready to make concerning the issue of them, through the
   power of melancholy and the weakness of faith.

   IV. He complained most of God's displeasure against him, which infused
   the wormwood and the gall into the affliction and the misery (v. 7):
   Thy wrath lies hard upon me. Could he have discerned the favour and
   love of God in his affliction, it would have lain light upon him; but
   it lay hard, very hard, upon him, so that he was ready to sink and
   faint under it. The impressions of this wrath upon his spirits were
   God's waves with which he afflicted him, which rolled upon him, one on
   the neck of another, so that he scarcely recovered from one dark
   thought before he was oppressed with another; these waves beat against
   him with noise and fury; not some, but all, of God's waves were made
   use of in afflicting him and bearing him down. Even the children of
   God's love may sometimes apprehend themselves children of wrath, and no
   outward trouble can lie so hard upon them as that apprehension.

   V. It added to his affliction that his friends deserted him and made
   themselves strange to him. When we are in trouble it is some comfort to
   have those about us that love us, and sympathize with us; but this good
   man had none such, which gives him occasion, not to accuse them, or
   charge them with treachery, ingratitude, and inhumanity, but to
   complain to God, with an eye to his hand in this part of the affliction
   (v. 8): Thou hast put away my acquaintance far from me. Providence had
   removed them, or rendered them incapable of being serviceable to him,
   or alienated their affections from him; for every creature is that to
   us (and no more) that God makes it to be. If our old acquaintance be
   shy of us, and those we expect kindness from prove unkind, we must bear
   that with the same patient submission to the divine will that we do
   other afflictions, Job xix. 13. Nay, his friends were not only strange
   to him, but even hated him, because he was poor and in distress: "Thou
   hast made me an abomination to them; they are not only shy of me, but
   sick of me, and I am looked upon by them, not only with contempt, but
   with abhorrence." Let none think it strange concerning such a trial as
   this, when Heman, who was so famed for wisdom, was yet, when the world
   frowned upon him, neglected, as a vessel in which is no pleasure.

   VI. He looked upon his case as helpless and deplorable: "I am shut up,
   and I cannot come forth, a close prisoner, under the arrests of divine
   wrath, and no way open of escape." He therefore lies down and sinks
   under his troubles, because he sees not any probability of getting out
   of them. For thus he bemoans himself (v. 9): My eye mourneth by reason
   of affliction. Sometimes giving vent to grief by weeping gives some
   ease to a troubled spirit. Yet weeping must not hinder praying; we must
   sow in tears: My eye mourns, but I cry unto thee daily. Let prayers and
   tears go together, and they shall be accepted together. I have heard
   thy prayers, I have seen thy tears.

Pleading with God.

   10 Wilt thou show wonders to the dead? shall the dead arise and praise
   thee? Selah.   11 Shall thy lovingkindness be declared in the grave? or
   thy faithfulness in destruction?   12 Shall thy wonders be known in the
   dark? and thy righteousness in the land of forgetfulness?   13 But unto
   thee have I cried, O Lord; and in the morning shall my prayer prevent
   thee.   14 Lord, why castest thou off my soul? why hidest thou thy face
   from me?   15 I am afflicted and ready to die from my youth up: while I
   suffer thy terrors I am distracted.   16 Thy fierce wrath goeth over
   me; thy terrors have cut me off.   17 They came round about me daily
   like water; they compassed me about together.   18 Lover and friend
   hast thou put far from me, and mine acquaintance into darkness.

   In these verses,

   I. The psalmist expostulates with God concerning the present deplorable
   condition he was in (v. 10-12): "Wilt thou do a miraculous work to the
   dead, and raise them to life again? Shall those that are dead and
   buried rise up to praise thee? No; they leave it to their children to
   rise up in their room to praise God; none expects that they should do
   it; and wherefore should they rise, wherefore should they live, but to
   praise God? The life we are born to at first, and the life we hope to
   rise to at last, must thus be spent. But shall thy lovingkindness to
   thy people be declared in the grave, either by those or to those that
   lie buried there? And thy faithfulness to thy promise, shall that be
   told in destruction? shall thy wonders be wrought in the dark, or known
   there, and thy righteousness in the grave, which is the land of
   forgetfulness, where men remember nothing, nor are themselves
   remembered? Departed souls may indeed know God's wonders and declare
   his faithfulness, justice, and lovingkindness; but deceased bodies
   cannot; they can neither receive God's favours in comfort nor return
   them in praise." Now we will not suppose these expostulations to be the
   language of despair, as if he thought God could not help him or would
   not, much less do they imply any disbelief of the resurrection of the
   dead at the last day; but he thus pleads with God for speedy relief:
   "Lord, thou art good, thou art faithful, thou art righteous; these
   attributes of thine will be made known in my deliverance, but, if it be
   not hastened, it will come too late; for I shall be dead and past
   relief, dead and not capable of receiving any comfort, very shortly."
   Job often pleaded thus, Job vii. 8; x. 21.

   II. He resolves to continue instant in prayer, and the more so because
   the deliverance was deferred (v. 13): "Unto thee have I cried many a
   time, and found comfort in so doing, and therefore I will continue to
   do so; in the morning shall my prayer prevent thee." Note, Though our
   prayers be not answered immediately, yet we must not therefore give
   over praying, because the vision is for an appointed time, and at the
   end it shall speak and not lie. God delays the answer in order that he
   may try our patience and perseverance in prayer. He resolves to seek
   God early, in the morning, when his spirits were lively, and before the
   business of the day began to crowd in--in the morning, after he had
   been tossed with cares, and sorrowful thoughts in the silence and
   solitude of the night; but how could he say, My prayer shall prevent
   thee? Not as if he could wake sooner to pray than God to hear and
   answer; for he neither slumbers nor sleeps; but it intimates that he
   would be up earlier than ordinary to pray, would prevent (that is, go
   before) his usual hour of prayer. The greater our afflictions are the
   more solicitous and serious we should be in prayer. "My prayer shall
   present itself before thee, and be betimes with thee, and shall not
   stay for the encouragement of the beginning of mercy, but reach towards
   it with faith and expectation even before the day dawns." God often
   prevents our prayers and expectations with his mercies; let us prevent
   his mercies with our prayers and expectations.

   III. He sets down what he will say to God in prayer. 1. He will humbly
   reason with God concerning the abject afflicted condition he was now in
   (v. 14): "Lord, why castest thou off my soul? What is it that provokes
   thee to treat me as one abandoned? Show me wherefore thou contendest
   with me." He speaks it with wonder that God should cast off an old
   servant, should cast off one that was resolved not to cast him off: "No
   wonder men cast me off; but, Lord, why dost thou, whose gifts and
   callings are without repentance? Why hidest thou thy face, as one angry
   at me, that either hast no favour for me or wilt not let me know that
   thou hast?" Nothing grieves a child of God so much as God's hiding his
   face from him, nor is there any thing he so much dreads as God's
   casting off his soul. If the sun be clouded, that darkens the earth;
   but if the sun should abandon the earth, and quite cast it off, what a
   dungeon would it be! 2. He will humbly repeat the same complaints he
   had before made, until God have mercy on him. Two things he represents
   to God as his grievances:--(1.) That God was a terror to him: I suffer
   thy terrors, v. 15. He had continual frightful apprehensions of the
   wrath of God against him for his sins and the consequences of that
   wrath. It terrified him to think of God, of falling into his hands and
   appearing before him to receive his doom from him. He perspired and
   trembled at the apprehension of God's displeasure against him, and the
   terror of his majesty. Note, Even those that are designed for God's
   favours may yet, for a time, suffer his terrors. The spirit of adoption
   is first a spirit of bondage to fear. Poor Job complained of the
   terrors of God setting themselves in array against him, Job vi. 4. The
   psalmist here explains himself, and tells us what he means by God's
   terrors, even his fierce wrath. Let us see what dreadful impressions
   those terrors made upon him, and how deeply they wounded him. [1.] They
   had almost taken away his life: "I am so afflicted with them that I am
   ready to die, and" (as the word is) "to give up the ghost. Thy terrors
   have cut me off," v. 16. What is hell, that eternal excision, by which
   damned sinners are for ever cut off from God and all happiness, but
   God's terrors fastening and preying upon their guilty consciences? [2.]
   They had almost taken away the use of his reason: When I suffer thy
   terrors I am distracted. This sad effect the terrors of the Lord have
   had upon many, and upon some good men, who have thereby been put quite
   out of the possession of their own souls, a most piteous case, and
   which ought to be looked upon with great compassion. [3.] This had
   continued long: From my youth up I suffer thy terrors. He had been from
   his childhood afflicted with melancholy, and trained up in sorrow under
   the discipline of that school. If we begin our days with trouble, and
   the days of our mourning have been prolonged a great while, let us not
   think it strange, but let tribulation work patience. It is observable
   the Heman, who became eminently wise and good, was afflicted and ready
   to die, and suffered God's terrors, from his youth up. Thus many have
   found it was good for them to bear the yoke in their youth, that sorrow
   has been much better for them than laughter would have been, and that
   being much afflicted, and often ready to die, when they were young,
   they have, by the grace of God, got such an habitual seriousness and
   weanedness from the world as have been of great use to them all their
   days. Sometimes those whom God designs for eminent services are
   prepared for them by exercises of this kind. [4.] His affliction was
   now extreme, and worse than ever. God's terrors now came round about
   him, so that from all sides he was assaulted with variety of troubles,
   and he had no comfortable gale from any point of the compass. They
   broke in upon him together like an inundation of water; and this daily,
   and all the day; so that he had no rest, no respite, not the lest
   breathing-time, no lucid intervals, nor any gleam of hope. Such was the
   calamitous state of a very wise and good man; he was so surrounded with
   terrors that he could find no place of shelter, nor lie any where under
   the wind. (2.) That no friend he had in the world was a comfort to him
   (v. 18): Lover and friend hast thou put far from me; some are dead,
   others at a distance, and perhaps many unkind. Next to the comforts of
   religion are those of friendship and society; therefore to be
   friendless is (as to this life) almost to be comfortless; and to those
   who have had friends, but have lost them, the calamity is the more
   grievous. With this the psalmist here closes his complaint, as if this
   were that which completed his woe and gave the finishing stroke to the
   melancholy piece. If our friends are put far from us by scattering
   providences, nay, if by death our acquaintance are removed into
   darkness, we have reason to look upon it as a sore affliction, but must
   acknowledge and submit to the hand of God in it.
     __________________________________________________________________

P S A L M S

  PSALM LXXXIX.

   Many psalms that begin with complaint and prayer end with joy and
   praise, but this begins with joy and praise and ends with sad
   complaints and petitions; for the psalmist first recounts God's former
   favours, and then with the consideration of them aggravates the present
   grievances. It is uncertain when it was penned; only, in general, that
   it was at a time when the house of David was woefully eclipsed; some
   think it was at the time of the captivity of Babylon, when king
   Zedekiah was insulted over, and abused, by Nebuchadnezzar, and then
   they make the title to signify no more than that the psalm was set to
   the tune of a song of Ethan the son of Zerah, called Maschil; others
   suppose it to be penned by Ethan, who is mentioned in the story of
   Solomon, who, outliving that glorious prince, thus lamented the great
   disgrace done to the house of David in the next reign by the revolt of
   the ten tribes. I. The psalmist, in the joyful pleasant part of the
   psalm, gives glory to God, and takes comfort to himself and his
   friends. This he does more briefly, mentioning God's mercy and truth
   (ver. 1) and his covenant (ver. 2-4), but more largely in the following
   verses, wherein, 1. He adores the glory and perfection of God, ver.
   5-14. 2. He pleases himself in the happiness of those that are admitted
   into communion with him, ver. 15-18. 3. He builds all his hope upon
   God's covenant with David, as a type of Christ, ver. 19-37. II. In the
   melancholy part of the psalm he laments the present calamitous state of
   the prince and royal family (ver. 38-45), expostulates with God upon it
   (ver. 46-49), and then concludes with prayer for redress, ver. 50, 51.
   In singing this psalm we must have high thoughts of God, a lively faith
   in his covenant with the Redeemer, and a sympathy with the afflicted
   parts of the church.

The Divine Mercy and Faithfulness.

   Maschil of Ethan the Ezrahite.

   1 I will sing of the mercies of the Lord for ever: with my mouth will I
   make known thy faithfulness to all generations.   2 For I have said,
   Mercy shall be built up for ever: thy faithfulness shalt thou establish
   in the very heavens.   3 I have made a covenant with my chosen, I have
   sworn unto David my servant,   4 Thy seed will I establish for ever,
   and build up thy throne to all generations. Selah.

   The psalmist has a very sad complaint to make of the deplorable
   condition of the family of David at this time, and yet he begins the
   psalm with songs of praise; for we must, in every thing, in every
   state, give thanks; thus we must glorify the Lord in the fire. We
   think, when we are in trouble, that we get ease by complaining; but we
   do more--we get joy, by praising. Let our complaints therefore be
   turned into thanksgivings; and in these verses we find that which will
   be matter of praise and thanksgiving for us in the worst of times,
   whether upon a personal or a public account, 1. However it be, the
   everlasting God is good and true, v. 1. Though we may find it hard to
   reconcile present dark providences with the goodness and truth of God,
   yet we must abide by this principle, That God's mercies are
   inexhaustible and his truth is inviolable; and these must be the matter
   of our joy and praise: "I will sing of the mercies of the Lord for
   ever, sing a praising song to God's honour, a pleasant song for my own
   solace, and Maschil, an instructive song, for the edification of
   others." We may be for ever singing God's mercies, and yet the subject
   will not be drawn dry. We must sing of God's mercies as long as we
   live, train up others to sing of them when we are gone, and hope to be
   singing them in heaven world without end; and this is singing of the
   mercies of the Lord for ever. With my mouth, and with my pen (for by
   that also do we speak), will I make known thy faithfulness to all
   generations, assuring posterity, from my own observation and
   experience, that God is true to every word that he has spoken, that
   they may learn to put their trust in God, Ps. lxxviii. 6. 2. However it
   be, the everlasting covenant is firm and sure, v. 2-4. Here we have,
   (1.) The psalmist's faith and hope: "Things now look black, and
   threaten the utter extirpation of the house of David; but I have said,
   and I have warrant from the word of God to say it, that mercy shall be
   built up for ever." As the goodness of God's nature is to be the matter
   of our song (v. 1), so much more the mercy that is built for us in the
   covenant; it is still increasing, like a house in the building up, and
   shall still continue our rest for ever, like a house built up. It shall
   be built up for ever; for the everlasting habitations we hope for in
   the new Jerusalem are of this building. If mercy shall be built for
   ever, then the tabernacle of David, which has fallen down, shall be
   raised out of its ruins, and built up as in the days of old, Amos ix.
   11. Therefore mercy shall be built up for ever, because thy
   faithfulness shalt thou establish in the very heavens. Though our
   expectations are in some particular instances disappointed, yet God's
   promises are not disannulled; they are established in the very heavens
   (that is, in his eternal counsels); they are above the changes of this
   lower region and out of the reach of the opposition of hell and earth.
   The stability of the material heavens is an emblem of the truth of
   God's word; the heavens may be clouded by vapours arising out of the
   earth, but they cannot be touched, they cannot be changed. (2.) An
   abstract of the covenant upon which this faith and hope are built: I
   have said it, says the psalmist, for God hath sworn it, that the heirs
   of promise might be entirely satisfied of the immutability of his
   counsel. He brings in God speaking (v. 3), owning, to the comfort of
   his people, "I have made a covenant, and therefore will make it good."
   The covenant is made with David; the covenant of royalty is made with
   him, as the father of his family, and with his seed through him and for
   his sake, representing the covenant of grace made with Christ as head
   of the church and with all believers as his spiritual seed. David is
   here called God's chosen and his servant; and, as God is not changeable
   to recede from his own choice, so he is not unrighteous to cast off one
   that served him. Two things encourage the psalmist to build his faith
   on this covenant:--[1.] The ratification of it; it was confirmed with
   an oath: The Lord has sworn, and he will not repent. [2.] The
   perpetuity of it; the blessings of the covenant were not only secured
   to David himself, but were entailed on his family; it was promised that
   his family should continue--Thy seed will I establish for ever, so that
   David shall not want a son to reign (Jer. xxxiii. 20, 21); and that it
   should continue a royal family--I will build up thy throne to all
   generations, to all the generations of time. This has its
   accomplishment only in Christ, of the seed of David, who lives for
   ever, to whom God has given the throne of his father David, and of the
   increase of whose government and peace there shall be no end. Of this
   covenant the psalmist will return to speak more largely, v. 19, &c.

The Divine Power and Justice; The Glory of God Celebrated.

   5 And the heavens shall praise thy wonders, O Lord: thy faithfulness
   also in the congregation of the saints.   6 For who in the heaven can
   be compared unto the Lord? who among the sons of the mighty can be
   likened unto the Lord?   7 God is greatly to be feared in the assembly
   of the saints, and to be had in reverence of all them that are about
   him.   8 O Lord God of hosts, who is a strong Lord like unto thee? or
   to thy faithfulness round about thee?   9 Thou rulest the raging of the
   sea: when the waves thereof arise, thou stillest them.   10 Thou hast
   broken Rahab in pieces, as one that is slain; thou hast scattered thine
   enemies with thy strong arm.   11 The heavens are thine, the earth also
   is thine: as for the world and the fulness thereof, thou hast founded
   them.   12 The north and the south thou hast created them: Tabor and
   Hermon shall rejoice in thy name.   13 Thou hast a mighty arm: strong
   is thy hand, and high is thy right hand.   14 Justice and judgment are
   the habitation of thy throne: mercy and truth shall go before thy face.

   These verses are full of the praises of God. Observe,

   I. Where, and by whom, God is to be praised. 1. God is praised by the
   angels above: The heavens shall praise thy wonders, O Lord! v. 5; that
   is, "the glorious inhabitants of the upper world continually celebrate
   thy praises." Bless the Lord, you his angels, Ps. ciii. 20. The works
   of God are wonders even to those that are best acquainted and most
   intimately conversant with them; the more God's works are known the
   more they are admired and praised. This should make us love heaven, and
   long to be there, that there we shall have nothing else to do but to
   praise God and his wonders. 2. God is praised by the assemblies of his
   saints on earth (praise waits for him in Zion); and, though their
   praises fall so far short of the praises of angels, yet God is pleased
   to take notice of them, and accept of them, and reckon himself honoured
   by them. "Thy faithfulness and the truth of thy promise, that rock on
   which the church is built, shall be praised in the congregation of the
   saints, who owe their all to that faithfulness, and whose constant
   comfort it is that there is a promise, and that he is faithful who has
   promised." It is expected from God's saints on earth that they praise
   him; who should, if they do not? Let every saint praise him, but
   especially the congregation of saints; when they come together, let
   them join in praising God. The more the better; it is the more like
   heaven. Of the honour done to God by the assembly of the saints he
   speaks again (v. 7): God is greatly to be feared in the assembly of the
   saints. Saints should assemble for religious worship, that they may
   publicly own their relation to God and may stir up one another to give
   honour to him, and, in keeping up communion with God, may likewise
   maintain the communion of saints. In religious assemblies God has
   promised the presence of his grace, but we must also, in them, have an
   eye to his glorious presence, that the familiarity we are admitted to
   may not breed the least contempt; for he is terrible in his holy
   places, and therefore greatly to be feared. A holy awe of God must fall
   upon us, and fill us, in all our approaches to God, even in secret, to
   which something may very well be added by the solemnity of public
   assemblies. God must be had in reverence of all that are about him,
   that attend him continually as his servants or approach him upon any
   particular errand. See Lev. x. 3. Those only serve God acceptably who
   serve him with reverence and godly fear, Heb. xii. 28.

   II. What it is to praise God; it is to acknowledge him to be a being of
   unparalleled perfection, such a one that there is none like him, nor
   any to be compared with him, v. 6. If there be any beings that can
   pretend to vie with God, surely they must be found among the angels;
   but they are all infinitely short of him: Who in the heaven can be
   compared with the Lord, so as to challenge any share of the reverence
   and adoration which are due to him only, or to set up in rivalship with
   him for the homage of the children of men? They are sons of the mighty,
   but which of them can be likened unto the Lord? Nobles are princes'
   peers; some parity there is between them. But there is none between God
   and the angels; they are not his peers. To whom will you liken me, or
   shall I be equal? saith the Holy One, Isa. xl. 25. This is insisted on
   again (v. 8): Who is a strong Lord like unto thee? No angel, no earthly
   potentate, whatsoever, is comparable to God, or has an arm like him, or
   can thunder with a voice like him. Thy faithfulness is round about
   thee; that is, "thy angels who are round about thee, attending thee
   with their praises and ready to go on thy errands, are all faithful."
   Or, rather, "In every thing thou doest, on all sides, thou approvest
   thyself faithful to thy word, above whatever prince or potentate was."
   Among men it is too often found that those who are most able to break
   their word are least careful to keep it; but God is both strong and
   faithful; he can do every thing, and yet will never do an unjust thing.

   III. What we ought, in our praises, to give God the glory of. Several
   things are here mentioned. 1. The command God has of the most
   ungovernable creatures (v. 9): Thou rulest the raging of the sea, than
   which nothing is more frightful or threatening, nor more out of the
   power of man to give check to; it can swell no higher, roll no further,
   beat no harder, continue no longer, nor do any more hurt, than God
   suffers it. "When the waves thereof arise thou canst immediately hush
   them asleep, still them, and make them quiet, and turn the storm into a
   calm." This coming in here as an act of omnipotence, what manner of man
   then was the Lord Jesus, whom the winds and seas obeyed? 2. The
   victories God has obtained over the enemies of his church. His ruling
   the raging of the sea and quelling its billows was an emblem of this
   (v. 10): Thou hast broken Rahab, many a proud enemy (so it signifies),
   Egypt in particular, which is sometimes called Rahab, broken it in
   pieces, as one that is slain and utterly unable to make head again.
   "The head being broken, thou hast scattered the remainder with the arm
   of thy strength." God has more ways than one to deal with his and his
   church's enemies. We think he should slay them immediately, but
   sometimes he scatters them, that he may send them abroad to be
   monuments of his justice, Ps. lix. 11. The remembrance of the breaking
   of Egypt in pieces is a comfort to the church, in reference to the
   present power of Babylon; for God is still the same. 3. The
   incontestable property he has in all the creatures of the upper and
   lower world (v. 11, 12): "Men are honoured for their large possessions;
   but the heavens are thine, O Lord! the earth also is thine; therefore
   we praise thee, therefore we trust in thee, therefore we will not fear
   what man can do against us. The world and the fulness thereof, all the
   riches contained in it, all the inhabitants of it, both the tenements
   and the tenants, are all thine; for thou hast founded them," and the
   founder may justly claim to be the owner. He specifies, (1.) The
   remotest parts of the world, the north and south, the countries that
   lie under the two poles, which are uninhabited and little known: "Thou
   hast created them, and therefore knowest them, takest care of them, and
   hast tributes of praise from them." The north is said to be hung over
   the empty place; yet what fulness there is there God is the owner of
   it. (2.) The highest parts of the world. He mentions the two highest
   hills in Canaan--"Tabor and Hermon" (one lying to the west, the other
   to the east); "these shall rejoice in thy name, for they are under the
   care of thy providence, and they produce offerings for thy altar." The
   little hills are said to rejoice in their own fruitfulness, Ps. lxv.
   12. Tabor is commonly supposed to be that high mountain in Galilee on
   the top of which Christ was transfigured; and then indeed it might be
   said to rejoice in that voice which was there heard, This is my beloved
   Son. 4. The power and justice, the mercy and truth, with which he
   governs the world and rules in the affairs of the children of men, v.
   13, 14. (1.) God is able to do every thing; for his is the Lord God
   Almighty. His arm, his hand, is mighty and strong, both to save his
   people and to destroy his and their enemies; none can either resist the
   force or bear the weight of his mighty hand. High is his right hand, to
   reach the highest, even those that set their nests among the stars
   (Amos ix. 2, 3; Obad. 4); his right hand is exalted in what he has
   done, for in thousands of instances he has signalized his power, Ps.
   cxviii. 16. (2.) He never did, nor ever will do, any thing that is
   either unjust or unwise; for righteousness and judgment are the
   habitation of his throne. None of all his dictates or decrees ever
   varied from the rules of equity and wisdom, nor could ever any charge
   God with unrighteousness or folly. Justice and judgment are the
   preparing of his throne (so some), the establishment of it, so others.
   The preparations for his government in his counsels from eternity, and
   the establishment of it in its consequences to eternity, are all
   justice and judgment. (3.) He always does that which is kind to his
   people and consonant to the word which he has spoken: "Mercy and truth
   shall go before thy face, to prepare thy way, as harbingers to make
   room for thee--mercy in promising, truth in performing--truth in being
   as good as thy word, mercy in being better." How praiseworthy are these
   in great men, much more in the great God, in whom they are in
   perfection!

The Blessedness of Israel Declared.

   15 Blessed is the people that know the joyful sound: they shall walk, O
   Lord, in the light of thy countenance.   16 In thy name shall they
   rejoice all the day: and in thy righteousness shall they be exalted.
   17 For thou art the glory of their strength: and in thy favour our horn
   shall be exalted.   18 For the Lord is our defence; and the Holy One of
   Israel is our king.

   The psalmist, having largely shown the blessedness of the God of
   Israel, here shows the blessedness of the Israel of God. As there is
   none like unto the God of Jeshurun, so, happy art thou, O Israel! there
   is none like unto thee, O people! especially as a type of the
   gospel-Israel, consisting of all true believers, whose happiness is
   here described.

   I. Glorious discoveries are made to them, and glad tidings of good
   brought to them; they hear, they know, the joyful sound, v. 15. This
   may allude, 1. To the shout of a victorious army, the shout of a king,
   Num. xxiii. 21. Israel have the tokens of God's presence with them in
   their wars; the sound of the going in the top of the mulberry-trees was
   indeed a joyful sound (2 Sam. v. 24); and they often returned making
   the earth ring with their songs of triumph; these were joyful sounds.
   Or, 2. To the sound that was made over the sacrifices and on the solemn
   feast-day, Ps. lxxxi. 1-3. This was the happiness of Israel, that they
   had among them the free and open profession of God's holy religion, and
   abundance of joy in their sacrifices. Or, 3. To the sound of the
   jubilee-trumpet; a joyful sound it was to servants and debtors, to whom
   it proclaimed release. The gospel is indeed a joyful sound, a sound of
   victory, of liberty, of communion with God, and the sound of abundance
   of rain; blessed are the people that hear it, and know it, and bid it
   welcome.

   II. Special tokens of God's favour are granted them: "They shall walk,
   O Lord! in the light of thy countenance; they shall govern themselves
   by thy directions, shall be guided by the eye; and they shall delight
   themselves in thy consolations. They shall have the favour of God; they
   shall know that they have it, and it shall be continual matter of joy
   and rejoicing to them. They shall go through all the exercises of a
   holy life under the powerful influences of God's lovingkindness, which
   shall make their duty pleasant to them and make them sincere in it,
   aiming at this, as their end, to be accepted of the Lord." We then walk
   in the light of the Lord when we fetch all our comforts from God's
   favour and are very careful to keep ourselves in his love.

   III. They never want matter for joy: Blessed are God's people, for in
   his name, in all that whereby he has made himself known, if it be not
   their own fault, they shall rejoice all the day. Those that rejoice in
   Christ Jesus, and make God their exceeding joy, have enough to
   counterbalance their grievances and silence their griefs; and therefore
   their joy is full (1 John i. 4) and constant; it is their duty to
   rejoice evermore.

   IV. Their relation to God is their honour and dignity. They are happy,
   for they are high. Surely in the Lord, in the Lord Christ, they have
   righteousness and strength, and so are recommended by him to the divine
   acceptance; and therefore in him shall all the seed of Israel glory,
   Isa. xlv. 24, 25. So it is here, v. 16, 17. 1. "In thy righteousness
   shall they be exalted, and not in any righteousness of their own." We
   are exalted out of danger, and into honour, purely by the righteousness
   of Christ, which is a clothing both for dignity and for defence. 2.
   "Thou art the glory of their strength," that is, "thou art their
   strength, and it is their glory that thou art so, and what they glory
   in." Thanks be to God who always causes us to triumph. 3. "In thy
   favour, which through Christ we hope for, our horn shall be exalted."
   The horn denotes beauty, plenty, and power; these those have who are
   made accepted in the beloved. What greater preferment are men capable
   of in this world than to be God's favourites?

   V. Their relation to God is their protection and safety (v. 18): "For
   our shield is of the Lord" (so the margin) "and our king is from the
   Holy One of Israel. If God be our ruler, he will be our defender; and
   who is he then that can harm us?" It was the happiness of Israel that
   God himself had the erecting of their bulwarks and the nominating of
   their king (so some take it); or, rather, that he was himself a wall of
   fire round about them, and, as a Holy One, the author and centre of
   their holy religion; he was their King, and so their glory in the midst
   of them. Christ is the Holy One of Israel, that holy thing; and in
   nothing was that peculiar people more blessed than in this, that he was
   born King of the Jews. Now this account of the blessedness of God's
   Israel comes in here as that to which it was hard to reconcile their
   present calamitous state.

God's Covenant with David.

   19 Then thou spakest in vision to thy holy one, and saidst, I have laid
   help upon one that is mighty; I have exalted one chosen out of the
   people.   20 I have found David my servant; with my holy oil have I
   anointed him:   21 With whom my hand shall be established: mine arm
   also shall strengthen him.   22 The enemy shall not exact upon him; nor
   the son of wickedness afflict him.   23 And I will beat down his foes
   before his face, and plague them that hate him.   24 But my
   faithfulness and my mercy shall be with him: and in my name shall his
   horn be exalted.   25 I will set his hand also in the sea, and his
   right hand in the rivers.   26 He shall cry unto me, Thou art my
   father, my God, and the rock of my salvation.   27 Also I will make him
   my firstborn, higher than the kings of the earth.   28 My mercy will I
   keep for him for evermore, and my covenant shall stand fast with him.
   29 His seed also will I make to endure for ever, and his throne as the
   days of heaven.   30 If his children forsake my law, and walk not in my
   judgments;   31 If they break my statutes, and keep not my
   commandments;   32 Then will I visit their transgression with the rod,
   and their iniquity with stripes.   33 Nevertheless my lovingkindness
   will I not utterly take from him, nor suffer my faithfulness to fail.
   34 My covenant will I not break, nor alter the thing that is gone out
   of my lips.   35 Once have I sworn by my holiness that I will not lie
   unto David.   36 His seed shall endure for ever, and his throne as the
   sun before me.   37 It shall be established for ever as the moon, and
   as a faithful witness in heaven. Selah.

   The covenant God made with David and his seed was mentioned before (v.
   3, 4); but in these verses it is enlarged upon, and pleaded with God,
   for favour to the royal family, now almost sunk and ruined; yet
   certainly it looks at Christ, and has its accomplishment in him much
   more than in David; nay, some passages here are scarcely applicable at
   all to David, but must be understood of Christ only (who is therefore
   called David our king, Hos. iii. 5), and very great and precious
   promises they are which are here made to the Redeemer, which are strong
   foundations for the faith and hope of the redeemed to build upon. The
   comforts of our redemption flow from the covenant of redemption; all
   our springs are in that, Isa. lv. 3. I will make an everlasting
   covenant with you, even the sure mercies of David, Acts xiii. 34. Now
   here we have an account of those sure mercies. Observe,

   I. What assurance we have of the truth of the promise, which may
   encourage us to build upon it. We are here told, 1. How it was spoken
   (v. 19): Thou didst speak in vision to thy Holy One. God's promise to
   David, which is especially referred to here, was spoken in vision to
   Nathan the prophet, 2 Sam. vii. 12-17. Then, when the Holy One of
   Israel was their king (v. 18), he appointed David to be his viceroy.
   But to all the prophets, those holy ones, he spoke in vision concerning
   Christ, and to him himself especially, who had lain in his bosom from
   eternity, and was made perfectly acquainted with the whole design of
   redemption, Matt. xi. 27. 2. How it was sworn to and ratified (v. 35):
   Once have I sworn by my holiness, that darling attribute. In swearing
   by his holiness, he swore by himself; for he will as soon cease to be
   as be otherwise than holy. His swearing once is enough; he needs not
   swear again, as David did (1 Sam. xx. 17); for his word and oath are
   two immutable things. As Christ was made a priest, so he was made a
   king, by an oath (Heb. vii. 21); for his kingdom and priesthood are
   both unchangeable.

   II. The choice made of the person to whom the promise is given, v. 19,
   20. David was a king of God's own choosing, so is Christ, and therefore
   both are called God's kings, Ps. ii. 6. David was mighty, a man of
   courage and fit for business; he was chosen out of the people, not out
   of the princes, but the shepherds. God found him out, exalted him, laid
   help upon him, and ordered Samuel to anoint him. But this is especially
   to be applied to Christ. 1. He is one that is mighty, every way
   qualified for the great work he was to undertake, able to save to the
   uttermost--mighty in strength, for he is the Son of God--mighty in
   love, for he is able experimentally to compassionate those that are
   tempted. He is the mighty God, Isa. ix. 6. 2. He is chosen out of the
   people, one of us, bone of our bone, that takes part with us of flesh
   and blood. Being ordained for men, he is taken from among men, that his
   terror might not make us afraid. 3. God has found him. He is a Saviour
   of God's own providing; for the salvation, from first to last, is
   purely the Lord's doing. He has found the ransom, Job xxxiii. 24. We
   could never have found a person fit to undertake this great work, Rev.
   v. 3, 4. 4. God has laid help upon him, not only helped him, but
   treasured up help in him for us, laid it as a charge upon him to help
   fallen man up again, to help the chosen remnant to heaven. In me is thy
   help, Hos. xiii. 9. 5. He has exalted him, by constituting him the
   prophet, priest, and king of his church, clothing him with power,
   raising him from the dead, and setting him at his own right hand. Whom
   God chooses and uses he will exalt. 6. He has anointed him, has
   qualified him for his office, and so confirmed him in it, by giving him
   the Spirit, not by measure, but without measure, infinitely above his
   fellows. He is called Messiah, or Christ, the Anointed. 7. In all this
   he designed him to be his own servant, for the accomplishing of his
   eternal purpose and the advancement of the interests of his kingdom
   among men.

   III. The promises made to this chosen one, to David in the type and the
   Son of David in the antitype, in which not only gracious, but glorious
   things are spoken of him.

   1. With reference to himself, as king and God's servant: and what makes
   for him makes for all his loving subjects. It is here promised, (1.)
   That God would stand by him and strengthen him in his undertaking (v.
   21): With him my hand not only shall be, but shall be established, by
   promise, shall be so established that he shall by it be established and
   confirmed in all his offices, so that none of them shall be undermined
   and overthrown, though by the man of sin they shall all be usurped and
   fought against. Christ had a great deal of hard work to do and hard
   usage to go through; but he that gave him commission gave him forces
   sufficient for the execution of his commission: "My arm also shall
   strengthen him to break through and bear up under all his
   difficulties." No good work can miscarry in the hand of those whom God
   himself undertakes to strengthen. (2.) That he should be victorious
   over his enemies, that they should not encroach upon him (v. 22): The
   son of wickedness shall not exact upon him, nor afflict him. He that at
   first broke the peace would set himself against him that undertook to
   make peace, and do what he could to blast his design: but he could only
   reach to bruise his heel; further he could not exact upon him nor
   afflict him. Christ became a surety for our debt, and thereby Satan and
   death thought to gain advantage against him; but he satisfied the
   demands of God's justice, and then they could not exact upon him. The
   prince of this world cometh, but he has nothing in me, John xiv. 30.
   Nay, they not only shall not prevail against him, but they shall fall
   before him (v. 23): I will bend down his foes before his face; the
   prince of this world shall be cast out, principalities and powers
   spoiled, and he shall be the death of death itself, and the destruction
   of the grave, Hos. xiii. 14. Some apply this to the ruin which God
   brought upon the Jewish nation, that persecuted Christ and put him to
   death. But all Christ's enemies, who hate him and will not have him to
   reign over them, shall be brought forth and slain before him, Luke xix.
   27. (3.) That he should be the great trustee of the covenant between
   God and men, that God would be gracious and true to us (v. 24): My
   faithfulness and my mercy shall be with him. They were with David; God
   continued merciful to him, and so approved himself faithful. They were
   with Christ; God made good all his promises to him. But that is not
   all; God's mercy to us, and his faithfulness to us, are with Christ; he
   is not only pleased with him, but with us in him; and it is in him that
   all the promises of God are yea and amen. So that if any poor sinners
   hope for benefit by the faithfulness and mercy of God, let them know it
   is with Christ; it is lodged in his hand, and to him they must apply
   for it (v. 28): My mercy will I keep for him, to be disposed of by him,
   for evermore; in the channel of Christ's mediation all the streams of
   divine goodness will for ever run. Therefore it is the mercy of our
   Lord Jesus Christ which we look for unto eternal life, Jude 21; John
   xvii. 2. And, as the mercy of God flows to us through him, so the
   promise of God is, through him, firm to us: My covenant shall stand
   fast with him, both the covenant of redemption made with him and the
   covenant of grace made with us in him. The new covenant is therefore
   always new, and firmly established, because it is lodged in the hands
   of a Mediator, Heb. viii. 6. The covenant stands fast, because it
   stands upon this basis. And this redounds to the everlasting honour of
   the Lord Jesus, that to him the great cause between God and man is
   entirely referred and the Father has committed all judgment to him,
   that all men might honour him (John v. 22, 23); therefore it is here
   said, In my name shall his horn be exalted; this shall be his glory,
   that God's name is in him (Exod. xxiii. 21), and that he acts in God's
   name. As the Father gave me commandment, so I do. (4.) That his kingdom
   should be greatly enlarged (v. 25): I will set his hand in the sea (he
   shall have the dominion of the seas, and the isles of the sea), and his
   right hand in the rivers, the inland countries that are watered with
   rivers. David's kingdom extended itself to the Great Sea, and the Red
   Sea, to the river of Egypt and the river Euphrates. But it is in the
   kingdom of the Messiah that this has its full accomplishment, and shall
   have more and more, when the kingdoms of this world shall become the
   kingdoms of the Lord and of his Christ (Rev. xi. 15), and the isles
   shall wait for his law. (5.) That he should own God as his Father, and
   God would own him as his Son, his firstborn, v. 26, 27. This is a
   comment upon these words in Nathan's message concerning Solomon (for he
   also was a type of Christ as well as David), I will be his Father and
   he shall be my Son (2 Sam. vii. 14), and the relation shall be owned on
   both sides. [1.] He shall cry unto me, Thou art my Father. It is
   probable that Solomon did so; but we are sure Christ did so, in the
   days of his flesh, when he offered up strong cries to God, and called
   him holy Father, righteous Father, and taught us to address ourselves
   to him as our Father in heaven. Christ, in his agony, cried unto God,
   Thou art my Father (Matt. xxvi. 39, 42, O my Father), and, upon the
   cross, Father, forgive them; Father, into thy hands I commend my
   spirit. He looked upon him likewise as his God, and therefore he
   perfectly obeyed him, and submitted to his will in his whole
   undertaking (he is my God and your God, John xx. 17), and as the rock
   of his salvation, who would bear him up and bear him out in his
   undertaking, and make him more than a conqueror, even a complete
   Saviour; and therefore with an undaunted resolution he endured the
   cross, despising the shame, for he knew he should be both justified and
   glorified. [2.] I will make him my firstborn. I see not how this can be
   applied to David; it is Christ's prerogative to be the firstborn of
   every creature, and, as such, the heir of all things, Col. i. 15; Heb.
   i. 2, 6. When all power was given to Christ both in heaven and in
   earth, and all things were delivered unto him by the Father, then god
   made him his firstborn, and far higher, more great and honourable, than
   the kings of the earth; for he is the King of kings, angels,
   authorities, and powers, being made subject to him, 1 Pet. iii. 22.

   2. With reference to his seed. God's covenants always took in the seed
   of the covenanters; this does so (v. 29, 36): His seed shall endure for
   ever, and with it his throne. Now this will be differently understood
   according as we apply it to Christ or David.

   (1.) If we apply it to David, by his seed we are to understand his
   successors, Solomon and the following kings of Judah, who descended
   from the loins of David. It is supposed that they might degenerate, and
   not walk in the spirit and steps of their father David; in such a case
   they must expect to come under divine rebukes, such as the house of
   David was at this time under, v. 38. But let this encourage them, that,
   though they were corrected, they should not be abandoned or
   disinherited. This refers to that part of Nathan's message (2 Sam. vii.
   14, 15), If he commit iniquity, I will chasten him, but my mercy shall
   not depart from him. Thus far David's seed and throne did endure for
   ever, that, notwithstanding the wickedness of many of his posterity,
   who were the scandals of his house, yet his family continued, and
   continued in the imperial dignity, a very long time,--that, as long as
   Judah continued a kingdom, David's posterity were kings of it, and the
   royalty of that kingdom was never in any other family, as that of the
   ten tribes was, in Jeroboam's first, then in Baasha's, &c.,--and that
   the family of David continued a family of distinction till that Son of
   David came whose throne should endure for ever; see Luke i. 27, 32; ii.
   4, 11. If David's posterity, in after-times, should forsake God and
   their duty and revolt to the ways of sin, God would bring desolating
   judgments upon them and ruin the family; and yet he would not take away
   his lovingkindness from David, nor break his covenant with him; for, in
   the Messiah, who should come out of his loins, all these promises shall
   have their accomplishment to the full. Thus, when the Jews were
   rejected, the apostle shows that God's covenant with Abraham was not
   broken, because it was fulfilled in his spiritual seed, the heirs of
   the righteousness of faith, Rom. xi. 7.

   (2.) If we apply it to Christ, by his seed we are to understand his
   subjects, all believers, his spiritual seed, the children which God has
   given him, Heb. ii. 13. This is that seed which shall be made to endure
   for ever, and his throne in the midst of them, in the church in the
   heart, as the days of heaven. To the end Christ shall have a people in
   the world to serve and honour him. He shall see his seed; he shall
   prolong his days. This holy seed shall endure for ever in a glorified
   state, when time and days shall be no more; and thus Christ's throne
   and kingdom shall be perpetuated: the kingdom of his grace shall
   continue through all the ages of time and the kingdom of his glory to
   the endless ages of eternity.

   [1.] The continuance of Christ's kingdom is here made doubtful by the
   sins and afflictions of his subjects; their iniquities and calamities
   threaten the ruin of it. This case is here put, that we may not be
   offended when it comes to be a case in fact, but that we may reconcile
   it with the stability of the covenant and be assured of that
   notwithstanding. First, It is here supposed that there will be much
   amiss in the subjects of Christ's kingdom. His children may forsake
   God's law (v. 30) by omissions, and break his statutes (v. 31) by
   commissions. There are spots which are the spots of God's children,
   Deut. xxxii. 5. Many corruptions there are in the bowels of the church,
   as well as in the hearts of those who are the members of it, and these
   corruptions break out. Secondly, They are here told that they must
   smart for it (v. 32): I will visit their transgression with a rod,
   their transgression sooner than that of others. You only have I known,
   and therefore I will punish you, Amos iii. 2. Their being related to
   Christ shall not excuse them from being called to an account. But
   observe what affliction is to God's people. 1. It is but a rod, not an
   axe, not a sword; it is for correction, not for destruction. This
   denotes gentleness in the affliction; it is the rod of men, such a rod
   as men use in correcting their children; and it denotes a design of
   good in and by the affliction, such a rod as yields the peaceable fruit
   of righteousness. 2. It is a rod on the hand of God (I will visit
   them), he who is wise, and knows what he does, gracious, and will do
   what is best. 3. It is a rod which they shall never feel the smart of
   but when there is great need: If they break my law, then I will visit
   their transgression with the rod, but not else. Then it is requisite
   that God's honour be vindicated, and that they be humbled and reduced.

   [2.] The continuance of Christ's kingdom is made certain by the
   inviolable promise and oath of God, notwithstanding all this (v. 33):
   Nevertheless, my kindness will I not totally and finally take from him.
   First, "Notwithstanding their provocations, yet my covenant shall not
   be broken." Note, Afflictions are not only consistent with
   covenant-love, but to the people of God they flow from it. Though
   David's seed be chastened, it does not follow that they are
   disinherited; they may be cast down, but they are not cast off. God's
   favour is continued to his people, 1. For Christ's sake; in him the
   mercy is laid up for us, and God says, I will not take it from him (v.
   33), I will not lie unto David, v. 35. We are unworthy, but he is
   worthy. 2. For the covenant's sake: My faithfulness shall not fail, my
   covenant will I not break. It was supposed that they had broken God's
   statutes, profaned and polluted them (so the word signifies); "But,"
   says God, "I will not break, I will not profane and pollute, my
   covenant;" it is the same word. That which is said and sworn is that
   God will have a church in the world as long as sun and moon endure, v.
   36, 37. The sun and moon are faithful witnesses in heaven of the
   wisdom, power, and goodness of the Creator, and shall continue while
   time lasts, which they are the measurers of; but the seed of Christ
   shall be established for ever, as lights of the world while the world
   stands, to shine in it, and, when it is at an end, they shall be
   established lights shining in the firmament of the Father.

Complaints and Expostulations; David's Expostulation with God.

   38 But thou hast cast off and abhorred, thou hast been wroth with thine
   anointed.   39 Thou hast made void the covenant of thy servant: thou
   hast profaned his crown by casting it to the ground.   40 Thou hast
   broken down all his hedges; thou hast brought his strong holds to ruin.
     41 All that pass by the way spoil him: he is a reproach to his
   neighbours.   42 Thou hast set up the right hand of his adversaries;
   thou hast made all his enemies to rejoice.   43 Thou hast also turned
   the edge of his sword, and hast not made him to stand in the battle.
   44 Thou hast made his glory to cease, and cast his throne down to the
   ground.   45 The days of his youth hast thou shortened: thou hast
   covered him with shame. Selah.   46 How long, Lord? wilt thou hide
   thyself for ever? shall thy wrath burn like fire?   47 Remember how
   short my time is: wherefore hast thou made all men in vain?   48 What
   man is he that liveth, and shall not see death? shall he deliver his
   soul from the hand of the grave? Selah.   49 Lord, where are thy former
   lovingkindnesses, which thou swarest unto David in thy truth?   50
   Remember, Lord, the reproach of thy servants; how I do bear in my bosom
   the reproach of all the mighty people;   51 Wherewith thine enemies
   have reproached, O Lord; wherewith they have reproached the footsteps
   of thine anointed.   52 Blessed be the Lord for evermore. Amen, and
   Amen.

   In these verses we have,

   I. A very melancholy complaint of the present deplorable state of
   David's family, which the psalmist thinks hard to be reconciled to the
   covenant God made with David. "Thou saidst thou wouldst not take away
   thy lovingkindness, but thou hast cast off." Sometimes, it is no easy
   thing to reconcile God's providences with his promises, and yet we are
   sure they are reconcilable; for God's works fulfil his word and never
   contradict it. 1. David's house seemed to have lost its interest in
   God, which was the greatest strength and beauty of it. God had been
   pleased with his anointed, but now he was wroth with him (v. 38), had
   entered into covenant with the family, but now, for aught he could
   perceive, he had made void the covenant, not broken some of the
   articles of it, but cancelled it, v. 39. We misconstrue the rebukes of
   Providence if we think they make void the covenant. When the great
   anointed one, Christ himself, was upon the cross, God seemed to have
   cast him off, and was wroth with him, and yet did not make void his
   covenant with him, for that was established for ever. 2. The honour of
   the house of David was lost and laid in the dust: Thou hast profaned
   his crown (which was always looked upon as sacred) by casting it to the
   ground, to be trampled on, v. 39. Thou hast made his glory to cease (so
   uncertain is all earthly glory, and so soon does it wither) and thou
   hast cast his throne down to the ground, not only dethroned the king,
   but put a period to the kingdom, v. 44. If it was penned in Rehoboam's
   time, it was true as to the greatest part of the kingdom, five parts of
   six; if in Zedekiah's time, it was more remarkably true of the poor
   remainder. Note, Thrones and crowns are tottering things, and are often
   laid in the dust; but there is a crown of glory reserved for Christ's
   spiritual seed which fadeth not away. 3. It was exposed and made a prey
   to all the neighbours, who insulted over that ancient and honourable
   family (v. 40): Thou hast broken down all his hedges (all those things
   that were a defence to them, and particularly that hedge of protection
   which they thought God's covenant and promise had made about them) and
   thou hast made even his strong-holds a ruin, so that they were rather a
   reproach to them than any shelter; and then, All that pass by the way
   spoil him (v. 41) and make an easy prey of him; see Ps. lxxx. 12, 13.
   The enemies talk insolently: He is a reproach to his neighbours, who
   triumph in his fall from so great a degree of honour. Nay, every one
   helps forward the calamity (v. 42): "Thou hast set up the right hand of
   his adversaries, not only given them power, but inclined them to turn
   their power this way." If the enemies of the church lift up their hand
   against it, we must see God setting up their hand; for they could have
   no power unless it were given them from above. But, when God does
   permit them to do mischief to his church, it pleases them: "Thou hast
   made all his enemies to rejoice; and this is for thy glory, that those
   who hate thee should have the pleasure to see the tears and troubles of
   those that love thee." 4. It was disabled to help itself (v. 43): "Thou
   hast turned the edge of his sword, and made it blunt, that it cannot do
   execution as it has done; and (which is worse) thou hast turned the
   edge of his spirit, and taken off his courage, and hast not made him to
   stand as he used to do in the battle." The spirit of men is what the
   Father and former of spirits makes them; nor can we stand with any
   strength or resolution further than God is pleased to uphold us. If
   men's hearts fail them, it is God that dispirits them; but it is sad
   with the church when those cannot stand who should stand up for it. 5.
   It was upon the brink of an inglorious exit (v. 45): The days of his
   youth hast thou shortened; it is ready to be cut off, like a young man
   in the flower of his age. This seems to intimate that the psalm was
   penned in Rehoboam's time, when the house of David was but in the days
   of its youth, and yet waxed old and began to decay already. Thus it was
   covered with shame, and it was turned very much to its reproach that a
   family which, in the first and second reign, looked so great, and made
   such a figure, should, in the third, dwindle and look so little as the
   house of David did in Rehoboam's time. But it may be applied to the
   captivity in Babylon, which, in comparison with what was expected, was
   but the day of the youth of that kingdom. However, the kings then had
   remarkably the days of their youth shortened, for it was in the days of
   their youth, when they were about thirty years old, that Jehoiachin and
   Zedekiah were carried captives to Babylon.

   From all this complaint let us learn, 1. What work sin makes with
   families, noble royal families, with families in which religion has
   been uppermost; when posterity degenerates, it falls into disgrace, and
   iniquity stains their glory. 2. How apt we are to place the promised
   honour and happiness of the church in something external, and to think
   the promise fails, and the covenant is made void, if we be disappointed
   of that, a mistake which we now are inexcusable if we fall into, since
   our Master has so expressly told us that his kingdom is not of this
   world.

   II. A very pathetic expostulation with God upon this. Four things they
   plead with God for mercy:--

   1. The long continuance of the trouble (v. 46): How long, O Lord! wilt
   thou hide thyself? For ever? That which grieved them most was that God
   himself, as one displeased, did not appear to them by his prophets to
   comfort them, did not appear for them by his providences to deliver
   them, and that he had kept them long in the dark; it seemed an eternal
   night, when God had withdrawn: Thou hidest thyself for ever. Nay, God
   not only hid himself from them, but seemed to set himself against them:
   "Shall thy wrath burn like fire? How long shall it burn? Shall it never
   be put out? What is hell, but the wrath of God, burning for ever? And
   is that the lot of thy anointed?"

   2. The shortness of life, and the certainty of death: "Lord, let thy
   anger cease, and return thou, in mercy to us, remembering how short my
   time is and how sure the period of my time. Lord, since my life is so
   transitory, and will, ere long, be at an end, let it not be always so
   miserable that I should rather choose no being at all than such a
   being." Job pleads thus, ch. x. 20, 21. And probably the psalmist here
   urges it in the name of the house of David, and the present prince of
   that house, the days of whose youth were shortened, v. 45.

   (1.) He pleads the shortness and vanity of life (v. 47): Remember how
   short my time is, how transitory I am (say some), therefore unable to
   bear the power of thy wrath, and therefore a proper object of thy pity.
   Wherefore hast thou made all men in vain? or, Unto what vanity hast
   thou created all the sons of Adam! Now, this may be understood either,
   [1.] As declaring a great truth. If the ancient lovingkindnesses spoken
   of (v. 49) be forgotten (those relating to another life), man is indeed
   made in vain. Considering man as mortal, if there were not a future
   state on the other side of death, we might be ready to think that man
   was made in vain, and was in vain endued with the noble powers and
   faculties of reason and filled with such vast designs and desires; but
   God would not make man in vain; therefore, Lord, remember those
   lovingkindnesses. Or, [2.] As implying a strong temptation that the
   psalmist was in. It is certain God has not made all men, nor any man,
   in vain, Isa. xlv. 18. For, First, If we think that God has made men in
   vain because so many have short lives, and long afflictions, in this
   world, it is true that God has made them so, but it is not true that
   therefore they are made in vain. For those whose days are few and full
   of trouble may yet glorify God and do some good, may keep their
   communion with God and get to heaven, and then they are not made in
   vain. Secondly, If we think that God has made men in vain because the
   most of men neither serve him nor enjoy him, it is true that, as to
   themselves, they were made in vain, better for them had they not been
   born than not to be born again; but it was not owing to God that they
   were made in vain; it was owing to themselves; nor are they made in
   vain as to him, for he has made all things for himself, even the wicked
   for the day of evil, and those whom he is not glorified by he will be
   glorified upon.

   (2.) He pleads the universality and unavoidableness of death (v. 48):
   "What man" (what strong man, so the word is) "is he that liveth and
   shall not see death? The king himself, of the house of David, is not
   exempted from the sentence, from the stroke. Lord, since he is under a
   fatal necessity of dying, let not his whole life be made thus
   miserable. Shall he deliver his soul from the hand of the grave? No, he
   shall not when his time has come. Let him not therefore be delivered
   into the hand of the grave by the miseries of a dying life, till his
   time shall come." We must learn here that death is the end of all men;
   our eyes must shortly be closed to see death; there is no discharge
   from that war, nor will any bail be taken to save us from the prison of
   the grave. It concerns us therefore to make sure a happiness on the
   other side of death and the grave, that, when we fail, we may be
   received into everlasting habitations.

   3. The next plea is taken from the kindness God had for and the
   covenant he made with his servant David (v. 49): "Lord, where are thy
   former lovingkindnesses, which thou showedst, nay, which thou swaredst,
   to David in thy truth? Wilt thou fail of doing what thou hast promised?
   Wilt thou undo what thou hast done? Art not thou still the same? Why
   then may not we have the benefit of the former sure mercies of David?"
   God's unchangeableness and faithfulness assure us that God will not
   cast off those whom he has chosen and covenanted with.

   4. The last plea is taken from the insolence of the enemies and the
   indignity done to God's anointed (v. 50, 51): "Remember, Lord, the
   reproach, and let it be rolled away from us and returned upon our
   enemies." (1.) They were God's servants that were reproached, and the
   abuses done to them reflected upon their master, especially since it
   was for serving him that they were reproached. (2.) The reproach cast
   upon God's servants was a very grievous burden to all that were
   concerned for the honour of God: "I bear in my bosom the reproach of
   all the mighty people, and am even overwhelmed with it; it is what I
   lay much to heart and can scarcely keep up my spirits under the weight
   of." (3.) "They are thy enemies who do thus reproach us; and wilt thou
   not appear against them as such?" (4.) They have reproached the
   footsteps of thy anointed. They reflected upon all the steps which the
   king had taken in the course of his administration, tracked him in all
   his motions, that they might make invidious remarks upon every thing he
   had said and done. Or, if we may apply it to Christ, the Lord's
   Messiah, they reproached the Jews with his footsteps, the slowness of
   his coming. They have reproached the delays of the Messiah; so Dr.
   Hammond. They called him, He that should come; but, because he had not
   yet come, because he did not now come to deliver them out of the hands
   of their enemies, when they had none to deliver them, they told them he
   would never come, they must give over looking for him. The scoffers of
   the latter days do, in like manner, reproach the footsteps of the
   Messiah when they ask, Where is the promise of his coming? 2 Pet. iii.
   3, 4. The reproaching of the footsteps of the anointed some refer to
   the serpent's bruising the heel of the seed of the woman, or to the
   sufferings of Christ's followers, who tread in his footsteps, and are
   reproached for his name's sake.

   III. The psalm concludes with praise, even after this sad complaint (v.
   52): Blessed be the Lord for evermore, Amen, and amen. Thus he
   confronts the reproaches of his enemies. The more others blaspheme God
   the more we should bless him. Thus he corrects his own complaints,
   chiding himself for quarrelling with God's providences and questioning
   his promises; let both these sinful passions be silenced with the
   praises of God. However it be, yet God is good, and we will never think
   hardly of him; God is true, and we will never distrust him. Though the
   glory of David's house be stained and sullied, this shall be our
   comfort, that God is blessed for ever, and his glory cannot be
   eclipsed. If we would have the comfort of the stability of God's
   promise, we must give him the praise of it; in blessing God, we
   encourage ourselves. Here is a double Amen, according to the double
   signification. Amen--so it is, God is blessed for ever. Amen--be it so,
   let God be blessed for ever. He began the psalm with thanksgiving,
   before he made his complaint (v. 1); and now he concludes it with a
   doxology. Those who give God thanks for what he has done may give him
   thanks also for what he will do; God will follow those with his mercies
   who, in a right manner, follow him with their praises.
     __________________________________________________________________

P S A L M S

  PSALM XC.

   The foregoing psalm is supposed to have been penned as late as the
   captivity in Babylon; this, it is plain, was penned as early as the
   deliverance out of Egypt, and yet they are put close together in this
   collection of divine songs. This psalm was penned by Moses (as appears
   by the title), the most ancient penman of sacred writ. We have upon
   record a praising song of his (Exod. xv., which is alluded to Rev. xv.
   3), and an instructing song of his, Deut. xxxii. But this is of a
   different nature from both, for it is called a prayer. It is supposed
   that this psalm was penned upon occasion of the sentence passed upon
   Israel in the wilderness for their unbelief, murmuring, and rebellion,
   that their carcases should fall in the wilderness, that they should be
   wasted away by a series of miseries for thirty-eight years together,
   and that none of them that were then of age should enter Canaan. This
   was calculated for their wanderings in the wilderness, as that other
   song of Moses (Deut. xxxi. 19, 21) was for their settlement in Canaan.
   We have the story to which this psalm seems to refer, Num. xiv.
   Probably Moses penned this prayer to be daily used, either by the
   people in their tents, or, at lest, by the priests in the
   tabernacle-service, during their tedious fatigue in the wilderness. In
   it, I. Moses comforts himself and his people with the eternity of God
   and their interest in him, ver. 1, 2. II. He humbles himself and his
   people with the consideration of the frailty of man, ver. 3-6. III. He
   submits himself and his people to the righteous sentence of God passed
   upon them, ver. 7-11. IV. He commits himself and his people to God by
   prayer for divine mercy and grace, and the return of God's favour, ver.
   12-17. Though it seems to have been penned upon this particular
   occasion, yet it is very applicable to the frailty of human life in
   general, and, in singing it, we may easily apply it to the years of our
   passage through the wilderness of this world, and it furnishes us with
   meditations and prayers very suitable to the solemnity of a funeral.

God's Care of His People; Frailty of Human Life.

   A Prayer of Moses the man of God.

   1 Lord, thou hast been our dwelling place in all generations.   2
   Before the mountains were brought forth, or ever thou hadst formed the
   earth and the world, even from everlasting to everlasting, thou art
   God.   3 Thou turnest man to destruction; and sayest, Return, ye
   children of men.   4 For a thousand years in thy sight are but as
   yesterday when it is past, and as a watch in the night.   5 Thou
   carriest them away as with a flood; they are as a sleep: in the morning
   they are like grass which groweth up.   6 In the morning it
   flourisheth, and groweth up; in the evening it is cut down, and
   withereth.

   This psalm is entitled a prayer of Moses. Where, and in what volume, it
   was preserved from Moses's time till the collection of psalms was begun
   to be made, is uncertain; but, being divinely inspired, it was under a
   special protection: perhaps it was written in the book of Jasher, or
   the book of the wars of the Lord. Moses taught the people of Israel to
   pray, and put words into their mouths which they might make use of in
   turning to the Lord. Moses is here called the man of God, because he
   was a prophet, the father of prophets, and an eminent type of the great
   prophet. In these verses we are taught,

   I. To give God the praise of his care concerning his people at all
   times, and concerning us in our days (v. 1): Lord, thou hast been to us
   a habitation, or dwelling-place, a refuge or help, in all generations.
   Now that they had fallen under God's displeasure, and he threatened to
   abandon them, they plead his former kindnesses to their ancestors.
   Canaan was a land of pilgrimage to their fathers the patriarchs, who
   dwelt there in tabernacles; but then God was their habitation, and,
   wherever they went, they were at home, at rest, in him. Egypt had been
   a land of bondage to them for many years, but even then God was their
   refuge; and in him that poor oppressed people lived and were kept in
   being. Note, True believers are at home in God, and that is their
   comfort in reference to all the toils and tribulations they meet with
   in this world. In him we may repose and shelter ourselves as in our
   dwelling-place.

   II. To give God the glory of his eternity (v. 2): Before the mountains
   were brought forth, before he made the highest part of the dust of the
   world (as it is expressed, Prov. viii. 26), before the earth fell in
   travail, or, as we may read it, before thou hadst formed the earth and
   the world (that is, before the beginning of time) thou hadst a being;
   even from everlasting to everlasting thou art God, an eternal God,
   whose existence has neither its commencement nor its period with time,
   nor is measured by the successions and revolutions of it, but who art
   the same yesterday, to-day, and for ever, without beginning of days, or
   end of life, or change of time. Note, Against all the grievances that
   arise from our own mortality, and the mortality of our friends, we may
   take comfort from God's immortality. We are dying creatures, and all
   our comforts in the world are dying comforts, but God is an everliving
   God, and those shall find him so who have him for theirs.

   III. To own God's absolute sovereign dominion over man, and his
   irresistible incontestable power to dispose of him as he pleases (v.
   3): Thou turnest man to destruction, with a word's speaking, when thou
   pleasest, to the destruction of the body, of the earthly house; and
   thou sayest, Return, you children of men. 1. When God is, by sickness
   or other afflictions, turning men to destruction, he does thereby call
   men to return unto him, that is, to repent of their sins and live a new
   life. This God speaketh once, yea, twice. "Return unto me, from whom
   you have revolted," Jer. iv. 1. 2. When God is threatening to turn men
   to destruction, to bring them to death, and they have received a
   sentence of death within themselves, sometimes he wonderfully restores
   them, and says, as the old translation reads it, Again thou sayest,
   Return to life and health again. For God kills and makes alive again,
   brings down to the grave and brings up. 3. When God turns men to
   destruction, it is according to the general sentence passed upon all,
   which is this, "Return, you children of men, one, as well as another,
   return to your first principles; let the body return to the earth as it
   was (dust to dust, Gen. iii. 19) and let the soul return to God who
   gave it," Eccl. xii. 7. 4. Though God turns all men to destruction, yet
   he will again say, Return, you children of men, at the general
   resurrection, when, though a man dies, yet he shall live again; and
   "then shalt thou call and I will answer (Job xiv. 14, 15); thou shalt
   bid me return, and I shall return." The body, the soul, shall both
   return and unite again.

   IV. To acknowledge the infinite disproportion there is between God and
   men, v. 4. Some of the patriarchs lived nearly a thousand years; Moses
   knew this very well, and had recorded it: but what is their long life
   to God's eternal life? "A thousand years, to us, are a long period,
   which we cannot expect to survive; or, if we could, it is what we could
   not retain the remembrance of; but it is, in thy sight, as yesterday,
   as one day, as that which is freshest in mind; nay, it is but as a
   watch of the night," which was but three hours. 1. A thousand years are
   nothing to God's eternity; they are less than a day, than an hour, to a
   thousand years. Betwixt a minute and a million of years there is some
   proportion, but betwixt time and eternity there is none. The long lives
   of the patriarchs were nothing to God, not so much as the life of a
   child (that is born and dies the same day) is to theirs. 2. All the
   events of a thousand years, whether past or to come, are as present to
   the Eternal Mind as what was done yesterday, or the last hour, is to
   us, and more so. God will say, at the great day, to those whom he has
   turned to destruction, Return--Arise you dead. But it might be objected
   against the doctrine of the resurrection that it is a long time since
   it was expected and it has not yet come. Let that be no difficulty, for
   a thousand years, in God's sight, are but as one day. Nullum tempus
   occurrit regi--To the king all periods are alike. To this purport these
   words are quoted, 2 Pet. iii. 8.

   V. To see the frailty of man, and his vanity even at his best estate
   (v. 5, 6): look upon all the children of men, and we shall see, 1. That
   their life is a dying life: Thou carriest them away as with a flood,
   that is, they are continually gliding down the stream of time into the
   ocean of eternity. The flood is continually flowing, and they are
   carried away with it; as soon as we are born we begin to die, and every
   day of our life carries us so much nearer death; or we are carried away
   violently and irresistibly, as with a flood of waters, as with an
   inundation, which sweeps away all before it; or as the old world was
   carried away with Noah's flood. Though God promised not so to drown the
   world again, yet death is a constant deluge. 2. That it is a dreaming
   life. Men are carried away as with a flood and yet they are as a sleep;
   they consider not their own frailty, nor are aware how near they
   approach to an awful eternity. Like men asleep, they imagine great
   things to themselves, till death wakes them, and puts an end to the
   pleasing dream. Time passes unobserved by us, as it does with men
   asleep; and, when it is over, it is as nothing. 3. That it is a short
   and transient life, like that of the grass which grows up and
   flourishes, in the morning looks green and pleasant, but in the evening
   the mower cuts it down, and it immediately withers, changes its colour,
   and loses all its beauty. Death will change us shortly, perhaps
   suddenly; and it is a great change that death will make with us in a
   little time. Man, in his prime, does but flourish as the grass, which
   is weak, and low, and tender, and exposed, and which, when the winter
   of old age comes, will wither of itself: but he may be mown down by
   disease or disaster, as the grass is, in the midst of summer. All flesh
   is as grass.

Penitent Submission.

   7 For we are consumed by thine anger, and by thy wrath are we troubled.
     8 Thou hast set our iniquities before thee, our secret sins in the
   light of thy countenance.   9 For all our days are passed away in thy
   wrath: we spend our years as a tale that is told.   10 The days of our
   years are threescore years and ten; and if by reason of strength they
   be fourscore years, yet is their strength labour and sorrow; for it is
   soon cut off, and we fly away.   11 Who knoweth the power of thine
   anger? even according to thy fear, so is thy wrath.

   Moses had, in the foregoing verses, lamented the frailty of human life
   in general; the children of men are as a sleep and as the grass. But
   here he teaches the people of Israel to confess before God that
   righteous sentence of death which they were under in a special manner,
   and which by their sins they had brought upon themselves. Their share
   in the common lot of mortality was not enough, but they are, and must
   live and die, under peculiar tokens of God's displeasure. Here they
   speak of themselves: We Israelites are consumed and troubled, and our
   days have passed away.

   I. They are here taught to acknowledge the wrath of God to be the cause
   of all their miseries. We are consumed, we are troubled, and it is by
   thy anger, by thy wrath (v. 7); our days have passed away in thy wrath,
   v. 9. The afflictions of the saints often come purely from God's love,
   as Job's; but the rebukes of sinners, and of good men for their sins,
   must be seen coming from the anger of God, who takes notice of, and is
   much displeased with, the sins of Israel. We are too apt to look upon
   death as no more than a debt owing to nature; whereas it is not so; if
   the nature of man had continued in its primitive purity and rectitude,
   there would have been no such debt owing to it. It is a debt to the
   justice of God, a debt to the law. Sin entered into the world, and
   death by sin. Are we consumed by decays of nature, the infirmities of
   age, or any chronic disease? We must ascribe it to God's anger. Are we
   troubled by any sudden or surprising stroke? That also is the fruit of
   God's wrath, which is thus revealed from heaven against the ungodliness
   and unrighteousness of men.

   II. They are taught to confess their sins, which had provoked the wrath
   of God against them (v. 8): Thou hast set our iniquities before thee,
   even our secret sins. It was not without cause that God was angry with
   them. He had said, Provoke me not, and I will do you no hurt; but they
   had provoked him, and will own that, in passing this severe sentence
   upon them, he justly punished them, 1. For their open contempts of him
   and the daring affronts they had given him: Thou hast set our
   iniquities before thee. God had herein an eye to their unbelief and
   murmuring, their distrusting his power and their despising the pleasant
   land: these he set before them when he passed that sentence on them;
   these kindled the fire of God's wrath against them and kept good things
   from them. 2. For their more secret departures from him: "Thou hast set
   our secret sins (those which go no further than the heart, and which
   are at the bottom of all the overt acts) in the light of thy
   countenance; that is, thou hast discovered these, and brought these
   also to the account, and made us to see them, who before overlooked
   them." Secret sins are known to God and shall be reckoned for. Those
   who in heart return into Egypt, who set up idols in their heart, shall
   be dealt with as revolters or idolaters. See the folly of those who go
   about to cover their sins, for they cannot cover them.

   III. They are taught to look upon themselves as dying and passing away,
   and not to think either of a long life or of a pleasant one; for the
   decree gone forth against them was irreversible (v. 9): All our days
   are likely to be passed away in thy wrath, under the tokens of thy
   displeasure; and, though we are not quite deprived of the residue of
   our years, yet we are likely to spend them as a tale that is told. The
   thirty-eight years which, after this, they wore away in the wilderness,
   were not the subject of the sacred history; for little or nothing is
   recorded of that which happened to them from the second year to the
   fortieth. After they came out of Egypt their time was perfectly trifled
   away, and was not worthy to be the subject of a history, but only of a
   tale that is told; for it was only to pass away time, like telling
   stories, that they spent those years in the wilderness; all that while
   they were in the consuming, and another generation was in the raising.
   When they came out of Egypt there was not one feeble person among their
   tribes (Ps. cv. 37); but now they were feeble. Their joyful prospect of
   a prosperous glorious life in Canaan was turned into the melancholy
   prospect of a tedious inglorious death in the wilderness; so that their
   whole life was now as impertinent a thing as ever any winter-tale was.
   That is applicable to the state of every one of us in the wilderness of
   this world: We spend our years, we bring them to an end, each year, and
   all at last, as a tale that is told--as the breath of our mouth in
   winter (so some), which soon disappears--as a thought (so some), than
   which nothing more quick--as a word, which is soon spoken, and then
   vanishes into air--or as a tale that is told. The spending of our years
   is like the telling of a tale. A year, when it past, is like a tale
   when it is told. Some of our years are a pleasant story, others as a
   tragical one, most mixed, but all short and transient: that which was
   long in the doing may be told in a short time. Our years, when they are
   gone, can no more be recalled than the word that we have spoken can.
   The loss and waste of our time, which are our fault and folly, may be
   thus complained of: we should spend our years like the despatch of
   business, with care and industry; but, alas! we do spend them like the
   telling of a tale, idle, and to little purpose, carelessly, and without
   regard. Every year passed as a tale that is told; but what was the
   number of them? As they were vain, so they were few (v. 10), seventy or
   eighty at most, which may be understood either, 1. Of the lives of the
   Israelites in the wilderness; all those that were numbered when they
   came out of Egypt, above twenty years old, were to die within
   thirty-eight years; they numbered those only that were able to go forth
   to war, most of whom, we may suppose, were between twenty and forty,
   who therefore must have all died before eighty years old, and many
   before sixty, and perhaps much sooner, which was far short of the years
   of the lives of their fathers. And those that lived to seventy or
   eighty, yet, being under a sentence of consumption and a melancholy
   despair of ever seeing through this wilderness-state, their strength,
   their life, was nothing but labour and sorrow, which otherwise would
   have been made a new life by the joys of Canaan. See what work sin
   made. Or, 2. Of the lives of men in general, ever since the days of
   Moses. Before the time of Moses it was usual for men to live about 100
   years, or nearly 150; but, since, seventy or eighty is the common
   stint, which few exceed and multitudes never come near. We reckon those
   to have lived to the age of man, and to have had as large a share of
   life as they had reason to expect, who live to be seventy years old;
   and how short a time is that compared with eternity! Moses was the
   first that committed divine revelation to writing, which, before, had
   been transmitted by tradition; now also both the world and the church
   were pretty well peopled, and therefore there were not now the same
   reasons for men's living long that there had been. If, by reason of a
   strong constitution, some reach to eighty years, yet their strength
   then is what they have little joy of; it does but serve to prolong
   their misery, and make their death the more tedious; for even their
   strength then is labour and sorrow, much more their weakness; for the
   years have come which they have no pleasure in. Or it may be taken
   thus: Our years are seventy, and the years of some, by reason of
   strength, are eighty; but the breadth of our years (for so the latter
   word signifies, rather than strength), the whole extent of them, from
   infancy to old age, is but labour and sorrow. In the sweat of our face
   we must eat bread; our whole life is toilsome and troublesome; and
   perhaps, in the midst of the years we count upon, it is soon cut off,
   and we fly away, and do not live out half our days.

   IV. They are taught by all this to stand in awe of the wrath of God (v.
   11): Who knows the power of thy anger? 1. None can perfectly comprehend
   it. The psalmist speaks as one afraid of God's anger, and amazed at the
   greatness of the power of it; who knows how far the power of God's
   anger can reach and how deeply it can wound? The angels that sinned
   knew experimentally the power of God's anger; damned sinners in hell
   know it; but which of us can fully comprehend or describe it? 2. Few do
   seriously consider it as they ought. Who knows it, so as to improve the
   knowledge of it? Those who make a mock at sin, and make light of
   Christ, surely do not know the power of God's anger. For, according to
   thy fear, so is thy wrath; God's wrath is equal to the apprehensions
   which the most thoughtful serious people have of it; let men have ever
   so great a dread upon them of the wrath of God, it is not greater than
   there is cause for and than the nature of the thing deserves. God has
   not in his word represented his wrath as more terrible than really it
   is; nay, what is felt in the other world is infinitely worse than what
   is feared in this world. Who among us can dwell with that devouring
   fire?

Prayers for Mercy.

   12 So teach us to number our days, that we may apply our hearts unto
   wisdom.   13 Return, O Lord, how long? and let it repent thee
   concerning thy servants.   14 O satisfy us early with thy mercy; that
   we may rejoice and be glad all our days.   15 Make us glad according to
   the days wherein thou hast afflicted us, and the years wherein we have
   seen evil.   16 Let thy work appear unto thy servants, and thy glory
   unto their children.   17 And let the beauty of the Lord our God be
   upon us: and establish thou the work of our hands upon us; yea, the
   work of our hands establish thou it.

   These are the petitions of this prayer, grounded upon the foregoing
   meditations and acknowledgments. Is any afflicted? Let him learn thus
   to pray. Four things they are here directed to pray for:--

   I. For a sanctified use of the sad dispensation they were now under.
   Being condemned to have our days shortened, "Lord, teach us to number
   our days (v. 12); Lord, give us grace duly to consider how few they
   are, and how little a while we have to live in this world." Note, 1. It
   is an excellent art rightly to number our days, so as not to be out in
   our calculation, as he was who counted upon many years to come when,
   that night, his soul was required of him. We must live under a constant
   apprehension of the shortness and uncertainty of life and the near
   approach of death and eternity. We must so number our days as to
   compare our work with them, and mind it accordingly with a double
   diligence, as those that have no time to trifle. 2. Those that would
   learn this arithmetic must pray for divine instruction, must go to God,
   and beg of him to teach them by his Spirit, to put them upon
   considering and to give them a good understanding. 3. We then number
   our days to good purpose when thereby our hearts are inclined and
   engaged to true wisdom, that is, to the practice of serious godliness.
   To be religious is to be wise; this is a thing to which it is necessary
   that we apply our hearts, and the matter requires and deserves a close
   application, to which frequent thoughts of the uncertainty of our
   continuance here, and the certainty of our removal hence, will very
   much contribute.

   II. For the turning away of God's anger from them, that though the
   decree had gone forth, and was past revocation, there was no remedy,
   but they must die in the wilderness: "Yet return, O Lord! be thou
   reconciled to us, and let it repent thee concerning thy servants (v.
   13); send us tidings of peace to comfort us again after these heavy
   tidings. How long must we look upon ourselves as under thy wrath, and
   when shall we have some token given us of our restoration to thy
   favour? We are thy servants, thy people (Isa. lxiv. 9); when wilt thou
   change thy way toward us?" In answer to this prayer, and upon their
   profession of repentance (Num. xiv. 39, 40), God, in the next chapter,
   proceeding with the laws concerning sacrifices (Num. xv. 1, &c.), which
   was a token that it repented him concerning his servants; for, if the
   Lord had been pleased to kill them, he would not have shown them such
   things as these.

   III. For comfort and joy in the returns of God's favour to them, v. 14,
   15. They pray for the mercy of God; for they pretend not to plead any
   merit of their own. Have mercy upon us, O God! is a prayer we are all
   concerned to say Amen to. Let us pray for early mercy, the seasonable
   communications of divine mercy, that God's tender mercies may speedily
   prevent us, early in the morning of our days, when we are young and
   flourishing, v. 6. Let us pray for the true satisfaction and happiness
   which are to be had only in the favour and mercy of God, Ps. iv. 6, 7.
   A gracious soul, if it may but be satisfied of God's lovingkindness,
   will be satisfied with it, abundantly satisfied, will take up with
   that, and will take up with nothing short of it. Two things are pleaded
   to enforce this petition for God's mercy:-- 1. That it would be a full
   fountain of future joys: "O satisfy us with thy mercy, not only that we
   may be easy and at rest within ourselves, which we can never be while
   we lie under thy wrath, but that we may rejoice and be glad, not only
   for a time, upon the first indications of thy favour, but all our days,
   though we are to spend them in the wilderness." With respect to those
   that make God their chief joy, as their joy may be full (1 John i. 4),
   so it may be constant, even in this vale of tears; it is their own
   fault if they are not glad all their days, for his mercy will furnish
   them with joy in tribulation and nothing can separate them from it. 2.
   That it would be a sufficient balance to their former griefs: "Make us
   glad according to the days wherein thou has afflicted us; let the days
   of our joy in thy favour be as many as the days of our pain for thy
   displeasure have been and as pleasant as those have been gloomy. Lord,
   thou usest to set the one over-against the other (Eccl. vii. 14); do so
   in our case. Let it suffice that we have drunk so long of the cup of
   trembling; now put into our hands the cup of salvation." God's people
   reckon the returns of God's lovingkindness a sufficient recompence for
   all their troubles.

   IV. For the progress of the work of God among them notwithstanding, v.
   16, 17. 1. That he would manifest himself in carrying it on: "Let thy
   work appear upon thy servants; let it appear that thou hast wrought
   upon us, to bring us home to thyself and to fit us for thyself." God's
   servants cannot work for him unless he work upon them, and work in them
   both to will and to do; and then we may hope the operations of God's
   providence will be apparent for us when the operations of his grace are
   apparent upon us. "Let thy work appear, and in it thy glory will appear
   to us and those that shall come after us." In praying for God's grace
   God's glory must be our end; and we must therein have an eye to our
   children as well as to ourselves, that they also may experience God's
   glory appearing upon them, so as to change them into the same image,
   from glory to glory. Perhaps, in this prayer, they distinguish between
   themselves and their children, for so God distinguished in his late
   message to them (Num. xiv. 31, Your carcases shall fall in this
   wilderness, but your little ones I will bring into Canaan): "Lord," say
   they, "let thy work appear upon us, to reform us, and bring us to a
   better temper, and then let thy glory appear to our children, in
   performing the promise to them which we have forfeited the benefit of."
   2. That he would countenance and strengthen them in carrying it on, in
   doing their part towards it. (1.) That he would smile upon them in it:
   Let the beauty of the Lord our God be upon us; let it appear that God
   favours us. Let us have God's ordinances kept up among us and the
   tokens of God's presence with his ordinances; so some. We may apply
   this petition both to our sanctification and to our consolation.
   Holiness is the beauty of the Lord our God; let that be upon us in all
   we say and do; let the grace of God in us, and the light of our good
   works, make our faces to shine (that is the comeliness God puts upon
   us, and those are comely indeed who are so beautified), and then let
   divine consolations put gladness into our hearts, and a lustre upon our
   countenances, and that also will be the beauty of the Lord upon us, as
   our God. (2.) That he would prosper them in it: Establish thou the work
   of our hands upon us. God's working upon us (v. 16) does not discharge
   us from using our utmost endeavours in serving him and working out our
   salvation. But, when we have done all, we must wait upon God for the
   success, and beg of him to prosper our handy works, to give us to
   compass what we aim at for his glory. We are so unworthy of divine
   assistance, and yet so utterly insufficient to bring any thing to pass
   without it, that we have need to be earnest for it and to repeat the
   request: Yea, the work of our hands, establish thou it, and, in order
   to that, establish us in it.
     __________________________________________________________________

P S A L M S

  PSALM XCI.

   Some of the ancients were of opinion that Moses was the penman, not
   only of the foregoing psalm, which is expressly said to be his, but
   also of the eight that next follow it; but that cannot be, for Ps. xcv.
   is expressly said to be penned by David, and long after Moses, Heb. iv.
   7. It is probable that this psalm also was penned by David; it is a
   writ of protection for all true believers, not in the name of king
   David, or under his broad seal; he needed it himself, especially if the
   psalm was penned, as some conjecture it was, at the time of the
   pestilence which was sent for his numbering the people; but in the name
   of the King of kings, and under the broad seal of Heaven. Observe, I.
   The psalmist's own resolution to take God for his keeper (ver. 2), from
   which he gives both direction and encouragement to others, ver. 9. II.
   The promises which are here made, in God's name, to all those that do
   so in sincerity. 1. They shall be taken under the peculiar care of
   Heaven, ver. 1, 4. 2. They shall be delivered from the malice of the
   powers of darkness (ver. 3, 5, 6), and that by a distinguishing
   preservation, ver. 7, 8. 3. They shall be the charge of the holy
   angels, ver. 10-12. 4. They shall triumph over their enemies, ver. 13.
   5. They shall be the special favourites of God himself, ver. 14-16. In
   singing this we must shelter ourselves under, and then solace ourselves
   in, the divine protection. Many think that to Christ, as Mediator,
   these promises do primarily belong (Isa. xlix. 2), not because to him
   the devil applied one of these promises (Matt. iv. 6), but because to
   him they are very applicable, and, coming through him, they are more
   sweet and sure to all believers.

The Security of Believers.

   1 He that dwelleth in the secret place of the most High shall abide
   under the shadow of the Almighty.   2 I will say of the Lord, He is my
   refuge and my fortress: my God; in him will I trust.   3 Surely he
   shall deliver thee from the snare of the fowler, and from the noisome
   pestilence.   4 He shall cover thee with his feathers, and under his
   wings shalt thou trust: his truth shall be thy shield and buckler.   5
   Thou shalt not be afraid for the terror by night; nor for the arrow
   that flieth by day;   6 Nor for the pestilence that walketh in
   darkness; nor for the destruction that wasteth at noonday.   7 A
   thousand shall fall at thy side, and ten thousand at thy right hand;
   but it shall not come nigh thee.   8 Only with thine eyes shalt thou
   behold and see the reward of the wicked.

   In these verses we have,

   I. A great truth laid down in general, That all those who live a life
   of communion with God are constantly safe under his protection, and may
   therefore preserve a holy serenity and security of mind at all times
   (v. 1): He that dwells, that sits down, in the secret place of the Most
   High, shall abide under the shadow of the Almighty; he that by faith
   chooses God for his guardian shall find all that in him which he needs
   or can desire. Note, 1. It is the character of a true believer that he
   dwells in the secret place of the Most High; he is at home in God,
   returns to God, and reposes in him as his rest; he acquaints himself
   with inward religion, and makes heart-work of the service of God,
   worships within the veil, and loves to be alone with God, to converse
   with him in solitude. 2. It is the privilege and comfort of those that
   do so that they abide under the shadow of the Almighty; he shelters
   them, and comes between them and every thing that would annoy them,
   whether storm or sunshine. They shall not only have an admittance, but
   a residence, under God's protection; he will be their rest and refuge
   for ever.

   II. The psalmist's comfortable application of this to himself (v. 2): I
   will say of the Lord, whatever others say of him, "He is my refuge; I
   choose him as such, and confide in him. Others make idols their refuge,
   but I will say of Jehovah, the true and living God, He is my refuge:
   any other is a refuge of lies. He is a refuge that will not fail me;
   for he is my fortress and strong-hold." Idolaters called their idols
   Mahuzzim, their most strong-hold (Dan. xi. 39), but therein they
   deceived themselves; those only secure themselves that make the Lord
   their God, their fortress. There being no reason to question his
   sufficiency, fitly does it follow, In him will I trust. If Jehovah be
   our God, our refuge, and our fortress, what can we desire which we may
   not be sure to find in him? He is neither fickle nor false, neither
   weak nor mortal; he is God and not man, and therefore there is no
   danger of being disappointed in him. We know whom we have trusted.

   III. The great encouragement he gives to others to do likewise, not
   only from his own experience of the comfort of it (for in that there
   might possibly be a fallacy), but from the truth of God's promise, in
   which there neither is nor can be any deceit (v. 3, 4, &c.): Surely he
   shall deliver thee. Those who have themselves found the comfort of
   making God their refuge cannot but desire that others may do so. Now
   here it is promised,

   1. That believers shall be kept from those mischiefs which they are in
   imminent danger of, and which would be fatal to them (v. 3), from the
   snare of the fowler, which is laid unseen and catches the unwary prey
   on a sudden, and from the noisome pestilence, which seizes men unawares
   and against which there is no guard. This promise protects, (1.) The
   natural life, and is often fulfilled in our preservation from those
   dangers which are very threatening and very near, while yet we
   ourselves are not apprehensive of them, any more than the bird is of
   the snare of the fowler. We owe it, more than we are sensible, to the
   care of the divine Providence that we have been kept from infectious
   diseases and out of the hands of the wicked and unreasonable. (2.) The
   spiritual life, which is protected by divine grace from the temptations
   of Satan, which are as the snares of the fowler, and from the contagion
   of sin, which is the noisome pestilence. He that has given grace to be
   the glory of the soul will create a defence upon all that glory.

   2. That God himself will be their protector; those must needs be safe
   who have him for their keeper, and successful for whom he undertakes
   (v. 4): He shall cover thee, shall keep thee secret (Ps. xxxi. 20), and
   so keep thee safe, Ps. xxvii. 5. God protects believers, (1.) With the
   greatest tenderness and affection, which is intimated in that, He shall
   cover thee with his feathers, under his wings, which alludes to the hen
   gathering her chickens under wings, Matt. xxiii. 37. By natural
   instinct she not only protects them, but calls them under that
   protection when she sees them in danger, not only keeps them safe, but
   cherishes them and keeps them warm. To this the great God is pleased to
   compare his care of his people, who are helpless as the chickens, and
   easily made a prey of, but are invited to trust under the shadow of the
   wings of the divine promise and providence, which is the periphrasis of
   a proselyte to the true religion, that he has come to trust under the
   wings of the God of Israel, Ruth ii. 12. (2.) With the greatest power
   and efficacy. Wings and feathers, though spread with the greatest
   tenderness, are yet weak, and easily broken through, and therefore it
   is added, His truth shall be thy shield and buckler, a strong defence.
   God is willing to guard his people as the hen is to guard the chickens,
   and as able as a man of war in armour.

   3. That he will not only keep them from evil, but from the fear of
   evil, v. 5, 6. Here is, (1.) Great danger supposed; the mention of it
   is enough to frighten us; night and day we lie exposed, and those that
   are apt to be timorous will in neither period think themselves safe.
   When we are retired into our chambers, our beds, and have made all as
   safe as we can about us, yet there is terror by night, from thieves and
   robbers, winds and storms, besides those things that are the creatures
   of fancy and imagination, which are often most frightful of all. We
   read of fear in the night, Cant. iii. 8. There is also a pestilence
   that walketh in darkness, as that was which slew the first-born of the
   Egyptians, and the army of the Assyrians. No locks nor bars can shut
   out diseases, while we carry about with us in our bodies the seeds of
   them. But surely in the day-time, when we can look about us, we are not
   so much in danger; yes, there is an arrow that flieth by day too, and
   yet flies unseen; there is a destruction that wasteth at high-noon,
   when we are awake and have all our friends about us; even then we
   cannot secure ourselves, nor can they secure us. It was in the day-time
   that that pestilence wasted which was sent to chastise David for
   numbering the people, on occasion of which some think this psalm was
   penned. But, (2.) Here is great security promised to believers in the
   midst of this danger: "Thou shalt not be afraid. God by his grace will
   keep thee from disquieting distrustful fear (that fear which hath
   torment) in the midst of the greatest dangers. Wisdom shall keep thee
   from being causelessly afraid, and faith shall keep thee from being
   inordinately afraid. Thou shalt not be afraid of the arrow, as knowing
   that though it may hit thee it cannot hurt thee; if it take away the
   natural life, yet it shall be so far from doing any prejudice to the
   spiritual life that it shall be its perfection." A believer needs not
   fear, and therefore should not fear, any arrow, because the point is
   off, the poison is out. O death! where is thy sting? It is also under
   divine direction, and will hit where God appoints and not otherwise.
   Every bullet has its commission. Whatever is done our heavenly Father's
   will is done; and we have no reason to be afraid of that.

   4. That they shall be preserved in common calamities, in a
   distinguishing way (v. 7): "When death rides in triumph, and diseases
   rage, so that thousands and ten thousands fall, fall by sickness, or
   fall by the sword in battle, fall at thy side, at thy right hand, and
   the sight of their fall is enough to frighten thee, and if they fall by
   the pestilence their falling so near thee may be likely to infect thee,
   yet it shall not come nigh thee, the death shall not, the fear of death
   shall not." Those that preserve their purity in times of general
   corruption may trust God with their safety in times of general
   desolation. When multitudes die round about us, though thereby we must
   be awakened to prepare for our own death, yet we must not be afraid
   with any amazement, nor make ourselves subject to bondage, as many do
   all their life-time, through fear of death, Heb. ii. 15. The sprinkling
   of blood secured the first-born of Israel when thousands fell. Nay, it
   is promised to God's people that they shall have the satisfaction of
   seeing, not only God's promises fulfilled to them, but his threatenings
   fulfilled upon those that hate them (v. 8): Only with thy eyes shalt
   thou behold and see the just reward of the wicked, which perhaps refers
   to the destruction of the first-born of Egypt by the pestilence, which
   was both the punishment of the oppressors and the enlargement of the
   oppressed; this Israel saw when they saw themselves unhurt, untouched.
   As it will aggravate the damnation of sinners that with their eyes they
   shall behold and see the reward of the righteous (Luke xiii. 28), so it
   will magnify the salvation of the saints that with their eyes they
   shall behold and see the destruction of the wicked, Isa. lxvi. 24; Ps.
   lviii. 10.

The Security of Believers.

   9 Because thou hast made the Lord, which is my refuge, even the most
   High, thy habitation;   10 There shall no evil befal thee, neither
   shall any plague come nigh thy dwelling.   11 For he shall give his
   angels charge over thee, to keep thee in all thy ways.   12 They shall
   bear thee up in their hands, lest thou dash thy foot against a stone.
   13 Thou shalt tread upon the lion and adder: the young lion and the
   dragon shalt thou trample under feet.   14 Because he hath set his love
   upon me, therefore will I deliver him: I will set him on high, because
   he hath known my name.   15 He shall call upon me, and I will answer
   him: I will be with him in trouble; I will deliver him, and honour him.
     16 With long life will I satisfy him, and show him my salvation.

   Here are more promises to the same purport with those in the foregoing
   verses, and they are exceedingly great and precious, and sure to all
   the seed.

   I. The psalmist assures believers of divine protection, from his own
   experience; and that which he says is the word of God, and what we may
   rely upon. Observe, 1. The character of those who shall have the
   benefit and comfort of these promises; it is much the same with that,
   v. 1. They are such as make the Most High their habitation (v. 9), as
   are continually with God and rest in him, as make his name both their
   temple and their strong tower, as dwell in love and so dwell in God. It
   is our duty to be at home in God, to make our choice of him, and then
   to live our life in him as our habitation, to converse with him, and
   delight in him, and depend upon him; and then it shall be our privilege
   to be at home in God; we shall be welcome to him as a man to his own
   habitation, without any let, hindrance, or molestation, from the
   arrests of the law or the clamours of conscience; then too we shall be
   safe in him, shall be kept in perfect peace, Isa. xxvi. 3. To encourage
   us to make the Lord our habitation, and to hope for safety and
   satisfaction in him, the psalmist intimates the comfort he had had in
   doing so: "He whom thou makest thy habitation is my refuge; and I have
   found him firm and faithful, and in him there is room enough, and
   shelter enough, both for thee and me." In my father's house there are
   many mansions, one needs not crowd another, much less crowd out
   another. 2. The promises that are sure to all those who have thus made
   the Most High their habitation. (1.) That, whatever happens to them,
   nothing shall hurt them (v. 10): "There shall no evil befal thee;
   though trouble or affliction befal thee, yet there shall be no real
   evil in it, for it shall come from the love of God and shall be
   sanctified; it shall come, not for thy hurt, but for thy good; and
   though, for the present, it be not joyous but grievous, yet, in the
   end, it shall yield so well that thou thyself shalt own no evil befel
   thee. It is not an evil, an only evil, but there is a mixture of good
   in it and a product of good by it. Nay, not thy person only, but thy
   dwelling, shall be taken under the divine protection: There shall no
   plague come nigh that, nothing to do thee or thine any damage." Nihil
   accidere bono viro mali potest--No evil can befal a good man. Seneca De
   Providentia. (2.) That the angels of light shall be serviceable to
   them, v. 11, 12. This is a precious promise, and speaks a great deal
   both of honour and comfort to the saints, nor is it ever the worse for
   being quoted and abused by the devil in tempting Christ, Matt. iv. 6.
   Observe, [1.] The charge given to the angels concerning the saints. He
   who is the Lord of the angels, who gave them their being and gives laws
   to them, whose they are and whom they were made to serve, he shall give
   his angels a charge over thee, not only over the church in general, but
   over every particular believer. The angels keep the charge of the Lord
   their God; and this is the charge they receive from him. It denotes the
   great care God takes of the saints, in that the angels themselves shall
   be charged with them, and employed for them. The charge is to keep thee
   in all thy ways; here is a limitation of the promise: They shall keep
   thee in thy ways, that is, "as long as thou keepest in the way of thy
   duty;" those that go out of that way put themselves out of God's
   protection. This word the devil left out when he quoted the promise to
   enforce a temptation, knowing how much it made against him. But observe
   the extent of the promise; it is to keep thee in all thy ways: even
   where there is no apparent danger yet we need it, and where there is
   the most imminent danger we shall have it. Wherever the saints go the
   angels are charged with them, as the servants are with the children.
   [2.] The care which the angels take of the saints, pursuant to this
   charge: They shall bear thee up in their hands, which denotes both
   their great ability and their great affection. They are able to bear up
   the saints out of the reach of danger, and they do it with all the
   tenderness and affection wherewith the nurse carries the little child
   about in her arms; it speaks us helpless and them helpful. They are
   condescending in their ministrations; they keep the feet of the saints,
   lest they dash them against a stone, lest they stumble and fall into
   sin and into trouble. [3.] That the powers of darkness shall be
   triumphed over by them (v. 13): Thou shalt tread upon the lion and
   adder. The devil is called a roaring lion, the old serpent, the red
   dragon; so that to this promise the apostle seems to refer in that
   (Rom. xvi. 20), The God of peace shall tread Satan under your feet.
   Christ has broken the serpent's head, spoiled our spiritual enemies
   (Col. ii. 15), and through him we are more than conquerors; for Christ
   calls us, as Joshua called the captains of Israel, to come and set our
   feet on the necks of vanquished enemies. Some think that this promise
   had its full accomplishment in Christ, and the miraculous power which
   he had over the whole creation, healing the sick, casting out devils,
   and particularly putting it into his disciples' commission that they
   should take up serpents, Mark xvi. 18. It may be applied to that care
   of the divine Providence by which we are preserved from ravenous
   noxious creatures (the wild beasts of the field shall be at peace with
   thee, Job v. 23); nay, and have ways and means of taming them, Jam.
   iii. 7.

   II. He brings in God himself speaking words of comfort to the saints,
   and declaring the mercy he had in store for them, v. 14-16. Some make
   this to be spoken to the angels as the reason of the charge given them
   concerning the saints, as if he had said, "Take care of them, for they
   are dear to me, and I have a tender concern for them." And now, as
   before, we must observe,

   1. To whom these promises do belong; they are described by three
   characters:--(1.) They are such as know God's name. His nature we
   cannot fully know; but by his name he has made himself known, and with
   that we must acquaint ourselves. (2.) They are such as have set their
   love upon him; and those who rightly know him will love him, will place
   their love upon him as the only adequate object of it, will let out
   their love towards him with pleasure and enlargement, and will fix
   their love upon him with a resolution never to remove it to any rival.
   (3.) They are such as call upon him, as by prayer keep up a constant
   correspondence with him, and in every difficult case refer themselves
   to him.

   2. What the promises are which God makes to the saints. (1.) That he
   will, in due time, deliver them out of trouble: I will deliver him (v.
   14 and again v. 15), denoting a double deliverance, living and dying, a
   deliverance in trouble and a deliverance out of trouble. If God
   proportions the degree and continuance of our troubles to our strength,
   if he keeps us from offending him in our troubles, and makes our death
   our discharge, at length, from all our troubles, then this promise is
   fulfilled. See Ps. xxxiv. 19; 2 Tim. iii. 11; iv. 18. (2.) That he
   will, in the mean time, be with them in trouble, v. 15. If he does not
   immediately put a period to their afflictions, yet they shall have his
   gracious presence with them in their troubles; he will take notice of
   their sorrows, and know their souls in adversity, will visit them
   graciously by his word and Spirit, and converse with them, will take
   their part, will support and comfort them, and sanctify their
   afflictions to them, which will be the surest token of his presence
   with them in their troubles. (3.) That herein he will answer their
   prayers: He shall call upon me; I will pour upon him the spirit of
   prayer, and then I will answer, answer by promises (Ps. lxxxv. 8),
   answer by providences, bringing in seasonable relief, and answer by
   graces, strengthening them with strength in their souls (Ps. cxxxviii.
   3); thus he answered Paul with grace sufficient, 2 Cor. xii. 9. (4.)
   That he will exalt and dignify them: I will set him on high, out of the
   reach of trouble, above the stormy region, on a rock above the waves,
   Isa. xxxiii. 16. They shall be enabled, by the grace of God, to look
   down upon the things of this world with a holy contempt and
   indifference, to look up to the things of the other world with a holy
   ambition and concern; and then they are set on high. I will honour him;
   those are truly honourable whom God puts honour upon by taking them
   into covenant and communion with himself and designing them for his
   kingdom and glory, John xii. 26. (5.) That they shall have a
   sufficiency of life in this world (v. 16): With length of days will I
   satisfy him; that is, [1.] They shall live long enough: they shall be
   continued in this world till they have done the work they were sent
   into this world for and are ready for heaven, and that is long enough.
   Who would wish to live a day longer than God has some work to do,
   either by him or upon him? [2.] They shall think it long enough; for
   God by his grace shall wean them from the world and make them willing
   to leave it. A man may die young, and yet die full of days, satur
   dierum--satisfied with living. A wicked worldly man is not satisfied,
   no, not with long life; he still cries, Give, give. But he that has his
   treasure and heart in another world has soon enough of this; he would
   not live always. (6.) That they shall have an eternal life in the other
   world. This crowns the blessedness: I will show him my salvation, show
   him the Messiah (so some); good old Simeon was then satisfied with long
   life when he could say, My eyes have seen thy salvation, nor was there
   any greater joy to the Old-Testament saints than to see Christ's day,
   though at a distance. It is more probably that the word refers to the
   better country, that is, the heavenly, which the patriarchs desired and
   sought: he will show him that, bring him to that blessed state, the
   felicity of which consists so much in seeing that face to face which we
   here see through a glass darkly; and, in the mean time, he will give
   him a prospect of it. All these promises, some think, point primarily
   at Christ, and had their accomplishment in his resurrection and
   exaltation.
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P S A L M S

  PSALM XCII.

   It is a groundless opinion of some of the Jewish writers (who are
   usually free of their conjectures) that this psalm was penned and sung
   by Adam in innocency, on the first sabbath. It is inconsistent with the
   psalm itself, which speaks of the workers of iniquity, when as yet sin
   had not entered. It is probable that it was penned by David, and, being
   calculated for the sabbath day, I. Praise, the business of the sabbath,
   is here recommended, ver. 1-3. II. God's works, which gave occasion for
   the sabbath, are here celebrated as great and unsearchable in general,
   ver. 4-6. In particular, with reference to the works both of providence
   and redemption, the psalmist sings unto God both of mercy and judgment,
   the ruin of sinners and the joy of saints, three times counterchanged.
   1. The wicked shall perish (ver. 7), but God is eternal, ver. 8. 2.
   God's enemies shall be cut off, but David shall be exalted, ver. 9, 10.
   3. David's enemies shall be confounded (ver. 11), but all the righteous
   shall be fruitful and flourishing, ver. 12-15. In singing this psalm we
   must take pleasure in giving to God the glory due to his name, and
   triumph in his works.

Incitements to Praise of God.

   A psalm or song for the sabbath day.

   1 It is a good thing to give thanks unto the Lord, and to sing praises
   unto thy name, O most High:   2 To show forth thy lovingkindness in the
   morning, and thy faithfulness every night,   3 Upon an instrument of
   ten strings, and upon the psaltery; upon the harp with a solemn sound.
     4 For thou, Lord, hast made me glad through thy work: I will triumph
   in the works of thy hands.   5 O Lord, how great are thy works! and thy
   thoughts are very deep.   6 A brutish man knoweth not; neither doth a
   fool understand this.

   This psalm was appointed to be sung, at least it usually was sung, in
   the house of the sanctuary on the sabbath day, that day of rest, which
   was an instituted memorial of the work of creation, of God's rest from
   that work, and the continuance of it in his providence; for the Father
   worketh hitherto. Note, 1. The sabbath day must be a day, not only of
   holy rest, but of holy work, and the rest is in order to the work. 2.
   The proper work of the sabbath is praising God; every sabbath day must
   be a thanksgiving-day; and the other services of the day must be in
   order to this, and therefore must by no means thrust this into a
   corner. One of the Jewish writers refers it to the kingdom of the
   Messiah, and calls it, A psalm or song for the age to come, which shall
   be all sabbath. Believers, through Christ, enjoy that sabbatism which
   remains for the people of God (Heb. iv. 9), the beginning of the
   everlasting sabbath. In these verses,

   I. We are called upon and encouraged to praise God (v. 1-3): It is a
   good thing to give thanks unto the Lord. Praising God is good work: it
   is good in itself and good for us. It is our duty, the rent, the
   tribute, we are to pay to our great Lord; we are unjust if we withhold
   it. It is our privilege that we are admitted to praise God, and have
   hope to be accepted in it. It is good, for it is pleasant and
   profitable, work that is its own wages; it is the work of angels, the
   work of heaven. It is good to give thanks for the mercies we have
   received, for that is the way of fetching in further mercy: it is fit
   to sing to his name who is Most High, exalted above all blessing and
   praise. Now observe here, 1. How we must praise God. We must do it by
   showing forth his lovingkindness and his faithfulness. Being convinced
   of his glorious attributes and perfections, we must show them forth, as
   those that are greatly affected with them ourselves and desire to
   affect others with them likewise. We must show forth, not only his
   greatness and majesty, his holiness and justice, which magnify him and
   strike an awe upon us, but his lovingkindness and his faithfulness; for
   his goodness is his glory (Exod. xxxiii. 18, 19), and by these he
   proclaims his name. His mercy and truth are the great supports of our
   faith and hope, and the great encouragements of our love and obedience;
   these therefore we must show forth as our pleas in prayer and the
   matter of our joy. This was then done, not only by singing, but by
   music joined with it, upon an instrument of ten strings (v. 3); but
   then it was to be with a solemn sound, not that which was gay, and apt
   to dissipate the spirits, but that which was grave, and apt to fix
   them. 2. When we must praise God--in the morning and every night, not
   only on sabbath days, but every day; it is that which the duty of every
   day requires. We must praise God, not only in public assemblies, but in
   secret, and in our families, showing forth, to ourselves and those
   about us, his lovingkindness and faithfulness. We must begin and end
   every day with praising God, must give him thanks every morning, when
   we are fresh and before the business of the day comes in upon us, and
   every night, when we are again composed and retired, and are
   recollecting ourselves; we must give him thanks every morning for the
   mercies of the night and every night for the mercies of the day; going
   out and coming in we must bless God.

   II. We have an example set before us in the psalmist himself, both to
   move us to and to direct us in this work (v. 4): Thou, Lord, hast made
   me glad through thy work. Note, 1. Those can best recommend to others
   the duty of praise who have themselves experienced the pleasantness of
   it. "God's works are to be praised, for they have many a time rejoiced
   my heart; and therefore, whatever others may think of them, I must
   think well and speak well of them." 2. If God has given us the joy of
   his works, there is all the reason in the world why we should give him
   the honour of them. Has he made our hearts glad? Let us then make his
   praises glorious. Has God made us glad through the works of his
   providence for us, and of his grace in us, and both through the great
   work of redemption? (1.) Let us thence fetch encouragement for our
   faith and hope; so the psalmist does: I will triumph in the works of
   thy hands. From a joyful remembrance of what God has done for us we may
   raise a joyful prospect of what he will do, and triumph in the
   assurance of it, triumph over all opposition, 2 Thess. ii. 13, 14. (2.)
   Let us thence fetch matter for holy adorings and admirings of God (v.
   5): O Lord! how great are thy works--great beyond conception, beyond
   expression, the products of great power and wisdom, of great
   consequence and importance! men's works are nothing to them. We cannot
   comprehend the greatness of God's works, and therefore must reverently
   and awfully wonder at them, and even stand amazed at the magnificence
   of them. "Men's works are little and trifling, for their thoughts are
   shallow; but, Lord, thy works are great and such as cannot be measured;
   for thy thoughts are very deep and such as cannot be fathomed." God's
   counsels as much exceed the contrivances of our wisdom as his works do
   the efforts of our power. His thoughts are above our thoughts, as his
   ways are above our ways, Isa. lv. 9. O the depth of God's designs! Rom.
   xi. 33. The greatness of God's works should lead us to consider the
   depth of his thoughts, that counsel of his own will according to which
   he does all things--what a compass his thoughts fetch and to what a
   length they reach!

   III. We are admonished not to neglect the works of God, by the
   character of those who do so, v. 6. Those are fools, they are brutish,
   who do not know, who do not understand, how great God's works are, who
   will not acquaint themselves with them, nor give him the glory of them;
   they regard not the work of the Lord nor consider the operation of his
   hands (Ps. xxviii. 5); particularly, they understand not the meaning of
   their own prosperity (which is spoken of v. 7); they take it as a
   pledge of their happiness, whereas it is a preparative for their ruin.
   If there are so many who know not the designs of Providence, nor care
   to know them, those who through grace are acquainted with them, and
   love to be so, have the more reason to be thankful.

The Triumph of the Righteous; The Happiness of the Righteous.

   7 When the wicked spring as the grass, and when all the workers of
   iniquity do flourish; it is that they shall be destroyed for ever:   8
   But thou, Lord, art most high for evermore.   9 For, lo, thine enemies,
   O Lord, for, lo, thine enemies shall perish; all the workers of
   iniquity shall be scattered.   10 But my horn shalt thou exalt like the
   horn of an unicorn: I shall be anointed with fresh oil.   11 Mine eye
   also shall see my desire on mine enemies, and mine ears shall hear my
   desire of the wicked that rise up against me.   12 The righteous shall
   flourish like the palm tree: he shall grow like a cedar in Lebanon.
   13 Those that be planted in the house of the Lord shall flourish in the
   courts of our God.   14 They shall still bring forth fruit in old age;
   they shall be fat and flourishing;   15 To show that the Lord is
   upright: he is my rock, and there is no unrighteousness in him.

   The psalmist had said (v. 4) that from the works of God he would take
   occasion to triumph; and here he does so.

   I. He triumphs over God's enemies (v. 7, 9, 11), triumphs in the
   foresight of their destruction, not as it would be the misery of his
   fellow-creatures, but as it would redound to the honour of God's
   justice and holiness. He is confident of the ruin of sinners, 1. Though
   they are flourishing (v. 7): When the wicked spring as the grass in
   spring (so numerous, so thickly sown, so green, and growing so fast),
   and all the workers of iniquity do flourish in pomp, and power, and all
   the instances of outward prosperity, are easy and many, and succeed in
   their enterprises, one would think that all this was in order to their
   being happy, that it was a certain evidence of God's favour and an
   earnest of something as good or better in reserve: but it is quite
   otherwise; it is that they shall be destroyed for ever. The very
   prosperity of fools shall slay them, Prov. i. 32. The sheep that are
   designed for the slaughter are put into the fattest pasture. 2. Though
   they are daring, v. 9. They are thy enemies, and impudently avow
   themselves to be so. They are contrary to God, and they fight against
   God. They are in rebellion against his crown and dignity, and therefore
   it is easy to foresee that they shall perish; for who ever hardened his
   heart against God and prospered? Note, All the impenitent workers of
   iniquity shall be deemed and taken as God's enemies, and as such they
   shall perish and be scattered. Christ reckons those his enemies that
   will not have him to reign over them; and they shall be brought forth
   and slain before him. The workers of iniquity are now associated, and
   closely linked together, in a combination against God and religion; but
   they shall be scattered, and disabled to help one another against the
   just judgment of God. In the world to come they shall be separated from
   the congregation of the righteous; so the Chaldee, Ps. i. 5. 3. Though
   they had a particular malice against the psalmist, and, upon that
   account, he might be tempted to fear them, yet he triumphs over them
   (v. 11): "My eye shall see my desire on my enemies that rise up against
   me; I shall see them not only disabled from doing me any further
   mischief, but reckoned with for the mischief they have done me, and
   brought either to repentance or ruin:" and this was his desire
   concerning them. In the Hebrew it is no more than thus, My eye shall
   look on my enemies, and my ear shall hear of the wicked. He does not
   say what he shall see or what he shall hear, but he shall see and hear
   that in which God will be glorified and in which he will therefore be
   satisfied. This perhaps has reference to Christ, to his victory over
   Satan, death, and hell, the destruction of those that persecuted and
   crucified him, and opposed his gospel, and to the final ruin of the
   impenitent at the last day. Those that rise up against Christ will fall
   before him and be made his footstool.

   II. He triumphs in God, and his glory and grace. 1. In the glory of God
   (v. 8): "But thou, O Lord! art most high for evermore. The workers of
   iniquity who fight against us may be high for a time, and think to
   carry all before them with a high hand, but thou art high, most high,
   for evermore. Their height will be humbled and brought down, but thine
   is everlasting." Let us not therefore fear the pride and power of evil
   men, nor be discouraged by their impotent menaces, for the moth shall
   eat them up as a garment, but God's righteousness shall be for ever,
   Isa. li. 7, 8. 2. In the grace of God, his favour and the fruits of it,
   (1.) To himself (v. 10): "Thou, O Lord! that art thyself most high,
   shalt exalt my horn." The great God is the fountain of honour, and he,
   being high for evermore, himself will exalt his people for ever, for he
   is the praise of all his saints, Ps. cxlviii. 14. The wicked are
   forbidden to lift up the horn (Ps. lxxv. 4, 5), but those that serve
   God and the interest of his kingdom with their honour or power, and
   commit it to him to keep it, to raise it, to use it, and to dispose of
   it, as he pleases, may hope that he will exalt their horn as the horn
   of a unicorn, to the greatest height, either in this world or the
   other: My horn shalt thou exalt, when thy enemies perish; for then
   shall the righteous shine forth as the sun, when the wicked shall be
   doomed to shame and everlasting contempt. He adds, I shall be anointed
   with fresh oil, which denotes a fresh confirmation in his office to
   which he had been anointed, or abundance of plenty, so that he should
   have fresh oil as often as he pleased, or renewed comforts to revive
   him when his spirits drooped. Grace is the anointing of the Spirit;
   when this is given to help in the time of need, and is received, as
   there is occasion, from the fulness that is in Christ Jesus, we are
   then anointed with fresh oil. Some read it, When I grow old thou shalt
   anoint me with fresh oil. My old age shalt thou exalt with rich mercy;
   so the LXX. Compare v. 14, They shall bring forth fruit in old age. The
   comforts of God's Spirit, and the joys of his salvation, shall be a
   refreshing oil to the hoary heads that are found in the way of
   righteousness. (2.) To all the saints. They are here represented as
   trees of righteousness, Isa. lxi. 3; Ps. i. 3. Observe, [1.] The good
   place they are fixed in; they are planted in the house of the Lord, v.
   13. The trees of righteousness do not grow of themselves; they are
   planted, not in common soil, but in paradise, in the house of the Lord.
   Trees are not usually planted in a house; but God's trees are said to
   be planted in his house because it is from his grace, by his word and
   Spirit, that they receive all the sap and virtue that keep them alive
   and make them fruitful. They fix themselves to holy ordinances, take
   root in them, abide by them, put themselves under the divine
   protection, and bring forth all their fruits to God's honour and glory.
   [2.] The good plight they shall be kept in. It is here promised, First,
   That they shall grow, v. 12. Where God gives true grace he will give
   more grace. God's trees shall grow higher, like the cedars, the tall
   cedars in Lebanon; they shall grow nearer heaven, and with a holy
   ambition shall aspire towards the upper world; they shall grow
   stronger, like the cedars, and fitter for use. He that has clean hands
   shall be stronger and stronger. Secondly, That they shall flourish,
   both in the credit of their profession and in the comfort and joy of
   their own souls. They shall be cheerful themselves and respected by all
   about them. They shall flourish like the palm-tree, which has a stately
   body (Cant. vii. 7), and large boughs, Lev. xxiii. 40; Judg. iv. 5.
   Dates, the fruit of it, are very pleasant, but it is especially alluded
   to here as being ever green. The wicked flourish as the grass (v. 7),
   which is soon withered, but the righteous as the palm-tree, which is
   long-lived and which the winter does not change. It has been said of
   the palm-tree, Sub pondere crescit--The more it is pressed down the
   more it grows; so the righteous flourish under their burdens; the more
   they are afflicted the more they multiply. Being planted in the house
   of the Lord (there their root is), they flourish in the courts of our
   God--there their branches spread. Their life is hid with Christ in God.
   But their light also shines before men. It is desirable that those who
   have a place should have a name in God's house, and within his walls,
   Isa. lvi. 5. Let good Christians aim to excel, that they may be eminent
   and may flourish, and so may adorn the doctrine of God our Saviour, as
   flourishing trees adorn the courts of a house. And let those who
   flourish in God's courts give him the glory of it; it is by virtue of
   this promise, They shall be fat and flourishing. Their flourishing
   without is from a fatness within, from the root and fatness of the good
   olive, Rom. xi. 17. Without a living principle of grace in the heart
   the profession will not be long flourishing; but where that is the leaf
   also shall not wither, Ps. i. 3. The trees of the Lord are full of sap,
   Ps. civ. 16. See Hos. xiv. 5, 6. Thirdly, That they shall be fruitful.
   Were there nothing but leaves upon them, they would not be trees of any
   value; but they shall still bring forth fruit. The products of
   sanctification, all the instances of a lively devotion and a useful
   conversation, good works, by which God is glorified and others are
   edified, these are the fruits of righteousness, in which it is the
   privilege, as well as the duty, of the righteous to abound; and their
   abounding in them is the matter of a promise as well as of a command.
   It is promised that they shall bring forth fruit in old age. Other
   trees, when they are old, leave off bearing, but in God's trees the
   strength of grace does not fail with the strength of nature. The last
   days of the saints are sometimes their best days, and their last work
   is their best work. This indeed shows that they are upright;
   perseverance is the surest evidence of sincerity. But it is here said
   to show that the Lord is upright (v. 15), that he is true to his
   promises and faithful to every word that he has spoken, and that he is
   constant to the work which he has begun. As it is by the promises that
   believers first partake of a divine nature, so it is by the promises
   that that divine nature is preserved and kept up; and therefore the
   power it exerts is an evidence that the Lord is upright, and so he will
   show himself with an upright man, Ps. xviii. 25. This the psalmist
   triumphs in: "He is my rock and there is no unrighteousness in him. I
   have chosen him for my rock on which to build, in the clefts of which
   to take shelter, on the top of which to set my feet. I have found him a
   rock, strong and stedfast, and his word as firm as a rock. I have
   found" (and let every one speak as he finds) "that there is no
   unrighteousness in him." He is as able, and will be as kind, as his
   word makes him to be. All that ever trusted in God found him faithful
   and all-sufficient, and none were ever made ashamed of their hope in
   him.
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P S A L M S

  PSALM XCIII.

   This short psalm sets forth the honour of the kingdom of God among men,
   to his glory, the terror of his enemies, and the comfort of all his
   loving subjects. It relates both to the kingdom of his providence, by
   which he upholds and governs the world, and especially to the kingdom
   of his grace, by which he secures the church, sanctifies and preserves
   it. The administration of both these kingdoms is put into the hands of
   the Messiah, and to him, doubtless, the prophet here hears witness, and
   to his kingdom, speaking of it as present, because sure; and because,
   as the eternal Word, even before his incarnation he was Lord of all.
   Concerning God's kingdom glorious things are here spoken. I. Have other
   kings their royal robes? So has he, ver. 1. II. Have they their
   thrones? So has he, ver. 2. III. Have they their enemies whom they
   subdue and triumph over? So has he, ver. 3, 4. IV. Is it their honour
   to be faithful and holy? So it is his, ver. 5. In singing this psalm we
   forget ourselves if we forget Christ, to whom the Father has given all
   power both in heaven and in earth.

The Glory and Majesty of God.

   1 The Lord reigneth, he is clothed with majesty; the Lord is clothed
   with strength, wherewith he hath girded himself: the world also is
   stablished, that it cannot be moved.   2 Thy throne is established of
   old: thou art from everlasting.   3 The floods have lifted up, O Lord,
   the floods have lifted up their voice; the floods lift up their waves.
     4 The Lord on high is mightier than the noise of many waters, yea,
   than the mighty waves of the sea.   5 Thy testimonies are very sure:
   holiness becometh thine house, O Lord, for ever.

   Next to the being of God there is nothing that we are more concerned to
   believe and consider than God's dominion, that Jehovah is God, and that
   this God reigns (v. 1), not only that he is King of right, and is the
   owner and proprietor of all persons and things, but that he is King in
   fact, and does direct and dispose of all the creatures and all their
   actions according to the counsel of his own will. This is celebrated
   here, and in many other psalms: The Lord reigns. It is the song of the
   gospel church, of the glorified church (Rev. xix. 6), Hallelujah; the
   Lord God omnipotent reigns. Here we are told how he reigns.

   I. The Lord reigns gloriously: He is clothed with majesty. The majesty
   of earthly princes, compared with God's terrible majesty, is but like
   the glimmerings of a glow-worm compared with the brightness of the sun
   when he goes forth in his strength. Are the enemies of God's kingdom
   great and formidable? Yet let us not fear them, for God's majesty will
   eclipse theirs.

   II. He reigns powerfully. He is not only clothed with majesty, as a
   prince in his court, but he is clothed with strength, as a general in
   the camp. He has wherewithal to support his greatness and to make it
   truly formidable. See him not only clad in robes, but clad in armour.
   Both strength and honour are his clothing. He can do every thing, and
   with him nothing is impossible. 1. With this power he has girded
   himself; it is not derived from any other, nor does the executing of it
   depend upon any other, but he has it of himself and with it does
   whatsoever he pleases. Let us not fear the power of man, which is
   borrowed and bounded, but fear him who has power to kill and cast into
   hell. 2. To this power it is owing that the world stands to this day.
   The world also is established; it was so at first, by the creating
   power of God, when he founded it upon the seas; it is so still, by that
   providence which upholds all things and is a continued creation; it is
   so established that though he has hanged the earth upon nothing (Job
   xxvi. 7) yet it cannot be moved; all things continue to this day,
   according to his ordinance. Note, The preserving of the powers of
   nature and the course of nature is what the God of nature must have the
   glory of; and we who have the benefit thereof daily are very careless
   and ungrateful if we give him not the glory of it. Though God clothes
   himself with majesty, yet he condescends to take care of this lower
   world and to settle its affairs; and, if he established the world, much
   more will he establish his church, that it cannot be moved.

   III. He reigns eternally (v. 2): Thy throne is established of old. 1.
   God's right to rule the world is founded in his making it; he that gave
   being to it, no doubt, may give law to it, and so his title to the
   government is incontestable: Thy throne is established; it is a title
   without a flaw in it. And it is ancient: it is established of old, from
   the beginning of time, before any other rule, principality, or power
   was erected, as it will continue when all other rule, principality, and
   power shall be put down, 1 Cor. xv. 24. 2. The whole administration of
   his government was settled in his eternal counsels before all worlds;
   for he does all according to the purpose which he purposed in himself;
   The chariots of Providence came down from between the mountains of
   brass, from those decrees which are fixed as the everlasting mountains
   (Zech. vi. 1): Thou art from everlasting, and therefore thy throne is
   established of old; because God himself was from everlasting, his
   throne and all the determinations of it were so too; for in an eternal
   mind there could not but be eternal thoughts.

   IV. He reigns triumphantly, v. 3, 4. We have here, 1. A threatening
   storm supposed: The floods have lifted up, O Lord! (to God himself the
   remonstrance is made) the floods have lifted up their voice, which
   speaks terror; nay, they have lifted up their waves, which speaks real
   danger. It alludes to a tempestuous sea, such as the wicked are
   compared to, Isa. lvii. 20. The heathen rage (Ps. ii. 1) and think to
   ruin the church, to overwhelm it like a deluge, to sink it like a ship
   at sea. The church is said to be tossed with tempests (Isa. liv. 11),
   and the floods of ungodly men make the saints afraid, Ps. xviii. 4. We
   may apply it to the tumults that are sometimes in our own bosoms,
   through prevailing passions and frights, which put the soul into
   disorder, and are ready to overthrow its graces and comforts; but, if
   the Lord reign there, even the winds and seas shall obey him. 2. An
   immovable anchor cast in this storm (v. 4): The Lord himself is
   mightier. Let this keep our minds fixed, (1.) That God is on high,
   above them, which denotes his safety (they cannot reach him, Ps. xxix.
   10) and his sovereignty; they are ruled by him, they are overruled,
   and, wherein they rebel, overcome, Exod. xviii. 11. (2.) That he is
   mightier, does more wondrous things than the noise of many waters; they
   cannot disturb his rest or rule; they cannot defeat his designs and
   purposes. Observe, The power of the church's enemies is but as the
   noise of many waters; there is more of sound than substance in it.
   Pharaoh king of Egypt is but a noise, Jer. xlvi. 17. The church's
   friends are commonly more frightened than hurt. God is mightier than
   this noise; he is mighty to preserve his people's interests from being
   ruined by these many waters and his people's spirits from being
   terrified by the noise of them. He can, when he pleases, command peace
   to the church (Ps. lxv. 7), peace in the soul, Isa. xxvi. 3. Note, The
   unlimited sovereignty and irresistible power of the great Jehovah are
   very encouraging to the people of God, in reference to all the noises
   and hurries they meet with in this world, Ps. xlvi. 1, 2.

   V. He reigns in truth and holiness, v. 5. 1. All his promises are
   inviolably faithful: Thy testimonies are very sure. As God is able to
   protect his church, so he is true to the promises he has made of its
   safety and victory. His word is passed, and all the saints may rely
   upon it. Whatever was foretold concerning the kingdom of the Messiah
   would certainly have its accomplishment in due time. Those testimonies
   upon which the faith and hope of the Old-Testament saints were built
   were very sure, and would not fail them. 2. All his people ought to be
   conscientiously pure: Holiness becomes thy house, O Lord! for ever.
   God's church is his house; it is a holy house, cleansed from sin,
   consecrated by God, and employed in his service. The holiness of it is
   its beauty (nothing better becomes the saints than conformity to God's
   image and an entire devotedness to his honour), and it is its strength
   and safety; it is the holiness of God's house that secures it against
   the many waters and their noise. Where there is purity there shall be
   peace. Fashions change, and that which is becoming at one time is not
   so at another; but holiness always becomes God's house and family, and
   those who belong to it; it is perpetually decent; and nothing so ill
   becomes the worshippers of the holy God as unholiness.
     __________________________________________________________________

P S A L M S

  PSALM XCIV.

   This psalm was penned when the church of God was under hatches,
   oppressed and persecuted; and it is an appeal to God, as the judge of
   heaven and earth, and an address to him, to appear for his people
   against his and their enemies. Two things this psalm speaks:--I.
   Conviction and terror to the persecutors (ver. 1-11), showing them
   their danger and folly, and arguing with them. II. Comfort and peace to
   the persecuted (ver. 12-23), assuring them, both from God's promise and
   from the psalmist's own experience, that their troubles would end well,
   and God would, in due time, appear to their joy and the confusion of
   those who set themselves against them. In singing this psalm we must
   look abroad upon the pride of oppressors with a holy indignation, and
   the tears of the oppressed with a holy compassion; but, at the same
   time, look upwards to the righteous Judge with an entire satisfaction,
   and look forward, to the end of all these things, with a pleasing hope.

Appeal to God against Persecutors; The Folly of Atheists and Oppressors.

   1 O Lord God, to whom vengeance belongeth; O God, to whom vengeance
   belongeth, show thyself.   2 Lift up thyself, thou judge of the earth:
   render a reward to the proud.   3 Lord, how long shall the wicked, how
   long shall the wicked triumph?   4 How long shall they utter and speak
   hard things? and all the workers of iniquity boast themselves?   5 They
   break in pieces thy people, O Lord, and afflict thine heritage.   6
   They slay the widow and the stranger, and murder the fatherless.   7
   Yet they say, The Lord shall not see, neither shall the God of Jacob
   regard it.   8 Understand, ye brutish among the people: and ye fools,
   when will ye be wise?   9 He that planted the ear, shall he not hear?
   he that formed the eye, shall he not see?   10 He that chastiseth the
   heathen, shall not he correct? he that teacheth man knowledge, shall
   not he know?   11 The Lord knoweth the thoughts of man, that they are
   vanity.

   In these verses we have,

   I. A solemn appeal to God against the cruel oppressors of his people,
   v. 1, 2. This speaks terror enough to them, that they have the prayers
   of God's people against them, who cry day and night to him to avenge
   them of their adversaries; and shall he not avenge them speedily? Luke
   xviii. 3, 7. Observe here,

   1. The titles they give to God for the encouraging of their faith in
   this appeal: O God! to whom vengeance belongeth; and thou Judge of the
   earth. We may with boldness appeal to him; for, (1.) He is judge,
   supreme judge, judge alone, from whom every man's judgment proceeds. He
   that gives law gives sentence upon every man according to his works, by
   the rule of that law. He has prepared his throne for judgment. He has
   indeed appointed magistrates to be avengers under him (Rom. xiii. 4),
   but he is the avenger in chief, to whom even magistrates themselves are
   accountable; his throne is the last refuge (the dernier ressort, as the
   law speaks) of oppressed innocency. He is universal judge, not of this
   city or country only, but judge of the earth, of the whole earth: none
   are exempt from his jurisdiction; nor can it be alleged against an
   appeal to him in any court that it is coram non judice--before a person
   not judicially qualified. (2.) He is just. As he has authority to
   avenge wrong, so it is his nature, and property, and honour. This also
   is implied in the title here given to him and repeated with such an
   emphasis, O God! to whom vengeance belongs, who wilt not suffer might
   always to prevail against right. This is a good reason why we must not
   avenge ourselves, because God has said, Vengeance is mine; and it is
   daring presumption to usurp his prerogative and step into his throne,
   Rom. xii. 19. Let this alarm those who do wrong, whether with a close
   hand, so as not to be discovered, or with a high hand, so as not to be
   controlled, There is a God to whom vengeance belongs, who will
   certainly call them to an account; and let it encourage those who
   suffer wrong to bear it with silence, committing themselves to him who
   judges righteously.

   2. What it is they ask of God. (1.) That he would glorify himself, and
   get honour to his own name. Wicked persecutors thought God had
   withdrawn and had forsaken the earth. "Lord," say they, "show thyself;
   make them know that thou art and that thou art ready to show thyself
   strong on the behalf of those whose hearts are upright with thee." The
   enemies thought God was conquered because his people were. "Lord," say
   they, "lift up thyself, be thou exalted in thy own strength. Lift up
   thyself, to be seen, to be feared; and suffer not thy name to be
   trampled upon and run down." (2.) That he would mortify the oppressors:
   Render a reward to the proud; that is, "Reckon with them for all their
   insolence, and the injuries they have done to thy people." These
   prayers are prophecies, which speak terror to all the sons of violence.
   The righteous God will deal with them according to their merits.

   II. A humble complaint to God of the pride and cruelty of the
   oppressors, and an expostulation with him concerning it, v. 3-6. Here
   observe,

   1. The character of the enemies they complain against. They are wicked;
   they are workers of iniquity; they are bad, very bad, themselves, and
   therefore they hate and persecute those whose goodness shames and
   condemns them. Those are wicked indeed, and workers of the worst
   iniquity, lost to all honour and virtue, who are cruel to the innocent
   and hate the righteous.

   2. Their haughty barbarous carriage which they complain of. (1.) They
   are insolent, and take a pleasure in magnifying themselves. They talk
   high and talk big; they triumph; they speak loud things; they boast
   themselves, as if their tongues were their own and their hands too, and
   they were accountable to none for what they say or do, and as if the
   day were their own, and they doubted not but to carry the cause against
   God and religion. Those that speak highly of themselves, that triumph
   and boast, are apt to speak hardly of others; but there will come a day
   of reckoning for all their hard speeches which ungodly sinners have
   spoken against God, his truths, and ways, and people, Jude 15. (2.)
   They are impious, and take a pleasure in running down God's people
   because they are his (v. 5): "They break in pieces thy people, O Lord!
   break their assemblies, their estates, their families, their persons,
   in pieces, and do all they can to afflict thy heritage, to grieve them,
   to crush them, to run them down, to root them out." God's people are
   his heritage; there are those that, for his sake, hate them, and seek
   their ruin. This is a very good plea with God, in our intercessions for
   the church: "Lord, it is thine; thou hast a property in it. It is thy
   heritage; thou hast a pleasure in it, and out of it the rent of thy
   glory in this world issues. And wilt thou suffer these wicked men to
   trample upon it thus?" (3.) They are inhuman, and take a pleasure in
   wronging those that are least able to help themselves (v. 6); they not
   only oppress and impoverish, but they slay the widow and the stranger;
   not only neglect the fatherless, and make a prey of them, but murder
   them, because they are weak and exposed, and sometimes lie at their
   mercy. Those whom they should protect from injury they are most
   injurious to, perhaps because God has taken them into his particular
   care. Who would think it possible that any of the children of men
   should be thus barbarous?

   3. A modest pleading with God concerning the continuance of the
   persecution: "Lord, how long shall they do thus?" And again, How long?
   When shall this wickedness of the wicked come to an end?

   III. A charge of atheism exhibited against the persecutors, and an
   expostulation with them upon that charge.

   1. Their atheistical thoughts are here discovered (v. 7): Yet they say,
   The Lord shall not see. Though the cry of their wickedness is very
   great and loud, though they rebel against the light of nature and the
   dictates of their own consciences, yet they have the confidence to say,
   "The Lord shall not see; he will not only wink at small faults, but
   shut his eyes at great ones too." Or they think they have managed it so
   artfully, under colour of justice and religion perhaps, that it will
   not be adjudged murder. "The God of Jacob, though his people pretend to
   have such an interest in him, does not regard it either as against
   justice or as against his own people; he will never call us to an
   account for it." Thus they deny God's government of the world, banter
   his covenant with his people, and set the judgment to come at defiance.

   2. They are here convicted of folly and absurdity. He that says either
   that Jehovah the living God shall not see or that the God of Jacob
   shall not regard the injuries done to his people, Nabal is his name and
   folly is with him; and yet here he is fairly reasoned with, for his
   conviction and conversion, to prevent his confusion (v. 8):
   "Understand, you brutish among the people, and let reason guide you."
   Note, The atheistical, though they set up for wits, and philosophers,
   and politicians, yet are really the brutish among the people; if they
   would but understand, they would believe. God, by the prophet, speaks
   as if he thought the time long till men would be men, and show
   themselves so by understanding and considering: "You fools, when will
   you be wise, so wise as to know that God sees and regards all you say
   and do, and to speak and act accordingly, as those that must give
   account?" Note, None are so bad but means are to be used for the
   reclaiming and reforming of them, none so brutish, so foolish, but it
   should be tried whether they may not yet be made wise; while there is
   life there is hope. To prove the folly of those that question God's
   omniscience and justice the psalmist argues,

   (1.) From the works of creation (v. 9), the formation of human bodies,
   which as it proves that there is a God, proves also that God has
   infinitely and transcendently in himself all those perfections that are
   in any creature. He that planted the ear (and it is planted in the
   head, as a tree in the ground) shall he not hear? No doubt he shall,
   more and better than we can. He that formed the eye (and how curiously
   it is formed above any part of the body anatomists know and let us know
   by their dissections) shall he not see? Could he give, would he give,
   that perfection to a creature which he has not in himself? Note, [1.]
   The powers of nature are all derived from the God of nature. See Exod.
   iv. 11. [2.] By the knowledge of ourselves we may be led a great way
   towards the knowledge of God--if by the knowledge of our own bodies,
   and the organs of sense, so as to conclude that if we can see and hear
   much more can God, then certainly by the knowledge of our own souls and
   their noble faculties. The gods of the heathen had eyes and saw not,
   ears and heard not; our God has no eyes nor ears, as we have, and yet
   we must conclude he both sees and hears, because we have our sight and
   hearing from him, and are accountable to him for our use of them.

   (2.) From the works of providence (v. 10): He that chastises the
   heathen for their polytheism and idolatry, shall not he much more
   correct his own people for their atheism and profaneness? He that
   chastises the children of men for oppressing and wronging one another,
   shall not he correct those that profess to be his own children, and
   call themselves so, and yet persecute those that are really so? Shall
   not we be under his correction, under whose government the whole world
   is? Does he regard as King of nations, and shall he not much more
   regard as the God of Jacob? Dr. Hammond gives another very probably
   sense of this: "He that instructs the nations (that is, gives them his
   law), shall not he correct, that is, shall not he judge them according
   to that law, and call them to an account for their violations of it? In
   vain was the law given if there will not be a judgment upon it." And it
   is true that the same word signifies to chastise and to instruct,
   because chastisement is intended for instruction and instruction should
   go along with chastisement.

   (3.) From the works of grace: He that teaches man knowledge, shall he
   not know? He not only, as the God of nature, has given the light of
   reason, but, as the God of grace, has given the light of revelation,
   has shown man what is true wisdom and understanding; and he that does
   this, shall he not know? Job xxviii. 23, 28. The flowing of the streams
   is a certain sign of the fulness of the fountain. If all knowledge is
   from God, no doubt all knowledge is in God. From this general doctrine
   of God's omniscience, the psalmist not only confutes the atheists, who
   said, "The Lord shall not see (v. 7), he will not take cognizance of
   what we do;" but awakens us all to consider that God will take
   cognizance even of what we think (v. 11): The Lord knows the thoughts
   of man, that they are vanity. [1.] He knows those thoughts in
   particular, concerning God's conniving at the wickedness of the wicked,
   and knows them to be vain, and laughs at the folly of those who by such
   fond conceits buoy themselves up in sin. [2.] He knows all the thoughts
   of the children of men, and knows them to be, for the most part, vain,
   that the imaginations of the thoughts of men's hearts are evil, only
   evil, and that continually. Even in good thoughts there is a fickleness
   and inconstancy which may well be called vanity. It concerns us to keep
   a strict guard upon our thoughts, because God takes particular notice
   of them. Thoughts are words to God, and vain thoughts are provocations.

Comfort to Suffering Saints; God the Defence of His People.

   12 Blessed is the man whom thou chastenest, O Lord, and teachest him
   out of thy law;   13 That thou mayest give him rest from the days of
   adversity, until the pit be digged for the wicked.   14 For the Lord
   will not cast off his people, neither will he forsake his inheritance.
     15 But judgment shall return unto righteousness: and all the upright
   in heart shall follow it.   16 Who will rise up for me against the
   evildoers? or who will stand up for me against the workers of iniquity?
     17 Unless the Lord had been my help, my soul had almost dwelt in
   silence.   18 When I said, My foot slippeth; thy mercy, O Lord, held me
   up.   19 In the multitude of my thoughts within me thy comforts delight
   my soul.   20 Shall the throne of iniquity have fellowship with thee,
   which frameth mischief by a law?   21 They gather themselves together
   against the soul of the righteous, and condemn the innocent blood.   22
   But the Lord is my defence; and my God is the rock of my refuge.   23
   And he shall bring upon them their own iniquity, and shall cut them off
   in their own wickedness; yea, the Lord our God shall cut them off.

   The psalmist, having denounced tribulation to those that trouble God's
   people, here assures those that are troubled of rest. See 2 Thess. i.
   6, 7. He speaks comfort to suffering saints from God's promises and his
   own experience.

   I. From God's promises, which are such as not only save them from being
   miserable, but secure a happiness to them (v. 12): Blessed is the man
   whom thou chastenest. Here he looks above the instruments of trouble,
   and eyes the hand of God, which gives it another name and puts quite
   another color upon it. The enemies break in pieces God's people (v. 5);
   they aim at no less; but the truth of the matter is that God by them
   chastens his people, as the father the son in whom he delights, and the
   persecutors are only the rod he makes use of. Howbeit they mean not so,
   neither doth their heart think so, Isa. x. 5-7. Now it is here
   promised,

   1. That God's people shall get good by their sufferings. When he
   chastens them he will teach them, and blessed is the man who is thus
   taken under a divine discipline, for none teaches like God. Note, (1.)
   The afflictions of the saints are fatherly chastenings, designed for
   their instruction, reformation, and improvement. (2.) When the
   teachings of the word and Spirit go along with the rebukes of
   Providence they then both manifest men to be blessed and help to make
   them so; for then they are marks of adoption and means of
   sanctification. When we are chastened we must pray to be taught, and
   look into the law as the best expositor of Providence. It is not the
   chastening itself that does good, but the teaching that goes along with
   it and is the exposition of it.

   2. That they shall see through their sufferings (v. 13): That thou
   mayest give him rest from the days of adversity. Note, (1.) There is a
   rest remaining for the people of God after the days of their adversity,
   which, though they may be many and long, shall be numbered and finished
   in due time, and shall not last always. He that sends the trouble will
   send the rest, that he may comfort them according to the time that he
   has afflicted them. (2.) God therefore teaches his people by their
   troubles, that he may prepare them for deliverance, and so give them
   rest from their troubles, that, being reformed, they may be relieved,
   and that the affliction, having done its work, may be removed.

   3. That they shall see the ruin of those that are the instruments of
   their sufferings, which is the matter of a promise, not as gratifying
   any passion of theirs, but as redounding to the glory of God: Until the
   pit is digged (or rather while the pit is digging) for the wicked, God
   is ordering peace for them at the same time that he is ordaining his
   arrows against the persecutors.

   4. That, though they may be cast down, yet certainly they shall not be
   cast off, v. 14. Let God's suffering people assure themselves of this,
   that, whatever their friends do, God will not cast them off, nor throw
   them out of his covenant or out of his care; he will not forsake them,
   because they are his inheritance, which he will not quit his title to
   nor suffer himself to be disseised of. St. Paul comforted himself with
   this, Rom. xi. 1.

   5. That, bad as things are, they shall mend, and, though they are now
   out of course, yet they shall return to their due and ancient channel
   (v. 15): Judgment shall return unto righteousness; the seeming
   disorders of Providence (for real ones there never were) shall be
   rectified. God's judgment, that is, his government, looks sometimes as
   if it were at a distance from righteousness, while the wicked prosper,
   and the best men meet with the worst usage; but it shall return to
   righteousness again, either in this world or at the furthest in the
   judgment of the great day, which will set all to-rights. Then all the
   upright in heart shall be after it; they shall follow it with their
   praises, and with entire satisfaction; they shall return to a
   prosperous and flourishing condition, and shine forth out of obscurity;
   they shall accommodate themselves to the dispensations of divine
   Providence, and with suitable affections attend all its motions. They
   shall walk after the Lord, Hos. xi. 10. Dr. Hammond thinks this was
   most eminently fulfilled in the destruction of Jerusalem first, and
   afterwards of heathen Rome, the crucifiers of Christ and persecutors of
   Christians, and the rest which the churches had thereby. Then judgment
   returned even to righteousness, to mercy and goodness, and favour to
   God's people, who then were as much countenanced as before they had
   been trampled on.

   II. From his own experiences and observations.

   1. He and his friends had been oppressed by cruel and imperious men,
   that had power in their hands and abused it by abusing all good people
   with it. They were themselves evil-doers and workers of iniquity (v.
   16); they abandoned themselves to all manner of impiety and immorality,
   and then their throne was a throne of iniquity, v. 20. Their dignity
   served to put a reputation upon sin, and their authority was employed
   to support it, and to bring about their wicked designs. It is a pity
   that ever a throne, which should be a terror to evil-doers and a
   protection and praise to those that do well, should be the seat and
   shelter of iniquity. That is a throne of iniquity which by the policy
   of its council frames mischief, and by its sovereignty enacts it and
   turns it into a law. Iniquity is daring enough even when human laws are
   against it, which often prove too weak to give an effectual check to
   it; but how insolent, how mischievous, is it when it is backed by a
   law! Iniquity is not the better, but much the worse, for being enacted
   by law; nor will it excuse those that practise it to say that they did
   but do as they were bidden. These workers of iniquity, having framed
   mischief by a law, take care to see the law executed; for they gather
   themselves together against the soul of the righteous, who dare not
   keep the statutes of Omri nor the law of the house of Ahab; and they
   condemn the innocent blood for violating their decrees. See an instance
   in Daniel's enemies; they framed mischief by a law when the obtained an
   impious edict against prayer (Dan. vi. 7), and, when Daniel would not
   obey it, they assembled together against him (v. 11) and condemned his
   innocent blood to the lions. The best benefactors of mankind have often
   been thus treated, under colour of law and justice, as the worst of
   malefactors.

   2. The oppression they were under bore very hard upon them, and
   oppressed their spirits too. Let not suffering saints despair, though,
   when they are persecuted, they find themselves perplexed and cast down;
   it was so with the psalmist here: His soul had almost dwelt in silence
   (v. 17); he was at his wits' end, and knew not what to say or do; he
   was, in his own apprehensions, at his life's end, ready to drop into
   the grave, that land of silence. St. Paul, in a like case, received a
   sentence of death within himself, 2 Cor. i. 8, 9. He said, "My foot
   slippeth (v. 18); I am going irretrievably; there is no remedy; I must
   fall. I shall one day perish by the hand of Saul. My hope fails me; I
   do not find such firm footing for my faith as I have sometimes found."
   Ps. lxxiii. 2. He had a multitude of perplexed entangled thoughts
   within him concerning the case he was in and the construction to be
   made of it, and concerning the course he should take and what was
   likely to be the issue of it.

   3. In this distress they sought for help, and succour, and some relief.
   (1.) They looked about for it and were disappointed (v. 16): "Who will
   rise up for me against the evil-doers? Have I any friend who, in love
   to me, will appear for me? Has justice any friend who, in a pious
   indignation at unrighteousness, will plead my injured cause?" He
   looked, but there was none to save, there was none to uphold. Note,
   When on the side of the oppressors there is power it is no marvel if
   the oppressed have no comforter, none that dare own them, or speak a
   good word for them, Eccl. iv. 1. When St. Paul was brought before
   Nero's throne of iniquity no man stood by him, 2 Tim. iv. 16. (2.) They
   looked up for it, v. 20. They humbly expostulate with God: "Lord, shall
   the throne of iniquity have fellowship with thee? Wilt thou countenance
   and support these tyrants in their wickedness? We know thou wilt not."
   A throne has fellowship with God when it is a throne of justice and
   answers the end of the erecting of it; for by him kings reign, and when
   they reign for him their judgments are his, and he owns them as his
   ministers, and whoever resist them, or rise up against them, shall
   receive to themselves damnation; but, when it becomes a throne of
   iniquity, it has no longer fellowship with God. Far be it from the just
   and holy God that he should be the patron of unrighteousness, even in
   princes and those that sit in thrones, yea, though they be the thrones
   of the house of David.

   4. They found succour and relief in God, and in him only. When other
   friends failed, in him they had a faithful and powerful friend; and it
   is recommended to all God's suffering saints to trust in him. (1.) God
   helps at a dead lift (v. 17): "When I had almost dwelt in silence, then
   the Lord was my help, kept me alive, kept me in heart; and unless I had
   made him my help, by putting my trust in him and expecting relief from
   him, I could never have kept possession of my own soul; but living by
   faith in him has kept my head above water, has given me breath, and
   something to say." (2.) God's goodness is the great support of sinking
   spirits (v. 18): "When I said, My foot slips into sin, into ruin, into
   despair, then thy mercy, O Lord! held me up, kept me from falling, and
   defeated the design of those who consulted to cast me down from my
   excellency," Ps. lxii. 4. We are beholden not only to God's power, but
   to his pity, for spiritual supports: Thy mercy, the gifts of thy mercy
   and my hope in thy mercy, held me up. God's right hand sustains his
   people when they look on their right hand and on their left and there
   is none to uphold; and we are then prepared for his gracious supports
   when we are sensible of our own weakness and inability to stand by our
   own strength, and come to God, to acknowledge it, and to tell him how
   our foot slips. (3.) Divine consolations are the effectual relief of
   troubled spirits (v. 19): "In the multitude of my thoughts within me,
   which are noisy like a multitude, crowding and jostling one another
   like a multitude, and very unruly and ungovernable, in the multitude of
   my sorrowful, solicitous, timorous thoughts, thy comforts delight my
   soul; and they are never more delightful than when they come in so
   seasonably to silence my unquiet thoughts and keep my mind easy." The
   world's comforts give but little delight to the soul when it is hurried
   with melancholy thoughts; they are songs to a heavy heart. But God's
   comforts will reach the soul, and not the fancy only, and will bring
   with them that peace and that pleasure which the smiles of the world
   cannot give and which the frowns of the world cannot take away.

   5. God is, and will be, as a righteous Judge, the patron and protector
   of right and the punisher and avenger of wrong; this the psalmist had
   both the assurance of and the experience of. (1.) He will give redress
   to the injured (v. 22): "When none else will, nor can, nor dare,
   shelter me, the Lord is my defence, to preserve me from the evil of my
   troubles, from sinking under them and being ruined by them; and he is
   the rock of my refuge, in the clefts of which I may take shelter, and
   on the top of which I may set my feet, to be out of the reach of
   danger." God is his people's refuge, to whom they may flee, in whom
   they are safe and may be secure; he is the rock of their refuge, so
   strong, so firm, impregnable, immovable, as a rock: natural fastnesses
   sometimes exceed artificial fortifications. (2.) He will reckon with
   the injurious (v. 23): He shall render to them their own iniquity; he
   shall deal with them according to their deserts, and that very mischief
   which they did and designed against God's people shall be brought upon
   themselves: it follows, He shall cut them off in their wickedness. A
   man cannot be more miserable than his own wickedness will make him if
   God visit it upon him: it will cut him in the remembrance of it; it
   will cut him off in the recompence of it. This the psalm concludes with
   the triumphant assurance of: Yea, the Lord our God, who takes our part
   and owns us for his, shall cut them off from any fellowship with him,
   and so shall make them completely miserable and their pomp and power
   shall stand them in no stead.
     __________________________________________________________________

P S A L M S

  PSALM XCV.

   For the expounding of this psalm we may borrow a great deal of light
   from the apostle's discourse, Heb. iii. and iv., where it appears both
   to have been penned by David and to have been calculated for the days
   of the Messiah; for it is there said expressly (Heb. iv. 7) that the
   day here spoken of (ver. 7) is to be understood of the gospel day, in
   which God speaks to us by his Son in a voice which we are concerned to
   hear, and proposes to us a rest besides that of Canaan. In singing
   psalms it is intended, I. That we should "make melody unto the Lord;"
   this we are here excited to do, and assisted in doing, being called
   upon to praise God (ver. 1, 2) as a great God (ver. 3-5) and as our
   gracious benefactor, ver. 6, 7. II. That we should teach and admonish
   ourselves and one another; and we are here taught and warned to hear
   God's voice (ver. 7), and not to harden our hearts, as the Israelites
   in the wilderness did (ver. 8, 9), lest we fall under God's wrath and
   fall short of his rest, as they did, ver. 10, 11. This psalm must be
   sung with a holy reverence of God's majesty and a dread of his justice,
   with a desire to please him and a fear to offend him.

Invitation to Praise God; Motives to Praise.

   1 O come, let us sing unto the Lord: let us make a joyful noise to the
   rock of our salvation.   2 Let us come before his presence with
   thanksgiving, and make a joyful noise unto him with psalms.   3 For the
   Lord is a great God, and a great King above all gods.   4 In his hand
   are the deep places of the earth: the strength of the hills is his
   also.   5 The sea is his, and he made it: and his hands formed the dry
   land.   6 O come, let us worship and bow down: let us kneel before the
   Lord our maker.   7 For he is our God; and we are the people of his
   pasture, and the sheep of his hand.

   The psalmist here, as often elsewhere, stirs up himself and others to
   praise God; for it is a duty which ought to be performed with the most
   lively affections, and which we have great need to be excited to, being
   very often backward to it and cold in it. Observe,

   I. How God is to be praised. 1. With holy joy and delight in him. The
   praising song must be a joyful noise, v. 1 and again v. 2. Spiritual
   joy is the heart and soul of thankful praise. It is the will of God
   (such is the condescension of his grace) that when we give glory to him
   as a being infinitely perfect and blessed we should, at the same time,
   rejoice in him as our Father and King, and a God in covenant with us.
   2. With humble reverence, and a holy awe of him (v. 6): "Let us
   worship, and bow down, and kneel before him, as becomes those who know
   what an infinite distance there is between us and God, how much we are
   in danger of his wrath and in need of his mercy." Though bodily
   exercise, alone, profits little, yet certainly it is our duty to
   glorify God with our bodies by the outward expressions of reverence,
   seriousness, and humility, in the duties of religious worship. 3. We
   must praise God with our voice; we must speak forth, sing forth, his
   praises out of the abundance of a heart filled with love, and joy, and
   thankfulness--Sing to the Lord; make a noise, a joyful noise to him,
   with psalms--as those who are ourselves much affected with his
   greatness and goodness, are forward to own ourselves so, are desirous
   to be more and more affected therewith, and would willingly be
   instrumental to kindle and inflame the same pious and devout affection
   in others also. 4. We must praise God in concert, in the solemn
   assemblies: "Come, let us sing; let us join in singing to the Lord; not
   others without me, nor I alone, but others with me. Let us come
   together before his presence, in the courts of his house, where his
   people are wont to attend him and to expect his manifestations of
   himself." Whenever we come into God's presence we must come with
   thanksgiving that we are admitted to such a favour; and, whenever we
   have thanks to give, we must come before God's presence, set ourselves
   before him, and present ourselves to him in the ordinances which he has
   appointed.

   II. Why God is to be praised and what must be the matter of our praise.
   We do not want matter; it were well if we did not want a heart. We must
   praise God,

   1. Because he is a great God, and sovereign Lord of all, v. 3. He is
   great, and therefore greatly to be praised. He is infinite and immense,
   and has all perfection in himself. (1.) He has great power: He is a
   great King above all gods, above all deputed deities, all magistrates,
   to whom he said, You are gods (he manages them all, and serves his own
   purposes by them, and to him they are all accountable), above all
   counterfeit deities, all pretenders, all usurpers; he can do that which
   none of them can do; he can, and will, famish and vanquish them all.
   (2.) He has great possessions. This lower world is here particularly
   specified. We reckon those great men who have large territories, which
   they call their own against all the world, which yet are a very
   inconsiderable part of the universe: how great then is that God whose
   the whole earth is, and the fulness thereof, not only under whose feet
   it is, as he has an incontestable dominion over all the creatures and a
   propriety in them, but in whose hand it is, as he has the actual
   directing and disposing of all (v. 4); even the deep places of the
   earth, which are out of our sight, subterraneous springs and mines, are
   in his hand; and the height of the hills which are out of our reach,
   whatever grows or feeds upon them, is his also. This may be taken
   figuratively: the meanest of the children of men, who are as the low
   places of the earth, are not beneath his cognizance; and the greatest,
   who are as the strength of the hills, are not above his control.
   Whatever strength is in any creature it is derived from God and
   employed for him (v. 5): The sea is his, and all that is in it (the
   waves fulfil his word); it is his, for he made it, gathered its waters
   and fixed its shores; the dry land, though given to the children of
   men, is his too, for he still reserved the property to himself; it is
   his, for his hands formed it, when his word made the dry land appear.
   His being the Creator of all makes him, without dispute, the owner of
   all. This being a gospel psalm, we may very well suppose that it is the
   Lord Jesus whom we are here taught to praise. He is a great God; the
   mighty God is one of his titles, and God over all, blessed for
   evermore. As Mediator, he is a great King above all gods; by him kings
   reign; and angels, principalities, and powers, are subject to him; by
   him, as the eternal Word, all things were made (John i. 3), and it was
   fit he should be the restorer and reconciler of all who was the Creator
   of all, Col. i. 16, 20. To him all power is given both in heaven and in
   earth, and into his hand all things are delivered. It is he that sets
   one foot on the sea and the other on the earth, as sovereign Lord of
   both (Rev. x. 2), and therefore to him we must sing our songs of
   praise, and before him we must worship and bow down.

   2. Because he is our God, not only has a dominion over us, as he has
   over all the creatures, but stands in special relation to us (v. 7): He
   is our God, and therefore it is expected we should praise him; who
   will, if we do not? What else did he make us for but that we should be
   to him for a name and a praise? (1.) He is our Creator, and the author
   of our being; we must kneel before the Lord our Maker, v. 6. Idolaters
   kneel before gods which they themselves made; we kneel before a God who
   made us and all the world and who is therefore our rightful proprietor;
   for his we are, and not our own. (2.) He is our Saviour, and the author
   of our blessedness. He is here called the rock of our salvation (v. 1),
   not only the founder, but the very foundation, of that work of wonder,
   on whom it is built. That rock is Christ; to him therefore we must sing
   our songs of praises, to him that sits upon the throne and to the Lamb.
   (3.) We are therefore his, under all possible obligations: We are the
   people of his pasture and the sheep of his hand. All the children of
   men are so; they are fed and led by his Providence, which cares for
   them, and conducts them, as the shepherd the sheep. We must praise him,
   not only because he made us, but because he preserves and maintains us,
   and our breath and ways are in his hand. All the church's children are
   in a special manner so; Israel are the people of his pasture and the
   sheep of his hand; and therefore he demands their homage in a special
   manner. The gospel church is his flock. Christ is the great and good
   Shepherd of it. We, as Christians, are led by his hand into the green
   pastures, by him we are protected and well provided for, to his honour
   and service we are entirely devoted as a peculiar people, and therefore
   to him must be glory in the churches (whether it be in the world or no)
   throughout all ages, Eph. iii. 21.

Warning against Hardness of Heart.

   7--To day if ye will hear his voice,   8 Harden not your heart, as in
   the provocation, and as in the day of temptation in the wilderness:   9
   When your fathers tempted me, proved me, and saw my work.   10 Forty
   years long was I grieved with this generation, and said, It is a people
   that do err in their heart, and they have not known my ways:   11 Unto
   whom I sware in my wrath that they should not enter into my rest.

   The latter part of this psalm, which begins in the middle of a verse,
   is an exhortation to those who sing gospel psalms to live gospel lives,
   and to hear the voice of God's word; otherwise, how can they expect
   that he should hear the voice of their prayers and praises? Observe,

   I. The duty required of all those that are the people of Christ's
   pasture and the sheep of his hand. He expects that they hear his voice,
   for he has said, My sheep hear my voice, John x. 27. We are his people,
   say they. Are you so? Then hear his voice. If you call him Master, or
   Lord, then do the things which he says, and be his willing obedient
   people. Hear the voice of his doctrine, of his law, and, in both, of
   his Spirit; hear and heed; hear and yield. Hear his voice, and not the
   voice of a stranger. If you will hear his voice; some take it as a
   wish, O that you would hear his voice! that you would be so wise, and
   do so well for yourselves; like that, If thou hadst known (Luke xix.
   42), that is, O that thou hadst known! Christ's voice must be heard
   to-day; this the apostle lays much stress upon, applying it to the
   gospel day. While he is speaking to you see that you attend to him, for
   this day of your opportunities will not last always; improve it,
   therefore, while it is called to-day, Heb. iii. 13, 15. Hearing the
   voice of Christ is the same with believing. To-day, if by faith you
   accept the gospel offer, well and good, but to-morrow it may be too
   late. In a matter of such vast importance nothing is more dangerous
   than delay.

   II. The sin they are warned against, as inconsistent with the believing
   obedient ear required, and that is hardness of heart. If you will hear
   his voice, and profit by what you hear, then do not harden your hearts;
   for the seed sown on the rock never brought any fruit to perfection.
   The Jews therefore believed not the gospel of Christ because their
   hearts were hardened; they were not convinced of the evil of sin, and
   of their danger by reason of sin, and therefore they regarded not the
   offer of salvation; they would not bend to the yoke of Christ, nor
   yield to his demands; and, if the sinner's heart be hardened, it is his
   own act and deed (he hardening it himself) and he alone shall bear the
   blame for ever.

   III. The example they are warned by, which is that of the Israelites in
   the wilderness.

   1. "Take heed of sinning as they did, lest you be shut out of the
   everlasting rest as they were out of Canaan." Be not, as your fathers,
   a stubborn and rebellious generation, Ps. lxxxviii. 8. Thus here,
   Harden not your heart as you did (that is, your ancestors) in the
   provocation, or in Meribah, the place where they quarrelled with God
   and Moses (Exod. xvii. 2-7), and in the day of temptation in the
   wilderness, v. 8. So often did they provoke God by their distrusts and
   murmurings that the whole time of their continuance in the wilderness
   might be called a day of temptation, or Massah, the other name given to
   that place (Exod. xvii. 7), because they tempted the Lord, saying, Is
   the Lord among us or is he not? This was in the wilderness, where they
   could not help themselves, but lay at God's mercy, and where God
   wonderfully helped them and gave them such sensible proofs of his power
   and tokens of his favour as never any people had before or since. Note,
   (1.) Days of temptation are days of provocation. Nothing is more
   offensive to God than disbelief of his promise and despair of the
   performance of it because of some difficulties that seem to lie in the
   way. (2.) The more experience we have had of the power and goodness of
   God the greater is our sin if we distrust him. What, to tempt him in
   the wilderness, where we live upon him! This is as ungrateful as it is
   absurd and unreasonable. (3.) Hardness of heart is at the bottom of all
   our distrusts of God and quarrels with him. That is a hard heart which
   receives not the impressions of divine discoveries and conforms not to
   the intentions of the divine will, which will not melt, which will not
   bend. (4.) The sins of others ought to be warnings to us not to tread
   in their steps. The murmurings of Israel were written for our
   admonition, 1 Cor. x. 11.

   2. Now here observe,

   (1.) The charge drawn up, in God's name, against the unbelieving
   Israelites, v. 9, 10. God here, many ages after, complains of their ill
   conduct towards him, with the expressions of high resentment. [1.]
   Their sin was unbelief: they tempted God and proved him; they
   questioned whether they might take his word, and insisted upon further
   security before they would go forward to Canaan, by sending spies; and,
   when those discouraged them, they protested against the sufficiency of
   the divine power and promise, and would make a captain and return into
   Egypt, Num. xiv. 3, 4. This is called rebellion, Deut. i. 26, 32. [2.]
   The aggravation of this sin was that they saw God's work; they saw what
   he had done for them in bringing them out of Egypt, nay, what he was
   now doing for them every day, this day, in the bread he rained from
   heaven for them and the water out of the rock that followed them, than
   which they could not have more unquestionable evidences of God's
   presence with them. With them even seeing was not believing, because
   they hardened their hearts, though they had seen what Pharaoh got by
   hardening his heart. [3.] The causes of their sin. See what God imputed
   it to: It is a people that do err in their hearts, and they have not
   known my ways. Men's unbelief and distrust of God, their murmurings and
   quarrels with him, are the effect of their ignorance and mistake.
   First, Of their ignorance: They have not known my ways. They saw his
   work (v. 9) and he made known his acts to them (Ps. ciii. 7); and yet
   they did not know his ways, the ways of his providence, in which he
   walked towards them, or the ways of his commandments, in which he would
   have them to walk towards him: they did not know, they did not rightly
   understand and therefore did not approve of these. Note, The reason why
   people slight and forsake the ways of God is because they do not know
   them. Secondly, Of their mistake: They do err in their heart; they
   wander out of the way; in heart they turn back. Note, Sins are errors,
   practical errors, errors in heart; such there are, and as fatal as
   errors in the head. When the corrupt affections pervert the judgment,
   and so lead the soul out of the ways of duty and obedience, there is an
   error of the heart. [4.] God's resentment of their sin: Forty years
   long was I grieved with this generation. Note, The sins of God's
   professing people do not only anger him, but grieve him, especially
   their distrust of him; and God keeps an account how often (Num. xiv.
   22) and how long they grieve him. See the patience of God towards
   provoking sinners; he was grieved with them forty years, and yet those
   years ended in a triumphant entrance into Canaan made by the next
   generation. If our sins have grieved God, surely they should grieve us,
   and nothing in sin should grieve us so much as that.

   (2.) The sentence passed upon them for their sin (v. 11): "Unto whom I
   swore in my wrath, If they shall enter into my rest, then say I am
   changeable and untrue:" see the sentence at large, Num. xiv. 21, &c.
   Observe, [1.] Whence this sentence came--from the wrath of God. He
   swore solemnly in his wrath, his just and holy wrath; but let not men
   therefore swear profanely in their wrath, their sinful brutish wrath.
   God is not subject to such passions as we are; but he is said to be
   angry, very angry, at sin and sinners, to show the malignity of sin and
   the justice of God's government. That is certainly an evil thing which
   deserves such a recompence of revenge as may be expected from a
   provoked Deity. [2.] What it was: That they should not enter into his
   rest, the rest which he had prepared and designed for them, a
   settlement for them and theirs, that none of those who were enrolled
   when they came out of Egypt should be found written in the roll of the
   living at their entering into Canaan, but Caleb and Joshua. [3.] How it
   was ratified: I swore it. It was not only a purpose, but a decree; the
   oath showed the immutability of his counsel; the Lord swore, and will
   not repent. It cut off the thought of any reserve of mercy. God's
   threatenings are as sure as his promises.

   Now this case of Israel may be applied to those of their posterity that
   lived in David's time, when this psalm was penned; let them hear God's
   voice, and not harden their hearts as their fathers did, lest, if they
   were stiffnecked like them, God should be provoked to forbid them the
   privileges of his temple at Jerusalem, of which he had said, This is my
   rest. But it must be applied to us Christians, because so the apostle
   applies it. There is a spiritual and eternal rest set before us, and
   promised to us, of which Canaan was a type; we are all (in profession,
   at least) bound for this rest; yet many that seem to be so come short
   and shall never enter into it. And what is it that puts a bar in their
   door? It is sin; it is unbelief, that sin against the remedy, against
   our appeal. Those that, like Israel, distrust God, and his power and
   goodness, and prefer the garlick and onions of Egypt before the milk
   and honey of Canaan, will justly be shut out from his rest: so shall
   their doom be; they themselves have decided it. Let us therefore fear,
   Heb. iv. 1.
     __________________________________________________________________

P S A L M S

  PSALM XCVI.

   This psalm is part of that which was delivered into the hand of Asaph
   and his brethren (1 Chron. xvi. 7), by which it appears both that David
   was the penman of it and that it has reference to the bringing up of
   the ark to the city of David; whether that long psalm was made first,
   and this afterwards taken out of it, or this made first and afterwards
   borrowed to make up that, is not certain. But this is certain, that,
   though it was sung at the translation of the ark, it looks further, to
   the kingdom of Christ, and is designed to celebrate the glories of that
   kingdom, especially the accession of the Gentiles to it. Here is, I. A
   call given to all people to praise God, to worship him, and give glory
   to him, as a great and glorious God, ver. 1-9. II. Notice given to all
   people of God's universal government and judgment, which ought to be
   the matter of universal joy, ver. 10-13. In singing this psalm we ought
   to have our hearts filed with great and high thoughts of the glory of
   God and the grace of the gospel, and with an entire satisfaction in
   Christ's sovereign dominion and in the expectation of the judgment to
   come.

An Invitation to Praise and Honour God; A Call to Glorify God.

   1 O sing unto the Lord a new song: sing unto the Lord, all the earth.
   2 Sing unto the Lord, bless his name; show forth his salvation from day
   to day.   3 Declare his glory among the heathen, his wonders among all
   people.   4 For the Lord is great, and greatly to be praised: he is to
   be feared above all gods.   5 For all the gods of the nations are
   idols: but the Lord made the heavens.   6 Honour and majesty are before
   him: strength and beauty are in his sanctuary.   7 Give unto the Lord,
   O ye kindreds of the people, give unto the Lord glory and strength.   8
   Give unto the Lord the glory due unto his name: bring an offering, and
   come into his courts.   9 O worship the Lord in the beauty of holiness:
   fear before him, all the earth.

   These verses will be best expounded by pious and devout affections
   working in our souls towards God, with a high veneration for his
   majesty and transcendent excellency. The call here given us to praise
   God is very lively, the expressions are raised and repeated, to all
   which the echo of a thankful heart should make agreeable returns.

   I. We are here required to honour God,

   1. With songs, v. 1, 2. Three times we are here called to sing unto the
   Lord; sing to the Father, to the Son, to the Holy Ghost, as it was in
   the beginning, when the morning stars sang together, is now, in the
   church militant, and ever shall be, in the church triumphant. We have
   reason to do it often, and we have need to be often reminded of it, and
   stirred up to it. Sing unto the Lord, that is, "Bless his name, speak
   well of him, that you may bring others to think well of him." (1.) Sing
   a new song, an excellent song, the product of new affections, clothed
   with new expressions. We speak of nothing more despicable than "an old
   song," but the newness of a song recommends it; for there we expect
   something surprising. A new song is a song for new favours, for those
   compassions which are new every morning. A new song is New-Testament
   song, a song of praise for the new covenant and the precious privileges
   of that covenant. A new song is a song that shall be ever new, and
   shall never wax old nor vanish away; it is an everlasting song, that
   shall never be antiquated or out of date. (2.) Let all the earth sing
   this song, not the Jews only, to whom hitherto the service of God had
   been appropriated, who could not sing the Lord's song in (would not
   sing it to) a strange land; but let all the earth, all that are
   redeemed from the earth, learn and sing this new song, Rev. xiv. 3.
   This is a prophecy of the calling of the Gentiles; all the earth shall
   have this new song put into their mouths, shall have both cause and
   call to sing it. (3.) Let the subject-matter of this song be his
   salvation, the great salvation which was to be wrought out by the Lord
   Jesus; that must be shown forth as the cause of this joy and praise.
   (4.) Let this song be sung constantly, not only in the times appointed
   for the solemn feasts, but from day to day; it is a subject that can
   never be exhausted. Let day unto day utter this speech, that, under the
   influence of gospel devotions, we may daily exemplify a gospel
   conversation.

   2. With sermons (v. 3): Declare his glory among the heathen, even his
   wonders among all people. (1.) Salvation by Christ is here spoken of as
   a work of wonder, and that in which the glory of God shines very
   brightly; in showing forth that salvation we declare God's glory as it
   shines in the face of Christ. (2.) This salvation was, in the
   Old-Testament times, as heaven's happiness is now, a glory to be
   revealed; but in the fulness of time it was declared, and a full
   discovery made of that, even to babes, which prophets and kings desired
   and wished to see and might not. (3.) What was then discovered was
   declared only among the Jews, but it is now declared among the heathen,
   among all people; the nations which long sat in darkness now see this
   great light. The apostles' commission to preach the gospel to every
   creature is copied from this: Declare his glory among the heathen.

   3. With religious services, v. 7-9. Hitherto, though in every nation
   those that feared God and wrought righteousness were accepted of him,
   yet instituted ordinances were the peculiarities of the Jewish
   religion; but, in gospel-times, the kindreds of the people shall be
   invited and admitted into the service of God and be as welcome as ever
   the Jews were. The court of the Gentiles shall no longer be an outward
   court, but shall be laid in common with the court of Israel. All the
   earth is here summoned to fear before the Lord, to worship him
   according to his appointment. In every place incense shall be offered
   to his name, Mal. i. 11; Zech. xiv. 17; Isa. lxvi. 23. This indeed
   spoke mortification to the Jews, but, withal, it gave a prospect of
   that which would redound very much to the glory of God and to the
   happiness of mankind. Now observe how the acts of devotion to God are
   here described. (1.) We must give unto the Lord; not as if God needed
   any thing, or could receive any thing, from us or any creature, which
   was not his own before, much less be benefited by it; but we must in
   our best affections, adorations, and services, return to him what we
   have received from him, and do it freely, as what we give; for God
   loves a cheerful giver. It is debt, it is rent, it is tribute, it is
   what must be paid, and, if not, will be recovered, and yet, if it come
   from holy love, God is pleased to accept it as a gift. (2.) We must
   acknowledge God to be the sovereign Lord and pay homage to him
   accordingly (v. 7): Give unto the Lord glory and strength, glory and
   empire, or dominion, so some. As a king, he is clothed with robes of
   glory and girt with the girdle of power, and we must subscribe to both.
   Thine is the kingdom, and therefore thine is the power and the glory.
   "Give the glory to God; do not take it to yourselves, nor give it to
   any creature." (3.) We must give unto the Lord the glory due unto his
   name, that is, to the discovery he has been pleased to make of himself
   to the children of men. In all the acts of religious worship this is
   that which we must aim at, to honour God, to pay him some of that
   reverence which we owe him as the best of beings and the fountain of
   our being. (4.) We must bring an offering in to his courts. We must
   bring ourselves, in the first place, the offering up of the Gentiles,
   Rom. xv. 16. We must offer up the sacrifices of praise continually
   (Heb. xiii. 15), must often appear before God in public worship and
   never appear before him empty. (5.) We must worship him in the beauty
   of holiness, in the solemn assembly where divine institutions are
   religiously observed, the beauty of which is their holiness, that is,
   their conformity to the rule. We must worship him with holy hearts,
   sanctified by the grace of God, devoted to the glory of God, and
   purified from the pollutions of sin. (6.) We must fear before him; all
   the acts of worship must be performed from a principle of the fear of
   God and with a holy awe and reverence.

   II. In the midst of these calls to praise God and give glory to him
   glorious things are here said of him, both as motives to praise and
   matter of praise: The Lord is great, and therefore greatly to be
   praised (v. 4) and to be feared, great and honourable to his
   attendants, great and terrible to his adversaries. Even the new song
   proclaims God great as well as good; for his goodness is his glory;
   and, when the everlasting gospel is preached, it is this, Fear God, and
   give glory to him, Rev. xiv. 6, 7. 1. He is great in his sovereignty
   over all that pretend to be deities; none dare vie with him: He is to
   be feared above all gods--all princes, who were often deified after
   their deaths, and even while they lived were adored as petty gods--or
   rather all idols, the gods of the nations v. 5. All the earth being
   called to sing the new song, they must be convinced that the Lord
   Jehovah, to whose honour they must sing it, is the one only living and
   true God, infinitely above all rivals and pretenders; he is great, and
   they are little; he is all, and they are nothing; so the word used for
   idols signifies, for we know that an idol is nothing in the world, 1
   Cor. viii. 4. 2. He is great in his right, even to the noblest part of
   the creation; for it is his own work and derives its being from him:
   The Lord made the heavens and all their hosts; they are the work of his
   fingers (Ps. viii. 3), so nicely, so curiously, are they made. The gods
   of the nations were all made--gods, the creatures of men's fancies; but
   our God is the Creator of the sun, moon, and stars, those lights of
   heaven, which they imagined to be gods and worshipped as such. 3. He is
   great in the manifestation of his glory both in the upper and lower
   world, among his angels in heaven and his saints on earth (v. 6):
   Splendour and majesty are before him, in his immediate presence above,
   where the angels cover their faces, as unable to bear the dazzling
   lustre of his glory. Strength and beauty are in his sanctuary, both
   that above and this below. In God there is every thing that is awful
   and yet every thing that is amiable. If we attend him in his sanctuary,
   we shall behold his beauty, for God is love, and experience his
   strength, for he is our rock. Let us therefore go forth in his
   strength, enamoured with his beauty.

The Kingdom of Christ.

   10 Say among the heathen that the Lord reigneth: the world also shall
   be established that it shall not be moved: he shall judge the people
   righteously.   11 Let the heavens rejoice, and let the earth be glad;
   let the sea roar, and the fulness thereof.   12 Let the field be
   joyful, and all that is therein: then shall all the trees of the wood
   rejoice   13 Before the Lord: for he cometh, for he cometh to judge the
   earth: he shall judge the world with righteousness, and the people with
   his truth.

   We have here instructions given to those who were to preach the gospel
   to the nations what to preach, or to those who had themselves received
   the gospel what account to give of it to their neighbours, what to say
   among the heathen; and it is an illustrious prophecy of the setting up
   of the kingdom of Christ upon the ruins of the devil's kingdom, which
   began immediately after his ascension and will continue in the doing
   till the mystery of God be finished.

   I. Let it be told that the Lord reigns, the Lord Christ reigns, that
   King whom God determined to set upon his holy hill of Zion. See how
   this was first said among the heathen by Peter, Acts x. 42. Some of the
   ancients added a gloss to this, which by degrees crept into the text,
   The Lord reigneth from the tree (so Justin Martyr, Austin, and others,
   quote it), meaning the cross, when he had this title written over him,
   The King of the Jews. It was because he became obedient to death, even
   the death of the cross, that God exalted him, and gave him a name above
   every name, a throne above every throne. Some of the heathen came
   betimes to enquire after him that was born King of the Jews, Matt. ii.
   2. Now let them know that he has come and his kingdom is set up.

   II. Let it be told that Christ's government will be the world's happy
   settlement. The world also shall be established, that it shall not be
   moved. The natural world shall be established. The standing of the
   world, and its stability, are owing to the mediation of Christ. Sin had
   given it a shock, and still threatens it; but Christ, as Redeemer,
   upholds all things, and preserves the course of nature. The world of
   mankind shall be established, shall be preserved, till all that belong
   to the election of grace are called in, though a guilty provoking
   world. The Christian religion, as far as it is embraced, shall
   establish states and kingdoms, and preserve good order among men. The
   church in the world shall be established (so some), that it cannot be
   moved; for it is built upon a rock, and the gates of hell shall never
   prevail against it; it is a kingdom that cannot be shaken.

   III. Let them be told that Christ's government will be incontestably
   just and righteous: He shall judge the people righteously (v. 10),
   judge the world with righteousness, and with his truth, v. 13. Judging
   is here put for ruling; and though this may be extended to the general
   judgment of the world at the last day, which will be in righteousness
   (Acts xvii. 31), yet it refers more immediately to Christ's first
   coming, and the setting up of his kingdom in the world by the gospel.
   He says himself, For judgment have I come into this world (John ix. 39;
   xii. 31), and declares that all judgment was committed to him, John v.
   22, 27. His ruling and judging with righteousness and truth signify, 1.
   That all the laws and ordinances of his kingdom shall be consonant to
   the rules and principles of eternal truth and equity, that is, to the
   rectitude and purity of the divine nature and will. 2. That all his
   administrations of government shall be just and faithful, and according
   to what he has said. 3. That he shall rule in the hearts and
   consciences of men by the commanding power of truth and the Spirit of
   righteousness and sanctification. When Pilate asked our Saviour, Art
   thou a king? he answered, For this cause came I into the world, that I
   should bear witness unto the truth (John xviii. 37); for he rules by
   truth, commands men's wills by informing their judgments aright.

   IV. Let them be told that his coming draws nigh, that this King, this
   Judge, standeth before the door; for he cometh, for he cometh. Enoch,
   the seventh from Adam, said so. Behold, the Lord cometh, Jude 14.
   Between this and his first coming the revolutions of many ages
   intervened, and yet he came at the set time, and so sure will his
   second coming be; though it is now long since it was said, Behold, he
   comes in the clouds (Rev. i. 7) and he has not yet come. See 2 Pet.
   iii. 4, &c.

   V. Let them be called upon to rejoice in this honour that is put upon
   the Messiah, and this great trust that is to be lodged in his hand (v.
   11, 12): Let heaven and earth rejoice, the sea, the field, and all the
   trees of the wood. The dialect here is poetical; the meaning is, 1.
   That the days of the Messiah will be joyful days, and, as far as his
   grace and government are submitted to, will bring joy along with them.
   We have reason to give that place, that soul, joy into which Christ is
   admitted. See an instance of both, Acts viii. When Samaria received the
   gospel there was great joy in that city (v. 8), and, when the eunuch
   was baptized, he went on his way rejoicing, v. 39. 2. That it is the
   duty of every one of us to bid Christ and his kingdom welcome; for,
   though he comes conquering and to conquer, yet he comes peaceably.
   Hosanna, Blessed is he that cometh; and again, Hosanna, Blessed be the
   kingdom of our father David (Mark xi. 9, 10); not only let the daughter
   of Zion rejoice that her King comes (Zech. ix. 9), but let all rejoice.
   3. That the whole creation will have reason to rejoice in the setting
   up of Christ's kingdom, even the sea and the field; for, as by the sin
   of the first Adam the whole creation was made subject to vanity, so by
   the grace of the second Adam it shall, some way or other, first or
   last, be delivered from the bondage of corruption into the glorious
   liberty of the children of God, Rom. viii. 20, 21. 4. That there will,
   in the first place, be joy in heaven, joy in the presence of the angels
   of God; for, when the First-begotten was brought into the world, they
   sang their anthems to his praise, Luke ii. 14. 5. That God will
   graciously accept the holy joy and praises of all the hearty
   well-wishers to the kingdom of Christ, be their capacity ever so mean.
   The sea can but roar, and how the trees of the wood can show that they
   rejoice I know not; but he that searches the heart knows what is the
   mind of the Spirit, and understands the language, the broken language,
   of the weakest.
     __________________________________________________________________

P S A L M S

  PSALM XCVII.

   This psalm dwells upon the same subject, and is set to the same tune,
   with the foregoing psalm. Christ is the Alpha and the Omega of both;
   they are both penned, and are both to be sung to his honour; and we
   make nothing of them if we do not, in them, make melody with our hearts
   to the Lord Jesus. He it is that reigns, to the joy of all mankind
   (ver. 1); and his government speaks, I. Terror to his enemies; for he
   is a prince of inflexible justice and irresistible power, ver. 2-7. II.
   Comfort to his friends and loyal subjects, arising from his sovereign
   dominion, the care he takes of his people, and the provision he makes
   for them, ver. 8-12. In singing this psalm we must be affected with the
   glory of the exalted Redeemer, must dread the lot of his enemies, and
   think ourselves happy if we are of those that "kiss the son."

Righteousness and Glory of the Divine Government; Establishment of Christ's
Kingdom.

   1 The Lord reigneth; let the earth rejoice; let the multitude of isles
   be glad thereof.   2 Clouds and darkness are round about him:
   righteousness and judgment are the habitation of his throne.   3 A fire
   goeth before him, and burneth up his enemies round about.   4 His
   lightnings enlightened the world: the earth saw, and trembled.   5 The
   hills melted like wax at the presence of the Lord, at the presence of
   the Lord of the whole earth.   6 The heavens declare his righteousness,
   and all the people see his glory.   7 Confounded be all they that serve
   graven images, that boast themselves of idols: worship him, all ye
   gods.

   What was to be said among the heathen in the foregoing psalm (v. 10) is
   here said again (v. 1) and is made the subject of this psalm, and of
   psalm xcix. The Lord reigns; that is the great truth here laid down.
   The Lord Jehovah reigns, he that made the world governs it; he that
   gave being gives motion and power, gives law and commission, gives
   success and event. Every man's judgment proceeds from the Lord, from
   his counsel and providence, and in all affairs, both public and
   private, he performs the thing which he himself has appointed. The Lord
   Jesus reigns; the providential kingdom is twisted in with the
   mediatorial and the administration of both is in the hand of Christ,
   who therefore is both the head of the church and head over all things
   to the church. The kingdom of Christ is so constituted that,

   I. It may be matter of joy to all; and it will be so if it be not their
   own fault. Let the earth rejoice, for hereby it is established (Ps.
   xcvi. 10); it is honoured and enriched, and, in part, rescued from the
   vanity which by sin it is made subject to. Not only let the people of
   Israel rejoice in him as King of the Jews, and the daughter of Zion as
   her King, but let all the earth rejoice in his elevation; for the
   kingdoms of the world shall, more or less, sooner or later, become his
   kingdoms: Let the multitude of isles, the many or great isles, be glad
   thereof. This is applicable to our country, which is a great isle, and
   has many belonging to it; at least, it speaks comfort in general to the
   Gentiles, whose countries are called the isles of the Gentiles, Gen. x.
   5. There is enough in Christ for the multitude of the isles to rejoice
   in; for, though many have been made happy in him, yet still there is
   room. All have reason to rejoice in Christ's government. 1. In the
   equity of it. There is an incontestable justice in all the acts of his
   government, both legislative and judicial. Sometimes indeed clouds and
   darkness are round about him; his dispensations are altogether
   unaccountable; his way is in the sea and his path in the great waters.
   We are not aware of what he designs, what he drives at; nor is it fit
   that we should be let into the secrets of his government. There is a
   depth in his counsels, which we must not pretend to fathom. But still
   righteousness and judgment are the habitation of his throne; a golden
   thread of justice runs through the whole web of his administration. In
   this he resides, for it is his habitation. In this he rules, for it is
   the habitation of his throne. His commandments are, and will be, all
   righteous. Righteousness and judgment are the basis of his throne (so
   Dr. Hammond); for therefore his throne is for ever and ever, because
   his sceptre is a right sceptre, Ps. xlv. 6. The throne is established
   in righteousness. Even the heavens declare his righteousness (v. 6); it
   is as conspicuous and as illustrious as the heavens themselves. The
   angels of heaven will declare it, who are employed as messengers in the
   administration of his government and therefore know more of it than any
   of his creatures. His righteousness is incontestable; for who can
   contradict or dispute what the heavens declare? Ps. l. 6. 2. In the
   extent of it in the upper and lower world. (1.) All the men on earth
   are under his government; either he is served by them or he serves
   himself by them. All the people see his glory, or may see it. The glory
   of God, in the face of Christ, was made to shine in distant countries,
   among many people, more or less among all people; the gospel was
   preached, for aught we know, in all languages, Acts ii. 5, 11. Miracles
   were wrought in all nations, and so all the people saw his glory. Have
   they not heard? Rom. x. 18. (2.) All the angels in heaven are so.
   Perhaps we should not have found this truth in those words (v. 7),
   Worship him, all you gods, if we had not been directed to it by the
   inspired apostle, who, from the Septuagint version of those words,
   makes the Messiah to be introduced into the upper world at the
   ascension with this charge (Heb. i. 6), Let all the angels of God
   worship him, which helps us to a key to this whole psalm, and shows us
   that it must be applied to the exalted Redeemer, who has gone into
   heaven, and is on the right hand of God, which intimates that all power
   is given him both in heaven and earth, angels, authorities, and powers,
   being made subject unto him, 1 Pet. iii. 22. This speaks the honour of
   Christ, that he has such worshippers, and the honour of all good
   Christians, that they have such fellow-worshippers.

   II. Christ's government, though it may be matter of joy to all, will
   yet be matter of terror to some, and it is their own fault that it is
   so, v. 3-5, 7. Observe,

   1. When the kingdom of Christ was to be set up in the world, after his
   ascension, it would meet with many enemies, and much opposition would
   be given to it. He that reigns, to the joy of the whole earth, yet, as
   he has his subjects, so he has his enemies (v. 3), that not only will
   not have him to reign over them, but would not have him to reign at
   all, that not only will not enter into the kingdom of heaven
   themselves, but do all they can to hinder those that are entering,
   Matt. xxiii. 13. This was fulfilled in the enmity of the unbelieving
   Jews to the gospel of Christ, and the violent persecution which in all
   places they stirred up against the preachers and professors of it.
   These enemies are here called hills (v. 5), for their height, and
   strength, and immovable obstinacy. It was the princes of this world
   that crucified the Lord of glory, 1 Cor. ii. 8; Ps. ii. 2.

   2. The opposition which the Jews gave to the setting up of Christ's
   kingdom turned to their own ruin. Their persecuting the apostles, and
   forbidding them to speak to the Gentiles, filled up their sin, and
   brought wrath upon them to the uttermost, 1 Thess. ii. 15, 16. That
   wrath is here compared, (1.) To consuming fire, which goes before him,
   and burns up his enemies, that have made themselves like chaff and
   stubble, and have set the briers and thorns before him in battle, Isa.
   xxvii. 4. This fire of divine wrath will not only burn the rubbish upon
   the hills, but will even melt the hills themselves like wax, v. 5. When
   our God appears as a consuming fire even rocks will be wax before him.
   The most resolute and daring opposition will be baffled at the presence
   of the Lord. His very presence is enough to shame and sink it, for he
   is the Lord of the whole earth, by whom all the children of men are
   manageable and to whom they are accountable. Men hate and persecute
   God's people, because they think him absent, that the Lord has forsaken
   the earth; but, when he manifests his presence, they melt. (2.) To
   amazing lightnings (v. 4), which strike a terror upon many. The
   judgments God brought upon the enemies of Christ's kingdom were such as
   all the world took notice of with terror: The earth saw and trembled,
   and the ears of all that heard were made to tingle. This was fulfilled
   in the destruction of Jerusalem and the Jewish nation by the Romans,
   about forty years after Christ's resurrection, which, like fire, wholly
   destroyed that people, and, like lightning, astonished all their
   neighbours (Deut. xxix. 24); but the heavens declare God's
   righteousness in it, and all the people, to this day, see his glory, in
   those lasting monuments of his justice, the scattered Jews.

   3. Idolaters also would be put to confusion by the setting up of
   Christ's kingdom (v. 7): Confounded be all those who serve graven
   images, the Gentile world, who did service to those that by nature are
   no gods (Gal. iv. 8), who boasted themselves of idols as their
   protectors and benefactors. Did those that served idols boast of them,
   and shall the servants of the living God distrust him, or be ashamed of
   him? Let those be ashamed that serve graven images. (1.) This is a
   prayer for the conversion of the Gentiles, that those who have been so
   long serving dumb idols may be convinced of their error, ashamed of
   their folly, and may, by the power of Christ's gospel, be brought to
   serve the only living and true God, and may be as much ashamed of their
   idols as ever they were proud of them. See Isa. ii. 20, 21. (2.) This
   is a prophecy of the ruin of those that would not be reformed and
   reclaimed from their idolatry; they shall be confounded by the
   destruction of Paganism in the Roman empire, which was fulfilled about
   300 years after Christ, so much to the terror of idolaters that some
   think it was the revolution under Constantine that made even the mighty
   men say to the rocks, Fall on us and hide us, Rev. vi. 15, 16. This
   prayer and prophecy are still in force against antichristian idolaters,
   who may here read their doom: Confounded be all those that worship
   graven images, v. 7. See Jer. xlviii. 13.

Zion Rejoicing in the Reign of Christ.

   8 Zion heard, and was glad; and the daughters of Judah rejoiced because
   of thy judgments, O Lord.   9 For thou, Lord, art high above all the
   earth: thou art exalted far above all gods.   10 Ye that love the Lord,
   hate evil: he preserveth the souls of his saints; he delivereth them
   out of the hand of the wicked.   11 Light is sown for the righteous,
   and gladness for the upright in heart.   12 Rejoice in the Lord, ye
   righteous; and give thanks at the remembrance of his holiness.

   The kingdom of the Messiah, like the pillar of cloud and fire, as it
   has a dark side towards the Egyptians, so it has a bright side towards
   the Israel of God. It is set up in spite of opposition; and then the
   earth saw and trembled (v. 4), but Zion heard and was glad, very glad,
   to hear of the conversion of some and of the confusion of others, that
   is, the conquest of all that stood it out against Christ. Rejoice
   greatly, O daughter of Zion! for behold thy king comes unto thee, Zech.
   ix. 9. And not Zion only, where the temple was, but even the daughters
   of Judah, rejoiced; the common people, the inhabitants of the villages,
   they shall triumph in Christ's victories. The command (v. 1) is, Let
   the earth rejoice; but it is only the sons of Zion and the daughters of
   Judah that do rejoice. All should bid the kingdom of the Messiah
   welcome, but few do. Now here observe,

   I. The reasons that are given for Zion's joy in the government of the
   Redeemer. The faithful servants of God may well rejoice and be glad, 1.
   Because God is glorified, and whatever redounds to his honour is very
   much his people's pleasure. They rejoice because of thy judgments, O
   Lord! which may take in both the judgments of his mouth and the
   judgments of his hand, the word of his gospel and his works wrought for
   the propagating of it, miracles and marvellous providences; for in
   these we must own, "Thou, Lord, art high above all the earth (v. 9);
   thou hast manifested thy sovereignty in the kingdom of nature, and thy
   command of all its powers, and thy dominion over all nations, over all
   hearts; thou art exalted far above all gods"--all deputed gods, that
   is, princes--all counterfeit gods, that is, idols. The exaltation of
   Christ, and the advancement of God's glory among men thereby, are the
   rejoicing of all the saints. 2. Because care is taken for their safety.
   Those that pay allegiance to Christ as a King shall be sure of his
   protection. Princes are the shields of the earth; Christ is so to his
   subjects; they may put their trust under his shadow and rejoice in it,
   for (v. 10) He preserves the souls of the saints; he preserves their
   lives as long as he has any work for them to do, and wonderfully
   delivers them many a time out of the hand of the wicked, their
   persecutors that thirst after their blood; for precious in the sight of
   the Lord is the death of his saints. But something more is meant than
   their lives; for those that will be his disciples must be willing to
   lay down their lives, and not indent for the securing of them. It is
   the immortal soul that Christ preserves, the inward man, which may be
   renewed more and more when the outward man decays. He will preserve the
   souls of his saints from sin, from apostasy, and despair, under their
   greatest trials; he will deliver them out of the hands of the wicked
   one that seeks to devour them; he will preserve them safely to his
   heavenly kingdom, 2 Tim. iv. 18. They have therefore reason to be glad,
   being thus safe. 3. Because provision is made for their comfort. Those
   that rejoice in Christ Jesus, and in his exaltation, have fountains of
   joy treasured up for them, which will be opened sooner or later (v.
   11): Light is sown for the righteous, that is, gladness for the upright
   in heart. The subjects of Christ's kingdom are told to expect
   tribulation in the world. They must suffer by its malice, and must not
   share in its mirth; yet let them know, to their comfort, that light is
   sown for them; it is designed and prepared for them. What is sown will
   come up again in due time; though, like a winter seedness, it may lie
   long under the clods, and seem to be lost and buried, yet it will
   return in a rich and plentiful increase. God's goodness shall be sure
   of a harvest in the appointed weeks. Those that sow in tears shall,
   without fail, reap in joy, Ps. cxxvi. 5, 6. Christ told his disciples,
   at parting (John xvi. 20), You shall be sorrowful, but your sorrow
   shall be turned into joy. Gladness is sure to the upright in heart, to
   those only that are sincere in religion. The joy of the hypocrite is
   but for a moment. There is no serenity without a lasting sincerity,

   II. The rules that are given for Zion's joy. 1. Let it be a pure and
   holy joy. "You that love the Lord Jesus, that love his appearing and
   kingdom, that love his word and his exaltation, see that you hate evil,
   the evil of sin, every thing that is offensive to him and will throw
   you out of his favour." Note, A true love to God will show itself in a
   real hatred of all sin, as that abominable thing which he hates. The
   joy of the saints should likewise confirm their antipathy to sin and
   divine comforts should put their mouths out of taste for sensual
   pleasures. 2. Let the joy terminate in God (v. 12): Rejoice in the
   Lord, you righteous. Let all the streams of comfort, which flow to us
   in the channel of Christ's kingdom, lead us to the fountain, and oblige
   us to rejoice in the Lord. All the lines of joy must meet in him as in
   the centre. See Phil. iii. 3; iv. 4. 3. Let it express itself in praise
   and thanksgiving: Give thanks at the remembrance of his holiness.
   Whatever is the matter of our rejoicing ought to be the matter of our
   thanksgiving, and particularly the holiness of God. Those that hate sin
   themselves are glad that God does so, in hopes that therefore he will
   not suffer it to have dominion over them. Note, (1.) We ought to be
   much in the remembrance of God's holiness, the infinite purity,
   rectitude, and perfection of the divine nature. We must be ever mindful
   of his holy covenant, which he has confirmed with an oath by his
   holiness. (2.) We ought to give thanks at the remembrance of his
   holiness, not only give him the glory of it as it is an honour to him,
   but give him thanks for it as it is a favour to us; and an unspeakable
   favour it will be if, through grace, we are partakers of his holiness.
   It is God's holiness which, above all his attributes, the angels
   celebrate. Isa. vi. 3, Holy, holy, holy. Sinners tremble, but saints
   rejoice, at the remembrance of God's holiness, Ps. xxx. 4.
     __________________________________________________________________

P S A L M S

  PSALM XCVIII.

   This psalm is to the same purport with the two foregoing psalms; it is
   a prophecy of the kingdom of the Messiah, the settling of it up in the
   world, and the bringing of the Gentiles into it. The Chaldee entitles
   it a prophetic psalm. It sets forth, I. The glory of the Redeemer, ver.
   1-3. II. The joy of the redeemed, ver. 4-9. If we in a right manner
   give to Christ this glory, and upon right grounds take to ourselves
   this joy, in singing this psalm, we sing it with understanding. If
   those who saw Christ's triumph thus, much more reason have we to do so
   who see these things accomplished and share in the better things
   provided for us, Heb. xi. 40.

An Invitation to Praise.

   A psalm.

   1 O sing unto the Lord a new song; for he hath done marvellous things:
   his right hand, and his holy arm, hath gotten him the victory.   2 The
   Lord hath made known his salvation: his righteousness hath he openly
   showed in the sight of the heathen.   3 He hath remembered his mercy
   and his truth toward the house of Israel: all the ends of the earth
   have seen the salvation of our God.

   We are here called upon again to sing unto the Lord a new song, as
   before, Ps. xcvi. 1. "Sing a most excellent song, the best song you
   have." Let the song of Christ's love be like Solomon's on that subject,
   a song of songs. A song of praise for redeeming love is a new song,
   such a song as had not been sung before; for this is a mystery which
   was hidden from ages and generations. Converts sing a new song, very
   different from what they had sung; they change their wonder and change
   their joy, and therefore change their note. If the grace of God put a
   new heart into our breasts, it will therewith put a new song into our
   mouths. In the new Jerusalem there will be new songs sung, that will be
   new to eternity, and never wax old. Let this new song be sung to the
   praise of God, in consideration of these four things:--

   I. The wonders he has wrought: He has done marvellous things, v. 1.
   Note, The work of our salvation by Christ is a work of wonder. If we
   take a view of all the steps of it from the contrivance of it, and the
   counsels of God concerning it before all time, to the consummation of
   it, and its everlasting consequences when time shall be no more, we
   shall say, God has in it done marvellous things; it is all his doing
   and it is marvellous in our eyes. The more it is known the more it will
   be admired.

   II. The conquests he has won: His right hand and his holy arm have
   gotten him the victory. Our Redeemer has surmounted all the
   difficulties that lay in the way of our redemption, has broken through
   them all, and was not discouraged by the services or sufferings
   appointed him. He has subdued all the enemies that opposed it, has
   gotten the victory over Satan, disarmed him, and cast him out of his
   strong-holds, has spoiled principalities and powers (Col. ii. 15), has
   taken the prey from the mighty (Isa. xlix. 24), and given death his
   death's wound. He has gotten a clear and complete victory, not only for
   himself, but for us also, for we through him are more than conquerors.
   He got this victory by his own power; there was none to help, none to
   uphold, none that durst venture into the service; but his right hand
   and his holy arm, which are always stretched out with good success,
   because they are never stretched out but in a good cause, these have
   gotten him the victory, have brought him relief or deliverance. God's
   power and faithfulness, called here his right hand and his holy arm,
   brought relief to the Lord Jesus, in raising him from the dead, and
   exalting him personally to the right hand of God; so Dr. Hammond.

   III. The discoveries he has made to the world of the work of
   redemption. What he has wrought for us he has revealed to us, and both
   by his Son; the gospel-revelation is that on which the gospel-kingdom
   is founded--the word which God sent, Acts x. 36. The opening of the
   sealed book is that which is to be celebrated with songs of praise
   (Rev. v. 8), because by it was brought to light the mystery which had
   long been hid in God. Observe, 1. The subject of this discovery--his
   salvation and his righteousness, v. 3. Righteousness and salvation are
   often put together; as Isa. lxi. 10; xlvi. 13; li. 5, 6, 8. Salvation
   denotes the redemption itself, and righteousness the way in which it
   was wrought, by the righteousness of Christ. Or the salvation includes
   all our gospel-privileges and the righteousness all our gospel-duties;
   both are made known, for God has joined them together, and we must not
   separate them. Or righteousness is here put for the way of our
   justification by Christ, which is revealed in the gospel to be by
   faith, Rom. i. 17. 2. The plainness of this discovery. He has openly
   shown it, not in types and figures as under the law, but it is written
   as with a sunbeam, that he that runs may read it. Ministers are
   appointed to preach it with all plainness of speech. 3. The extent of
   this discovery. It is made in the sight of the heathen, and not of the
   Jews only: All the ends of the earth have seen the salvation of our
   God; for to the Gentiles was the word of salvation sent.

   IV. The accomplishment of the prophecies and promises of the Old
   Testament, in this (v. 3): He has remembered his mercy and his truth
   towards the house of Israel. God had mercy in store for the seed of
   Abraham, and had given them many and great assurances of the kindness
   he designed them in the latter days; and it was in pursuance of all
   those that he raised up his Son Jesus to be not only a light to lighten
   the Gentiles, but the glory of his people Israel; for he sent him, in
   the first place, to bless them. God is said, in sending Christ, to
   perform the mercy promised to our fathers, and to remember the holy
   covenant, Luke i. 72. It was in consideration of that, and not of their
   merit.

An Invitation to Praise.

   4 Make a joyful noise unto the Lord, all the earth: make a loud noise,
   and rejoice, and sing praise.   5 Sing unto the Lord with the harp;
   with the harp, and the voice of a psalm.   6 With trumpets and sound of
   cornet make a joyful noise before the Lord, the King.   7 Let the sea
   roar, and the fulness thereof; the world, and they that dwell therein.
     8 Let the floods clap their hands: let the hills be joyful together
   9 Before the Lord; for he cometh to judge the earth: with righteousness
   shall he judge the world, and the people with equity.

   The setting up of the kingdom of Christ is here represented as a matter
   of joy and praise.

   I. Let all the children of men rejoice in it, for they all have, or may
   have, benefit by it. Again and again we are here called upon by all
   ways and means possible to express our joy in it and give God praise
   for it: Make a joyful noise, as before, Ps. xcv. 1, 2. Make a loud
   noise, as those that are affected with those glad tidings and are
   desirous to affect others with them. Rejoice and sing praise, sing
   Hosannas (Matt. xxi. 9), sing Hallelujahs, Rev. xix. 6. Let him be
   welcomed to the throne, as new kings are, with acclamations of joy and
   loud shouts, till the earth ring again, as when Solomon was proclaimed,
   1 Kings i. 40. And let the shouts of the crowd be accompanied with the
   singers and players on instruments (Ps. lxxvii. 7; lxvi. 25), as is
   usual in such solemnities. 1. Let sacred songs attend the new King:
   "Sing praise, sing with the voice of a psalm. Express your joy; thus
   proclaim it, thus excite it yet more, and thus propagate it among
   others." 2. Let these be assisted with sacred music, not only with the
   soft and gentle melody of the harp, but since it is a victorious King
   whose glory is to be celebrated, who goes forth conquering and to
   conquer, let him be proclaimed with the martial sound of the trumpet
   and cornet, v. 6. Let all this joy be directed to God, and expressed in
   a solemn religious manner: Make a joyful noise to the Lord, v. 4. Sing
   to the Lord, (v. 5); do it before the Lord, the King, v. 6. Carnal
   mirth is an enemy to this holy joy. When David danced before the ark he
   pleaded that it was before the Lord; and the piety and devotion of the
   intention not only vindicated what he did, but commended it. We must
   rejoice before the Lord whenever we draw near to him (Deut. xii. 12),
   before the Lord Jesus, and before him, not only as the Saviour, but as
   the King, the King of kings, the church's King, and our King.

   II. Let the inferior creatures rejoice in it, v. 7-9. This is to the
   same purport with what we had before (Ps. xcvi. 11-13): Let the sea
   roar, and let that be called, not as it used to be, a dreadful noise,
   but a joyful noise; for the coming of Christ, and the salvation wrought
   out by him, have quite altered the property of the troubles and terrors
   of this world, so that when the floods lift up their voice, lift up
   their waves, we must not construe that to be the sea roaring against
   us, but rather rejoicing with us. Let the floods express their joy, as
   men do when they clap their hands; and let the hills, that trembled for
   fear before God when he came down to give the law at Mount Sinai, dance
   for joy before him when his gospel is preached and that word of the
   Lord goes forth from Zion in a still small voice: Let the hills be
   joyful together before the Lord. This intimates that the kingdom of
   Christ would be a blessing to the whole creation; but that, as the
   inferior creatures declare the glory of the Creator (Ps. xix. 1), so
   they declare the glory of the Redeemer, for by him all things not only
   subsist in their being, but consist in their order. It intimates
   likewise that the children of men would be wanting in paying their due
   respects to the Redeemer, and therefore that he must look for his
   honour from the sea and the floods, which would shame the stupidity and
   ingratitude of mankind. And perhaps respect is here had to the new
   heavens and the new earth, which we yet, according to his promise, look
   for (2 Pet. iii. 13), and this second mention of his coming (after the
   like, Ps. xcvi.) may principally refer to his second coming, when all
   these things shall be so dissolved as to be refined; then shall he come
   to judge the world with righteousness. In the prospect of that day all
   that are sanctified do rejoice, and even the sea, and the floods, and
   the hills, would rejoice if they could. One would think that Virgil had
   these psalms in his eye, as well as the oracles of the Cumean Sibyl, in
   his fourth eclogue, where he either ignorantly or basely applies to
   Asinius Pollio the ancient prophecies, which at that time were expected
   to be fulfilled; for he lived in the reign of Augustus Cæsar, a little
   before our Saviour's birth. He owns they looked for the birth of a
   child from heaven that should be a great blessing to the world, and
   restore the golden age:--


   Jam nova progenies coelo demittitur alto--

   A new race descends from the lofty sky;

   and that should take away sin:--


   Te duce, si qua manent sceleris vestigia nostri,

   Irrita perpetua solvent formidine terras--

   Thy influence shall efface every stain of corruption,

   And free the world from alarm.

   Many other things he says of this long-looked-for child, which
   Ludovicus Vives, in his notes on that eclogue, thinks applicable to
   Christ; and he concludes, as the psalmist here, with a prospect of the
   rejoicing of the whole creation herein:--


   Aspice, venturo lætentur ut omnia sæclo--

   See how this promis'd age makes all rejoice.

   And, if all rejoice, why should not we?
     __________________________________________________________________

P S A L M S

  PSALM XCIX.

   Still we are celebrating the glories of the kingdom of God among men,
   and are called upon to praise him, as in the foregoing psalms; but
   those psalms looked forward to the times of the gospel, and prophesied
   of the graces and comforts of those times; this psalm seems to dwell
   more upon the Old-Testament dispensation and the manifestation of God's
   glory and grace in that. The Jews were not, in expectation of the
   Messiah's kingdom and the evangelical worship, to neglect the divine
   regimen they were then under, and the ordinances that were then given
   them, but in them to see God reigning, and to worship before him
   according to the law of Moses. Prophecies of good things to come must
   not lessen our esteem of good things present. To Israel indeed
   pertained the promises, which they were bound to believe; but to them
   pertained also the giving of the law, and the service of God, which
   they were also bound dutifully and conscientiously to attend to, Rom.
   ix. 4. And this they are called to do in this psalm, where yet there is
   much of Christ, for the government of the church was in the hands of
   the eternal Word before he was incarnate; and, besides, the ceremonial
   services were types and figures of evangelical worship. The people of
   Israel are here required to praise and exalt God, and to worship before
   him, in consideration of these two things:--I. The happy constitution
   of the government they were under, both in sacred and civil things,
   ver. 1-5. II. Some instances of the happy administration of it, ver.
   6-9. In singing this psalm we must set ourselves to exalt the name of
   God, as it is made known to us in the gospel, which we have much more
   reason to do than those had who lived under the law.

The Dominion of God.

   1 The Lord reigneth; let the people tremble: he sitteth between the
   cherubims; let the earth be moved.   2 The Lord is great in Zion; and
   he is high above all the people.   3 Let them praise thy great and
   terrible name; for it is holy.   4 The king's strength also loveth
   judgment; thou dost establish equity, thou executest judgment and
   righteousness in Jacob.   5 Exalt ye the Lord our God, and worship at
   his footstool; for he is holy.

   The foundation of all religion is laid in this truth, That the Lord
   reigns. God governs the world by his providence, governs the church by
   his grace, and both by his Son. We are to believe not only that the
   Lord lives, but that the Lord reigns. This is the triumph of the
   Christian church, and here it was the triumph of the Jewish church,
   that Jehovah was their King; and hence it is inferred, Let the people
   tremble, that is, 1. Let even the subjects of this kingdom tremble; for
   the Old-Testament dispensation had much of terror in it. At Mount Sinai
   Israel, and even Moses himself, did exceedingly fear and quake; and
   then God was terrible in his holy places. Even when he appeared in his
   people's behalf, he did terrible things. But we are not now come to
   that mount that burned with fire, Heb. xii. 18. Now that the Lord
   reigns let the earth rejoice. Then he ruled more by the power of holy
   fear; now he rules by the power of holy love. 2. Much more let the
   enemies of this kingdom tremble; for he will either bring them into
   obedience to his golden sceptre or crush them with his iron rod. The
   Lord reigns, though the people be stirred with indignation at it;
   though they fret away all their spirits, their rage is all in vain. He
   will set his King upon his holy hill of Zion in spite of them (Ps. ii.
   1-6); first, or last, he will make them tremble, Rev. vi. 15, &c. The
   Lord reigns, let the earth be moved. Those that submit to him shall be
   established, and not moved (Ps. xcvi. 10); but those that oppose him
   will be moved. Heaven and earth shall be shaken, and all nations; but
   the kingdom of Christ is what cannot be moved; the things which cannot
   be shaken shall remain, Heb. xii. 27. In these is continuance, Isa.
   lxiv. 5.

   God's kingdom, set up in Israel, is here made the subject of the
   psalmist's praise.

   I. Two things the psalmist affirms:--1. God presided in the affairs of
   religion: He sitteth between the cherubim (v. 1), as on his throne, to
   give law by the oracles thence delivered--as on the mercy-seat, to
   receive petitions. This was the honour of Israel, that they had among
   them the Shechinah, or special presence of God, attended by the holy
   angels; the temple was the royal palace, and the Holy of holies was the
   presence-chamber. The Lord is great in Zion (v. 2); there he is known
   and praised (Ps. lxxvi. 1, 2); there he is served as great, more than
   any where else. He is high there above all people; as that which is
   high is exposed to view, and looked up to, so in Zion the perfections
   of the divine nature appear more conspicuous and more illustrious than
   any where else. Therefore let those that dwell in Zion, and worship
   there, praise thy great and terrible name, and give thee the glory due
   unto it, for it is holy. The holiness of God's name makes it truly
   great to his friends and terrible to his enemies, v. 3. This is that
   which those above adore--Holy, holy, holy. 2. He was all in all in
   their civil government, v. 4. As in Jerusalem was the testimony of
   Israel, whither the tribes went up, so there were set thrones of
   judgment, Ps. cxxii. 4, 5. Their government was a theocracy. God raised
   up David to rule over them (and some think this psalm was penned upon
   occasion of his quiet and happy settlement in the throne) and he is the
   king whose strength loves judgment. He is strong; all his strength he
   has from God; and his strength is not abused for the support of any
   wrong, as the power of great princes often is, but it loves judgment.
   He does justice with his power, and does it with delight; and herein he
   was a type of Christ, to whom God would give the throne of his father
   David, to do judgment and justice. He has power to crush, but his
   strength loves judgment; he does not rule with rigour, but with
   moderation, with wisdom, and with tenderness. The people of Israel had
   a good king; but they are here taught to look up to God as he by whom
   their king reigns: Thou dost establish equity (that is, God gave them
   those excellent laws by which they were governed), and thou executest
   judgment and righteousness in Jacob; he not only by his immediate
   providences often executed and enforced his own laws, but took care for
   the administration of justice among them by civil magistrates, who
   reigned by him and by him did decree justice. Their judges judged for
   God, and their judgment was his, 2 Chron. xix. 6.

   II. Putting these two things together, we see what was the happiness of
   Israel above any other people, as Moses had described it (Deut. iv. 7,
   8), that they had God so nigh unto them, sitting between the cherubim,
   and that they had statutes and judgments so righteous, by which equity
   was established, and God himself ruled in Jacob, from which he infers
   this command to that happy people (v. 5): "Exalt you the Lord our God,
   and worship at his footstool; give him the glory of the good government
   you are under, as it is now established, both in church and state."
   Note, 1. The greater the public mercies are which we have a share in
   the more we are obliged to bear a part in the public homage paid to
   God: the setting up of the kingdom of Christ, especially, ought to be
   the matter of our praise. 2. When we draw night to God, to worship him,
   our hearts must be filled with high thoughts of him, and he must be
   exalted in our souls. 3. The more we abase ourselves, and the more
   prostrate we are before God, the more we exalt him. We must worship at
   his footstool, at his ark, which was as the footstool to the mercy-seat
   between the cherubim; or we must cast ourselves down upon the pavement
   of his courts; and good reason we have to be thus reverent, for he is
   holy, and his holiness should strike an awe upon us, as it does on the
   angels themselves, Isa. vi. 2, 3.

Divine Justice and Mercy.

   6 Moses and Aaron among his priests, and Samuel among them that call
   upon his name; they called upon the Lord, and he answered them.   7 He
   spake unto them in the cloudy pillar: they kept his testimonies, and
   the ordinance that he gave them.   8 Thou answeredst them, O Lord our
   God: thou wast a God that forgavest them, though thou tookest vengeance
   of their inventions.   9 Exalt the Lord our God, and worship at his
   holy hill; for the Lord our God is holy.

   The happiness of Israel in God's government is here further made out by
   some particular instances of his administration, especially with
   reference to those that were, in their day, the prime leaders and most
   active useful governors of that people--Moses, Aaron, and Samuel, in
   the two former of whom the theocracy or divine government began (for
   they were employed to form Israel into a people) and in the last of
   whom that form of government, in a great measure, ended; for when the
   people rejected Samuel, and urged him to resign, they are said to
   reject God himself, that he should not be so immediately their king as
   he had been (1 Sam. viii. 7), for now they would have a king, like all
   the nations. Moses, as well as Aaron, is said to be among his priests,
   for he executed the priest's office till Aaron was settled in it and he
   consecrated Aaron and his sons; therefore the Jews call him the priest
   of the priests. Now concerning these three chief rulers observe,

   I. The intimate communion they had with God, and the wonderful favour
   to which he admitted them. None of all the nations of the earth could
   produce three such men as these, that had such an intercourse with
   Heaven, and whom God knew by name, Exod. xxxiii. 17. Here is, 1. Their
   gracious observance of God. No kingdom had men that honoured God as
   these three men of the kingdom of Israel did. They honoured him, (1.)
   By their prayers. Samuel, though not among his priests, yet was among
   those that called on his name; and for this they were all famous, They
   called upon the Lord; they relied not on their own wisdom or virtue,
   but in every emergency had recourse to God, towards him was their
   desire, and on him their dependence. (2.) By their obedience: They kept
   his testimonies, and the ordinances that he gave them; they made
   conscience of their duty, and in every thing made God's word and law
   their rule, as knowing that unless they did so they could not expect
   their prayers should be answered, Prov. xxviii. 9. Moses did all
   according to the pattern shown him; it is often repeated, According to
   all that God commanded Moses, so did he. Aaron and Samuel did likewise.
   Those were the greatest men and most honourable that were most eminent
   for keeping God's testimonies and conforming to the rule of his word.
   2. God's gracious acceptance of them: He answered them, and granted
   them the things which they called upon him for. They all wonderfully
   prevailed with God in prayer; miracles were wrought at their special
   instance and request; nay, he not only condescended to do that for them
   which they desired, as a prince for a petitioner, but he communed with
   them as one friend familiarly converses with another (v. 7): He spoke
   unto them in the cloudy pillar. He often spoke to Samuel; from his
   childhood the word of the Lord came to him, and, probably, sometimes he
   spoke to him by a bright cloud overshadowing him: however, to Moses and
   Aaron he often spoke out of the famous cloudy pillar, Exod. xvi. 10;
   Num. xii. 5. Israel are now reminded of this, for the confirming of
   their faith, that though they had not every day such sensible tokens of
   God's presence as the cloudy pillar was, yet to those that were their
   first founders, and to him that was their great reformer, God was
   pleased thus to manifest himself.

   II. The good offices they did to Israel. They interceded for the
   people, and for them also they obtained many an answer of peace. Moses
   stood in the gap, and Aaron between the living and the dead; and, when
   Israel was in distress, Samuel cried unto the Lord for them, 1 Sam.
   vii. 9. This is here referred to (v. 8): "Thou answeredst them, O Lord
   our God! and, at their prayer, thou wast a God that forgavest the
   people they prayed for; and, though thou tookest vengeance of their
   inventions, yet thou didst not cut them off from being a people, as
   their sin deserved." "Thou wast a God that wast propitious for them (so
   Dr. Hammond), for their sakes, and sparedst the people at their
   request, even when thou wast about to take vengeance of their
   inventions, that is, when thy wrath was so highly provoked against them
   that it was just ready to break in upon them, to their utter
   overthrow." These were some of the many remarkable instances of God's
   dominion in Israel, more than in any other nation, for which the people
   are again called upon to praise God (v. 9): "Exalt the Lord our God, on
   account of what he has done for us formerly, as well as of late, and
   worship at his holy hill of Zion, on which he has now set his temple
   and will shortly set his King (Ps. ii. 6), the former a type of the
   latter; there, as the centre of unity, let all God's Israel meet, with
   their adorations, for the Lord our God is holy, and appears so, not
   only in his holy law, but in his holy gospel."
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P S A L M S

  PSALM C.

   It is with good reason that many sing this psalm very frequently in
   their religious assemblies, for it is very proper both to express and
   to excite pious and devout affections towards God in our approach to
   him in holy ordinances; and, if our hearts go along with the words, we
   shall make melody in it to the Lord. The Jews say it was penned to be
   sung with their thank-offerings; perhaps it was; but we say that as
   there is nothing in it peculiar to their economy so its beginning with
   a call to all lands to praise God plainly extends it to the
   gospel-church. Here, I. We are called upon to praise God and rejoice in
   him, ver. 1, 2, 4. II. We are furnished with matter for praise; we must
   praise him, considering his being and relation to us (ver. 3) and his
   mercy and truth, ver. 5. These are plain and common things, and
   therefore the more fit to be the matter of devotion.

Importunate Exhortations to Praise God; Motives for Praising God.

   A psalm of praise.

   1 Make a joyful noise unto the Lord, all ye lands.   2 Serve the Lord
   with gladness: come before his presence with singing.   3 Know ye that
   the Lord he is God: it is he that hath made us, and not we ourselves;
   we are his people, and the sheep of his pasture.   4 Enter into his
   gates with thanksgiving, and into his courts with praise: be thankful
   unto him, and bless his name.   5 For the Lord is good; his mercy is
   everlasting; and his truth endureth to all generations.

   Here, I. The exhortations to praise are very importunate. The psalm
   does indeed answer to the title, A psalm of praise; it begins with that
   call which of late we have several times met with (v. 1), Make a joyful
   noise unto the Lord, all you lands, or all the earth, all the
   inhabitants of the earth. When all nations shall be discipled, and the
   gospel preached to every creature, then this summons will be fully
   answered to. But, if we take the foregoing psalm to be (as we have
   opened it) a call to the Jewish church to rejoice in the administration
   of God's kingdom, which they were under (as the four psalms before it
   were calculated for the days of the Messiah), this psalm, perhaps, was
   intended for proselytes, that came over out of all lands to the Jews'
   religion. However, we have here, 1. A strong invitation to worship God;
   not that God needs us, or any thing we have or can do, but it is his
   will that we should serve the Lord, should devote ourselves to his
   service and employ ourselves in it; and that we should not only serve
   him in all instances of obedience to his law, but that we should come
   before his presence in the ordinances which he has appointed and in
   which he has promised to manifest himself (v. 2), that we should enter
   into his gates and into his courts (v. 4), that we should attend upon
   him among his servants, and keep there where he keeps court. In all
   acts of religious worship, whether in secret or in our families, we
   come into God's presence, and serve him; but it is in public worship
   especially that we enter into his gates and into his courts. The people
   were not permitted to enter into the holy place; there the priests only
   went in to minister. But let the people be thankful for their place in
   the courts of God's house, to which they were admitted and where they
   gave their attendance. 2. Great encouragement given us, in worshipping
   God, to do it cheerfully (v. 2): Serve the Lord with gladness. This
   intimates a prediction that in gospel-times there should be special
   occasion for joy; and it prescribes this as a rule of worship: Let God
   be served with gladness. By holy joy we do really serve God; it is an
   honour to him to rejoice in him; and we ought to serve him with holy
   joy. Gospel-worshippers should be joyful worshippers; if we serve God
   in uprightness, let us serve him with gladness. We must be willing and
   forward to it, glad when we are called to go up to the house of the
   Lord (Ps. cxxii. 1), looking upon it as the comfort of our lives to
   have communion with God; and we must be pleasant and cheerful in it,
   must say, It is good to be here, approaching to God, in every duty, as
   to God our exceeding Joy, Ps. xliii. 4. We must come before his
   presence with singing, not only songs of joy, but songs of praise.
   Enter into his gates with thanksgiving, v. 4. We must not only comfort
   ourselves, but glorify God, with our joy, and let him have the praise
   of that which we have the pleasure of. Be thankful to him and bless his
   name; that is, (1.) We must take it as a favour to be admitted into his
   service, and give him thanks that we have liberty of access to him,
   that we have ordinances instituted and opportunity continued of waiting
   upon God in those ordinances. (2.) We must intermix praise and
   thanksgiving with all our services. This golden thread must run through
   every duty (Heb. xiii. 15), for it is the work of angels. In every
   thing give thanks, in every ordinance, as well as in every providence.

   II. The matter of praise, and motives to it, are very important, v. 3,
   5. Know you what God is in himself and what he is to you. Note,
   Knowledge is the mother of devotion and of all obedience: blind
   sacrifices will never please a seeing God. "Know it; consider and apply
   it, and then you will be more close and constant, more inward and
   serious, in the worship of him." Let us know then these seven things
   concerning the Lord Jehovah, with whom we have to do in all the acts of
   religious worship:--1. That the Lord he is God, the only living and
   true God--that he is a Being infinitely perfect, self-existent, and
   self-sufficient, and the fountain of all being; he is God, and not a
   man as we are. He is an eternal Spirit, incomprehensible and
   independent, the first cause and last end. The heathen worshipped the
   creature of their own fancy; the workmen made it, therefore it is not
   God. We worship him that made us and all the world; he is God, and all
   other pretended deities are vanity and a lie, and such as he has
   triumphed over. 2. That he is our Creator: It is he that has made us,
   and not we ourselves. I find that I am, but cannot say, I am that I am,
   and therefore must ask, Whence am I? Who made me? Where is God my
   Maker? And it is the Lord Jehovah. He gave us being, he gave us this
   being; he is both the former of our bodies and the Father of our
   spirits. We did not, we could not, make ourselves. It is God's
   prerogative to be his own cause; our being is derived and depending. 3.
   That therefore he is our rightful owner. The Masorites, by altering one
   letter in the Hebrew, read it, He made us, and his we are, or to him we
   belong. Put both the readings together, and we learn that because God
   made us, and not we ourselves, therefore we are not our own, but his.
   He has an incontestable right to, and property in, us and all things.
   His we are, to be actuated by his power, disposed of by his will, and
   devoted to his honour and glory. 4. That he is our sovereign ruler: We
   are his people or subjects, and he is our prince, our rector or
   governor, that gives law to us as moral agents, and will call us to an
   account for what we do. The Lord is our judge; the Lord is our
   lawgiver. We are not at liberty to do what we will, but must always
   make conscience of doing as we are bidden. 5. That he is our bountiful
   benefactor. We are not only his sheep, whom he is entitled to, but the
   sheep of his pasture, whom he takes care of; the flock of his feeding
   (so it may be read); therefore the sheep of his hand; at his disposal
   because the sheep of his pasture, Ps. xcv. 7. He that made us maintains
   us, and gives us all good things richly to enjoy. 6. That he is a God
   of infinite mercy and goodness (v. 5): The Lord is good, and therefore
   does good; his mercy is everlasting; it is a fountain that can never be
   drawn dry. The saints, who are now the sanctified vessels of mercy,
   will be, to eternity, the glorified monuments of mercy. 7. That he is a
   God of inviolable truth and faithfulness: His truth endures to all
   generations, and no word of his shall fall to the ground as antiquated
   or revoked. The promise is sure to all the seed, from age to age.
     __________________________________________________________________

P S A L M S

  PSALM CI.

   David was certainly the penman of this psalm, and it has in it the
   genuine spirit of the man after God's own heart; it is a solemn vow
   which he made to God when he took upon him the charge of a family and
   of the kingdom. Whether it was penned when he entered upon the
   government, immediately after the death of Saul (as some think), or
   when he began to reign over all Israel, and brought up the ark to the
   city of David (as others think), is not material; it is an excellent
   plan or model for the good government of a court, or the keeping up of
   virtue and piety, and, by that means, good order, in it: but it is
   applicable to private families; it is the householder's psalm. It
   instructs all that are in any sphere of power, whether larger or
   narrower, to use their power so as to make it a terror to evil-doers,
   but a praise to those that do well. Here is, I. The general scope of
   David's vow, ver. 1, 2. II. The particulars of it, that he would detest
   and discountenance all manner of wickedness (ver. 3-5, 7, 8) and that
   he would favour and encourage such as were virtuous, ver. 6. Some think
   this may fitly be accommodated to Christ, the Son of David, who governs
   his church, the city of the Lord, by these rules, and who loves
   righteousness and hates wickedness. In singing this psalm families,
   both governors and governed, should teach, and admonish, and engage
   themselves and one another to walk by the rule of it, that peace may be
   upon them and God's presence with them.

Mercy and Judgment; David's Pious Resolution.

   A psalm of David.

   1 I will sing of mercy and judgment: unto thee, O Lord, will I sing.
   2 I will behave myself wisely in a perfect way. O when wilt thou come
   unto me? I will walk within my house with a perfect heart.   3 I will
   set no wicked thing before mine eyes: I hate the work of them that turn
   aside; it shall not cleave to me.   4 A froward heart shall depart from
   me: I will not know a wicked person.   5 Whoso privily slandereth his
   neighbour, him will I cut off: him that hath a high look and a proud
   heart will not I suffer.   6 Mine eyes shall be upon the faithful of
   the land, that they may dwell with me: he that walketh in a perfect
   way, he shall serve me.   7 He that worketh deceit shall not dwell
   within my house: he that telleth lies shall not tarry in my sight.   8
   I will early destroy all the wicked of the land; that I may cut off all
   wicked doers from the city of the Lord.

   David here cuts out to himself and others a pattern both of a good
   magistrate and a good master of a family; and, if these were careful to
   discharge the duty of their place, it would contribute very much to a
   universal reformation. Observe,

   I. The chosen subject of the psalm (v. 1): I will sing of mercy and
   judgment, that is,

   1. Of God's mercy and judgment, and then it looks back upon the
   dispensations of Providence concerning David since he was first
   anointed to be king, during which time he had met with many a rebuke
   and much hardship on the one hand, and yet, on the other hand, had had
   many wonderful deliverances wrought for him and favours bestowed upon
   him; of these he will sing unto God. Note, (1.) God's providences
   concerning his people are commonly mixed--mercy and judgment; God has
   set the one over-against the other, and appointed them April-days,
   showers and sunshine. It was so with David and his family; when there
   was mercy in the return of the ark there was judgment in the death of
   Uzza. (2.) When God in his providence exercises us with a mixture of
   mercy and judgment it is our duty to sing, and sing unto him, both of
   the one and of the other; we must be suitably affected with both, and
   make suitable acknowledgments to God for both. The Chaldee-paraphrase
   of this is observable: If thou bestowest mercy upon me, or If thou
   bring any judgment upon me, before thee, O Lord! will I sing my hymns
   for all. Whatever our outward condition is, whether joyful or
   sorrowful, still we must give glory to God, and sing praises to him;
   neither the laughter of a prosperous condition nor the tears of an
   afflicted condition must put us out of tune for sacred songs. Or,

   2. It may be understood of David's mercy and judgment; he would, in
   this psalm, promise to be merciful, and just, or wise, for judgment is
   often put for discretion. To do justly and love mercy is the sum of our
   duty; these he would covenant to make conscience of in that place and
   relation to which God had called him and this in consideration of the
   various providences of God that had occurred to him. Family-mercies and
   family-afflictions are both of them calls to family-religion. David put
   his vow into a song or psalm, that he might the better keep it in his
   own mind and frequently repeat it, and that it might the better be
   communicated to others and preserved in his family, for a pattern to
   his sons and successors.

   II. The general resolution David took up to conduct himself carefully
   and conscientiously in his court, v. 2. We have here,

   1. A good purpose concerning his conversation--concerning his
   conversation in general (how he would behave himself in every thing; he
   would live by rule, and not at large, not walk at all adventures; he
   would, though a king, by a solemn covenant bind himself to his good
   behaviour), and concerning his conversation in his family particularly,
   not only how he would walk when he appeared in public, when he sat in
   the throne, but how he would walk within his house, where he was more
   out of the eye of the world, but where he still saw himself under the
   eye of God. It is not enough to put on our religion when we go abroad
   and appear before men; but we must govern ourselves by it in our
   families. Those that are in public stations are not thereby excused
   from care in governing their families; nay, rather, they are more
   concerned to set a good example of ruling their own houses well, 1 Tim.
   iii. 4. When David had his hands full of public affairs, yet he
   returned to bless his house, 2 Sam. vi. 20. He resolves, (1.) To act
   conscientiously and with integrity, to walk in a perfect way, in the
   way of God's commandments; that is a perfect way, for the law of the
   Lord is perfect. This he will walk in with a perfect heart, with all
   sincerity, not dissembling either with God or men. When we make the
   word of God our rule, and are ruled by it, the glory of God our end,
   and aim at it, then we walk in a perfect way with a perfect heart. (2.)
   To act considerately and with discretion: I will behave myself wisely;
   I will understand or instruct myself in a perfect way, so some. I will
   walk circumspectly. Note, We must all resolve to walk by the rules of
   Christian prudence in the ways of Christian piety. We must never turn
   aside out of the perfect way, under pretence of behaving ourselves
   wisely; but, while we keep to the good way, we must be wise as
   serpents.

   2. A good prayer: O when wilt thou come unto me? Note, It is a
   desirable thing, when a man has a house of his own, to have God come to
   him and dwell with him in it; and those may expect God's presence that
   walk with a perfect heart in a perfect way. If we compare the account
   which the historian gives of David (1 Sam. xviii. 14), we shall find
   how exactly it answers his purpose and prayer, and that neither was in
   vain. David, as he purposed, behaved himself wisely in all his ways;
   and, as he prayed, the Lord was with him.

   III. His particular resolution to practise no evil himself (v. 3): "I
   will set no wicked thing before my eyes; I will not design nor aim at
   any thing but what is for the glory of God and the public welfare." He
   will never have it in his eye to enrich himself by impoverishing his
   subjects, or enlarge his own prerogative by encroaching on their
   property. In all our worldly business we must see that what we set our
   eyes upon be right and good and not any forbidden fruit, and that we
   never seek that which we cannot have without sin. It is the character
   of a good man that he shuts his eyes from seeing evil, Isa. xxxiii. 15.
   "Nay, I hate the work of those that turn aside from the paths of equity
   (Job xxxi. 7), not only I avoid it, but I abhor it; it shall not cleave
   to me. If any blot of injustice should come on my hands, it shall be
   washed off quickly."

   IV. His further resolution not to keep bad servants, nor to employ
   those about him that were vicious. He will not countenance them, nor
   show them any favour, lest thereby he should harden them in their
   wickedness, and encourage others to do like them. He will not converse
   with them himself, nor admit them into the company of his other
   servants, lest they should spread the infection of sin in his family.
   He will not confide in them, nor put them in power under him; for those
   who hated to be reformed would certainly hinder every thing that is
   good. When he comes to mention particulars he does not mention
   drunkards, adulterers, murderers or blasphemers; such gross sinners as
   these he was in no danger of admitting into his house, nor did he need
   to covenant particularly against having fellowship with them; but he
   mentions those whose sins were less scandalous, but no less dangerous,
   and in reference to whom he needed to stand upon his guard with caution
   and to behave himself wisely. He will have nothing to do, 1. With
   spiteful malicious people, who are ill-natured, and will bear a grudge
   a great while, and care not what mischief they do to those they have a
   pique against (v. 4): "A froward heart (one that delights to be cross
   and perverse) shall depart from me, as not fit for society, the bond of
   which is love. I will not know," that is, "I will have no acquaintance
   or conversation, if I can help it, with such a wicked person; for a
   little of the leaven of malice and wickedness will leaven the whole
   lump." 2. With slanderers, and those who take a pleasure in wounding
   their neighbour's reputation secretly (v. 5): "Whoso privily slanders
   his neighbour, either raises or spreads false stories, to the prejudice
   of his good name, him will I cut off from my family and court." Many
   endeavour to raise themselves into the favour of princes by unjust
   representations of persons and things, which they think will please
   their prince. If a ruler hearken to lies, all his servants are wicked,
   Prov. xxix. 12. But David will not only not hearken to them, but will
   prevent the preferment of those that hope thus to curry favour with
   him: he will punish not only him that falsely accuses another in open
   court, but him that privily slanders another. I wish David had
   remembered this vow in the case of Mephibosheth and Ziba. 3. With
   haughty, conceited, ambitious people; none do more mischief in a
   family, in a court, in a church, for only by pride comes contention:
   "Therefore him that has a high look and a proud heart will I not
   suffer; I will have no patience with those that are still grasping at
   all preferments, for it is certain that they do not aim at doing good,
   but only at aggrandizing themselves and their families." God resists
   the proud, and so will David. 4. With false deceitful people, that
   scruple not to tell lies, or commit frauds (v. 7): "He that worketh
   deceit, though he may insinuate himself into my family, yet, as soon as
   he is discovered, shall not dwell within my house." Some great men know
   how to serve their own purposes by such as are skilful to deceive, and
   they are fit tools for them to work by; but David will make use of no
   such persons as agents for him: He that tells lies shall not tarry in
   my sight, but shall be expelled the house with indignation. Herein
   David was a man after God's own heart, for a proud look and a lying
   tongue are things which God hates; and he was also a type of Christ,
   who will, in the great day, banish from his presence all that love and
   make a lie, Rev. xxii. 15.

   V. His resolution to put those in trust under him that were honest and
   good (v. 6): My eyes shall be upon the faithful in the land. In
   choosing his servants and ministers of state he kept to the land of
   Israel and would not employ foreigners; none shall be preferred but
   true-born Israelites, and those such as were Israelites indeed, the
   faithful in the land; for even in that land there were those that were
   unfaithful. These faithful ones his eyes shall be upon, to discover
   them and find them out; for they were modest, did not crowd into the
   city to court preferment, but lived retired in the land, in the
   country, out of the way of it. Those are commonly most fit for places
   of honour and trust that are least fond of them; and therefore wise
   princes will spy out such in their recesses and privacies, and take
   them to dwell with them and act under them. He that walks in a perfect
   way, that makes conscience of what he says and does, shall serve me.
   The kingdom must be searched for honest men to make courtiers of; and,
   if any man is better than another, he must be preferred. This was a
   good resolution of David's; but either he did not keep to it or else
   his judgment was imposed upon when he made Ahithophel his right hand.
   It should be the care and endeavour of all masters of families, for
   their own sakes and their children's, to take such servants into their
   families as they have reason to hope fear God. The Son of David has his
   eyes upon the faithful in the land; his secret is with them, and they
   shall dwell with him. Saul chose servants for their goodliness (1 Sam.
   viii. 16), but David for their goodness.

   VI. His resolution to extend his zeal to the reformation of the city
   and country, as well as of the court (v. 8): "I will early destroy all
   the wicked of the land, all that are discovered and convicted; the law
   shall have its course against them." He would do his utmost to destroy
   all the wicked, so that there might be none left that were notoriously
   wicked. He would do it early; he would lose no time and spare no pains;
   he would be forward and zealous in promoting the reformation of manners
   and suppression of vice; and those must rise betimes that will do
   anything to purpose in the work. That which he aimed at was not only
   the securing of his own government and the peace of the country, but
   the honour of God in the purity of his church, That I may cut off all
   wicked doers from the city of the Lord. Not Jerusalem only, but the
   whole land, was the city of the Lord; so is the gospel-church. It is
   the interest of the city of the Lord to be purged from wicked doers,
   who both blemish it and weaken it; and it is therefore the duty of all
   to do what they can, in their places, towards so good a work, and to be
   zealously affected in it. The day is coming when the Son of David shall
   cut off all wicked doers from the new Jerusalem, for there shall not
   enter into it any that do iniquity.
     __________________________________________________________________

P S A L M S

  PSALM CII.

   Some think that David penned this psalm at the time of Absalom's
   rebellion; others that Daniel, Nehemiah, or some other prophet, penned
   it for the use of the church, when it was in captivity in Babylon,
   because it seems to speak of the ruin of Zion and of a time set for the
   rebuilding of it, which Daniel understood by books, Dan. ix. 2. Or
   perhaps the psalmist was himself in great affliction, which he
   complains of in the beginning of the psalm, but (as in Ps. lxxvii. and
   elsewhere) he comforts himself under it with the consideration of God's
   eternity, and the church's prosperity and perpetuity, how much soever
   it was now distressed and threatened. But it is clear, from the
   application of ver. 25, 26, to Christ (Heb. i. 10-12), that the psalm
   has reference to the days of the Messiah, and speaks either of his
   affliction or of the afflictions of his church for his sake. In the
   psalm we have, I. A sorrowful complaint which the psalmist makes,
   either for himself or in the name of the church, of great afflictions,
   which were very pressing, ver. 1-11. II. Seasonable comfort fetched in
   against these grievances, 1. From the eternity of God, ver. 12, 24, 27.
   2. From a believing prospect of the deliverance which God would, in due
   time, work for his afflicted church (ver. 13-22) and the continuance of
   it in the world, ver. 28. In singing this psalm, if we have not
   occasion to make the same complaints, yet we may take occasion to
   sympathize with those that have, and then the comfortable part of this
   psalm will be the more comfortable to us in the singing of it.

Complaints in Affliction.

   A prayer of the afflicted, when he is overwhelmed,
   and poureth out his complaint before the Lord.

   1 Hear my prayer, O Lord, and let my cry come unto thee.   2 Hide not
   thy face from me in the day when I am in trouble; incline thine ear
   unto me: in the day when I call answer me speedily.   3 For my days are
   consumed like smoke, and my bones are burned as a hearth.   4 My heart
   is smitten, and withered like grass; so that I forget to eat my bread.
     5 By reason of the voice of my groaning my bones cleave to my skin.
   6 I am like a pelican of the wilderness: I am like an owl of the
   desert.   7 I watch, and am as a sparrow alone upon the house top.   8
   Mine enemies reproach me all the day; and they that are mad against me
   are sworn against me.   9 For I have eaten ashes like bread, and
   mingled my drink with weeping,   10 Because of thine indignation and
   thy wrath: for thou hast lifted me up, and cast me down.   11 My days
   are like a shadow that declineth; and I am withered like grass.

   The title of this psalm is very observable; it is a prayer of the
   afflicted. It was composed by one that was himself afflicted, afflicted
   with the church and for it; and on those that are of a public spirit
   afflictions of that kind lie heavier than any other. It is calculated
   for an afflicted state, and is intended for the use of others that may
   be in the like distress; for whatsoever things were written aforetime
   were written designedly for our use. The whole word of God is of use to
   direct us in prayer; but here, as often elsewhere, the Holy Ghost has
   drawn up our petition for us, has put words into our mouths. Hos. xiv.
   2, Take with you words. Here is a prayer put into the hands of the
   afflicted: let them set, not their hands, but their hearts to it, and
   present it to God. Note, 1. It is often the lot of the best saints in
   this world to be sorely affected. 2. Even good men may be almost
   overwhelmed with their afflictions, and may be ready to faint under
   them. 3. When our state is afflicted, and our spirits are overwhelmed,
   it is our duty and interest to pray, and by prayer to pour out our
   complaints before the Lord, which intimates the leave God gives us to
   be free with him and the liberty of speech we have before him, as well
   as liberty of access to him; it intimates also what an ease it is to an
   afflicted spirit to unburden itself by a humble representation of its
   grievances and griefs. Such a representation we have here, in which,

   I. The psalmist humbly begs of God to take notice of his affliction,
   and of his prayer in his affliction, v. 1, 2. When we pray in our
   affliction, 1. It should be our care that God would graciously hear us;
   for, if our prayers be not pleasing to God, they will be to no purpose
   to ourselves. Let this therefore be in our eye that our prayer may come
   unto God, even to his ears (Ps. xviii. 6); and, in order to that, let
   us lift up the prayer, and our souls with it. 2. It may be our hope
   that God will graciously hear us, because he has appointed us to seek
   him and has promised we shall not seek him in vain. If we put up a
   prayer in faith, we may in faith say, Hear my prayer, O Lord! "Hear
   me," that is, (1.) "Manifest thyself to me, hide not thy face from me
   in displeasure, when I am in trouble. If thou dost not quickly free me,
   yet let me know that thou favourest me; if I see not the operations of
   thy hand for me, yet let me see the smiles of thy face upon me." God's
   hiding his face is trouble enough to a good man even in his prosperity
   (Ps. xxx. 7, Thou didst hide thy face, and I was troubled); but if,
   when we are in trouble, God hides his face, the case is sad indeed.
   (2.) "Manifest thyself for me; not only hear me, but answer me; grant
   me the deliverance I am in want of and in pursuit of; answer me
   speedily, even in the day when I call." When troubles press hard upon
   us, God gives us leave to be thus pressing in prayer, yet with humility
   and patience.

   II. He makes a lamentable complaint of the low condition to which he
   was reduced by his afflictions. 1. His body was macerated and
   emaciated, and he had become a perfect skeleton, nothing but skin and
   bones. As prosperity and joy are represented by making fat the bones,
   and the bones flourishing like a herb, so great trouble and grief are
   here represented by the contrary: My bones are burnt as a hearth (v.
   3); they cleave to my skin (v. 5); nay, my heart is smitten, and
   withered like grass (v. 4); it touches the vitals, and there is a
   sensible decay there. I am withered like grass (v. 11), scorched with
   the burning heat of my troubles. If we be thus brought low by bodily
   distempers, let us not think it strange; the body is like grass, weak
   and of the earth, no wonder then that it withers. 2. He was very
   melancholy and of a sorrowful spirit. He was so taken up with the
   thoughts of his troubles that he forgot to eat his bread (v. 4); he had
   no appetite to his necessary food nor could he relish it. When God
   hides his face from a soul the delights of sense will be sapless
   things. He was always sighing and groaning, as one pressed above
   measure (v. 5), and this wasted him and exhausted his spirits. He
   affected solitude, as melancholy people do. His friends deserted him
   and were shy of him, and he cared as little for their company (v. 6,
   7): "I am like a pelican of the wilderness, or a bittern (so some) that
   make a doleful noise; I am like an owl, that affects to lodge in
   deserted ruined buildings; I watch, and am as a sparrow upon the
   house-top. I live in a garret, and there spend my hours in poring on my
   troubles and bemoaning myself." Those who do thus, when they are in
   sorrow, humour themselves indeed; but they prejudice themselves, and
   know not what they do, nor what advantage they hereby give to the
   tempter. In affliction we should sit alone to consider our ways (Lam.
   iii. 28), but not sit alone to indulge an inordinate grief. 3. He was
   evil-spoken of by his enemies, and all manner of evil was said against
   him. When his friends went off from him his foes set themselves against
   him (v. 8): My enemies reproach me all the day, designing thereby both
   to create vexation to him (for an ingenuous mind regrets reproach) and
   to bring an odium upon him before men. When they could not otherwise
   reach him they shot these arrows at him, even bitter words. In this
   they were unwearied; they did it all the day; it was a continual
   dropping. His enemies were very outrageous: They are mad against me,
   and very obstinate and implacable. They are sworn against me; as the
   Jews that bound themselves with an oath that they would kill Paul; or,
   They have sworn against me as accusers, to take away my life. 4. He
   fasted and wept under the tokens of God's displeasure (v. 9, 10): "I
   have eaten ashes like bread; instead of eating my bread, I have lain
   down in dust and ashes, and I have mingled my drink with weeping; when
   I should have refreshed myself with drinking I have only eased myself
   with weeping." And what is the matter? He tells us (v. 10): Because of
   thy wrath. It was not so much the trouble itself that troubled him as
   the wrath of God which he was under the apprehensions of as the cause
   of the trouble. This, this was the wormwood and the gall in the
   affliction and the misery: Thou hast lifted me up and cast me down, as
   that which we cast to the ground with a design to dash it to pieces; we
   lift up first, that we may throw it down with the more violence; or,
   "Thou hast formerly lifted me up in honour, and joy, and uncommon
   prosperity; but the remembrance of that aggravates the present grief
   and makes it the more grievous." We must eye the hand of God both in
   lifting us up and casting us down, and say, "Blessed be the name of the
   Lord, who both gives and takes away." 5. He looked upon himself as a
   dying man: My days are consumed like smoke (v. 3), which vanishes away
   quickly. Or, They are consumed in smoke, of which nothing remains; they
   are like a shadow that declines (v. 11), like the evening-shadow, or a
   forerunner of approaching night. Now all this, though it seems to speak
   the psalmist's personal calamities, and therefore is properly a prayer
   for a particular person afflicted, yet is supposed to be a description
   of the afflictions of the church of God, with which the psalmist
   sympathizes, making public grievances his own. The mystical body of
   Christ is sometimes, like the psalmist's body here, withered and
   parched, nay, like dead and dry bones. The church sometimes is forced
   into the wilderness, seems lost, and gives up herself for gone, under
   the tokens of God's displeasure.

The Future Glory of Zion.

   12 But thou, O Lord, shalt endure for ever; and thy remembrance unto
   all generations.   13 Thou shalt arise, and have mercy upon Zion: for
   the time to favour her, yea, the set time, is come.   14 For thy
   servants take pleasure in her stones, and favour the dust thereof.   15
   So the heathen shall fear the name of the Lord, and all the kings of
   the earth thy glory.   16 When the Lord shall build up Zion, he shall
   appear in his glory.   17 He will regard the prayer of the destitute,
   and not despise their prayer.   18 This shall be written for the
   generation to come: and the people which shall be created shall praise
   the Lord.   19 For he hath looked down from the height of his
   sanctuary; from heaven did the Lord behold the earth;   20 To hear the
   groaning of the prisoner; to loose those that are appointed to death;
   21 To declare the name of the Lord in Zion, and his praise in
   Jerusalem;   22 When the people are gathered together, and the
   kingdoms, to serve the Lord.

   Many exceedingly great and precious comforts are here thought of, and
   mustered up, to balance the foregoing complaints; for unto the upright
   there arises light in the darkness, so that, though they are cast down,
   they are not in despair. It is bad with the psalmist himself, bad with
   the people of God; but he has many considerations to revive himself
   with.

   I. We are dying creatures, and our interests and comforts are dying,
   but God is an everliving everlasting God (v. 12): "My days are like a
   shadow; there is no remedy; night is coming upon me; but, thou, O Lord!
   shalt endure for ever. Our life is transient, but thine is permanent;
   our friends die, but thou our God diest not; what threatened us cannot
   touch thee; our names will be written in the dust and buried in
   oblivion, but thy remembrance shall be unto all generations; to the end
   of time, nay, to eternity, thou shalt be known and honoured." A good
   man loves God better than himself, and therefore can balance his own
   sorrow and death with the pleasing thought of the unchangeable
   blessedness of the Eternal Mind. God endures forever, his church's
   faithful patron and protector; and, his honour and perpetual
   remembrance being very much bound up in her interests, we may be
   confident that they shall not be neglected.

   II. Poor Zion is now in distress, but there will come a time for her
   relief and succour (v. 13): Thou shalt arise and have mercy upon Zion.
   The hope of deliverance is built upon the goodness of God--"Thou wilt
   have mercy upon Zion, for she has become an object of thy pity;" and
   upon the power of God--"Thou shalt arise and have mercy, shalt stir up
   thyself to do it, shalt do it in contempt of all the opposition made by
   the church's enemies." The zeal of the Lord of hosts shall do this.
   That which is very encouraging is that there is a time set for the
   deliverance of the church, which not only will come some time, but will
   come at the time appointed, the time which Infinite Wisdom has
   appointed (and therefore it is the best time) and which Eternal Truth
   has fixed it to, and therefore it is a certain time, and shall not be
   forgotten nor further adjourned. At the end of seventy years, the time
   to favour Zion, by delivering her from the daughter of Babylon, was to
   come, and at length it did come. Zion was now in ruins, that is, the
   temple that was built in the city of David: the favouring of Zion is
   the building of the temple up again, as it is explained, v. 16. This is
   expected from the favour of God; that will set all to rights, and
   nothing but that, and therefore Daniel prays (Dan. ix. 17), Cause thy
   face to shine upon thy sanctuary, which is desolate. The building up of
   Zion is as great a favour to any people as they can desire. No blessing
   more desirable to a ruined state than the restoring and re-establishing
   of their church-privileges. Now this is here wished for and longed for,
   1. Because it would be a great rejoicing to Zion's friends (v. 14): Thy
   servants take pleasure even in the stones of the temple, though they
   were thrown down and scattered, and favour the dust, the very rubbish
   and ruins of it. Observe here, When the temple was ruined, yet the
   stones of it were to be had for a new building, and there were those
   who encouraged themselves with that, for they had a favour even for the
   dust of it. Those who truly love the church of God love it when it is
   in affliction as well as when it is in prosperity; and it is a good
   ground to hope that God will favour the ruins of Zion when he puts it
   into the heart of his people to favour them, and to show that they do
   so by their prayers and by their endeavours; as it is also a good plea
   with God for mercy for Zion that there are those who are so
   affectionately concerned for her, and are waiting for the salvation of
   the Lord. 2. Because it would have a good influence upon Zion's
   neighbours, v. 15. It will be a happy means perhaps of their
   conversion, at least of their conviction; for so the heathen shall fear
   the name of the Lord, shall have high thoughts of him and his people,
   and even the kings of the earth shall be affected with his glory. They
   shall have better thoughts of the church of God than they have had,
   when God by his providence thus puts an honour upon it; they shall be
   afraid of doing any thing against it when they see God taking its part;
   nay, they shall say, We will go with you, for we have seen that God is
   with you, Zech. viii. 23. Thus it is said (Esth. viii. 17) that many of
   the people of the land became Jews, for the fear of the Jews fell upon
   them. 3. Because it would redound to the honour of Zion's God (v. 16):
   When the Lord shall build up Zion. They take it for granted it will be
   done, for God himself has undertaken it, and he shall then appear in
   his glory; and for that reason all that have made his glory their
   highest end desire it and pray for it. Note, The edifying of the church
   will be the glorifying of God, and therefore we may be assured it will
   be done in the set time. Those that pray in faith, Father, glorify thy
   name, may receive the same answer to that prayer which was given to
   Christ himself by a voice from heaven, I have both glorified it and I
   will glorify it yet again, though now for a time it may be eclipsed.

   III. The prayers of God's people now seem to be slighted and no notice
   taken of them, but they will be reviewed and greatly encouraged (v.
   17): He will regard the prayer of the destitute. It was said (v. 16)
   that God will appear in his glory, such a glory as kings themselves
   shall stand in awe of, v. 15. When great men appear in their glory they
   are apt to look with disdain upon the poor that apply to them; but the
   great God will not do so. Observe, 1. The meanness of the petitioners;
   they are the destitute. It is an elegant word that is here used, which
   signifies the heath in the wilderness, a low shrub, or bush, like the
   hyssop of the wall. They are supposed to be in a low and broken state,
   enriched with spiritual blessings, but destitute of temporal good
   things--the poor, the weak, the desolate, the stripped; thus variously
   is the word rendered; or it may signify that low and broken spirit
   which God looks for in all that draw nigh to him and which he will
   graciously look upon. This will bring them to their knees. Destitute
   people should be praying people, 1 Tim. v. 5. 2. The favour of God to
   them, notwithstanding their meanness: He will regard their prayer, and
   will look at it, will peruse their petition (2 Chron. vi. 40), and he
   will not despise their prayer. More is implied than is expressed: he
   will value it and be well pleased with it, and will return an answer of
   peace to it, which is the greatest honour that can be put upon it. But
   it is thus expressed because others despise their praying, they
   themselves fear God will despise it, and he was thought to despise it
   while their affliction was prolonged and their prayers lay unanswered.
   When we consider our own meanness and vileness, our darkness and
   deadness, and the manifold defects in our prayers, we have cause to
   suspect that our prayers will be received with disdain in heaven; but
   we are here assured of the contrary, for we have an advocate with the
   Father, and are under grace, not under the law. This instance of God's
   favour to his praying people, though they are destitute, will be a
   lasting encouragement to prayer (v. 18): This shall be written for the
   generation to come, that none may despair, though they be destitute,
   nor think their prayers forgotten because they have not an answer to
   them immediately. The experiences of others should be our
   encouragements to seek unto God and trust in him. And, if we have the
   comfort of the experiences of others, it is fit that we should give God
   the glory of them: The people who shall be created shall praise the
   Lord for what he has done both for them and for their predecessors.
   Many that are now unborn shall, by reading the history of the church,
   be wrought upon to turn proselytes. The people that shall be created
   anew by divine grace, that are a kind of first-fruits of his creatures,
   shall praise the Lord for his answers to their prayers when they were
   more destitute.

   IV. The prisoners under condemnation unjustly seem as sheep appointed
   for the slaughter, but care shall be taken for their discharge (v. 19,
   20): God has looked down from the height of his sanctuary, from heaven,
   where he has prepared his throne, that high place, that holy place;
   thence did the Lord behold the earth, for it is a place of prospect,
   and nothing on this earth is or can be hidden from his all-seeing eye;
   he looks down, not to take a view of the kingdoms of the world and the
   glory of them, but to do acts of grace, to hear the groaning of the
   prisoners (which we desire to be out of the hearing of), and not only
   to hear them, but to help them, to loose those that are appointed to
   death, then when there is but a step between them and it. Some
   understand it of the release of the Jews out of their captivity in
   Babylon. God heard their groaning there as he did when they were in
   Egypt (Exod. iii. 7, 9) and came down to deliver them. God takes notice
   not only of the prayers of his afflicted people, which are the language
   of grace, but even of their groans, which are the language of nature.
   See the divine pity in hearing the prisoner's groans, and the divine
   power in loosing the prisoner's bonds, even when they are appointed to
   death and are pinioned and double-shackled. We have an instance in
   Peter, Acts xii. 6. Such instances as these of the divine condescension
   and compassion will help, 1. To declare the name of the Lord in Zion,
   and to make it appear that he answers to his name, which he himself
   proclaimed, The Lord God, gracious and merciful; and this declaration
   of his name in Zion shall be the matter of his praise in Jerusalem, v.
   21. If God by his providences declare his name, we must by our
   acknowledgments of them declare his praise, which ought to be the echo
   of his name. God will discharge his people that were prisoners and
   captives in Babylon, that they may declare his name in Zion, the place
   he has chosen to put his name there, and his praise in Jerusalem, at
   their return thither; in the land of their captivity they could not
   sing the songs of Zion (Ps. cxxxvii. 3, 4), and God brought them again
   to Jerusalem in order that they might sing them there. For this end God
   gives liberty from bondage (Bring my soul out of prison, that I may
   praise thy name, Ps. cxlii. 7), and life from the dead. Let my soul
   live, and it shall praise thee, Ps. cxix. 175. 2. They will help to
   draw in others to the worship of God (v. 22): When the people of God
   are gathered together at Jerusalem (as they were after their return out
   of Babylon) many out of the kingdoms joined with them to serve the
   Lord. This was fulfilled Ezra vi. 21, where we find that not only the
   children of Israel that had come out of captivity, but many that had
   separated themselves from them among the heathen, did keep the feast of
   unleavened bread with joy. But it may look further, at the conversion
   of the Gentiles to the faith of Christ in the latter days. Christ has
   proclaimed liberty to the captives, and the opening of the prison to
   those that were bound, that they may declare the name of the Lord in
   the gospel-church, in which Jews and Gentiles shall unite.

Hoping in God's Compassion.

   23 He weakened my strength in the way; he shortened my days.   24 I
   said, O my God, take me not away in the midst of my days: thy years are
   throughout all generations.   25 Of old hast thou laid the foundation
   of the earth: and the heavens are the work of thy hands.   26 They
   shall perish, but thou shalt endure: yea, all of them shall wax old
   like a garment; as a vesture shalt thou change them, and they shall be
   changed:   27 But thou art the same, and thy years shall have no end.
   28 The children of thy servants shall continue, and their seed shall be
   established before thee.

   We may here observe,

   I. The imminent danger that the Jewish church was in of being quite
   extirpated and cut off by the captivity in Babylon (v. 23): He weakened
   my strength in the way. They were for many ages in the way to the
   performance of the great promise made to their fathers concerning the
   Messiah, longing as much for it as ever a traveller did to be at his
   journey's end. The legal institutions led them in the way; but when the
   ten tribes were lost in Assyria, and the two almost lost in Babylon,
   the strength of that nation was weakened, and, in all appearance, its
   day shortened; for they said, Our hope is lost; we are cut off for our
   parts, Ezek. xxxvii. 11. And then what becomes of the promise that
   Shiloh should arise out of Judah, the star out of Jacob, and the
   Messiah out of the family of David? If these fail, the promise fails.
   This the psalmist speaks of as in his own person, and it is very
   applicable to two of the common afflictions of this time:--1. To be
   sickly. Bodily distempers soon weaken our strength in the way, make the
   keepers of the house to tremble and the strong men to bow themselves.
   2. To be short-lived. Where the former is felt, this is feared; when in
   the midst of our days, according to a course of nature, our strength is
   weakened, what can we expect but that the number of our months should
   be cut off in the midst? and what should we do but provide accordingly?
   We must own God's hand in it (for in his hand our strength and time
   are), and must reconcile it to his love, for it has often been the lot
   of those that have used their strength well to have it weakened, and of
   those that could very ill be spared to have their days shortened.

   II. A prayer for the continuance of it (v. 24): "O my God! take me not
   away in the midst of my days; let not this poor church be cut off in
   the midst of the days assigned it by the promise; let it not be cut off
   till the Messiah shall come. Destroy it not, for that blessing is in
   it," Isa. lxv. 8. She is a criminal, but, for the sake of that blessing
   which is in her, she pleads for a reprieve. This is a prayer for the
   afflicted, and which, with submission to the will of God, we may in
   faith put up, that God would not take us away in the midst of our days,
   but that, if it be his will, he would spare us to do him further
   service and to be made riper for heaven.

   III. A plea to enforce this prayer taken from the eternity of the
   Messiah promised, v. 25-27. The apostle quotes these verses (Heb. i.
   10-12) and tells us, He saith this to the Son, and in that exposition
   we must acquiesce. It is very comfortable, in reference to all the
   changes that pass over the church, and all the dangers it is in, that
   Jesus Christ is the same yesterday, to-day, and for ever. Thy years are
   throughout all generations, and cannot be shortened. It is likewise
   comfortable in reference to the decay and death of our own bodies, and
   the removal of our friends from us, that God is an everliving God, and
   that therefore, if he be ours, in him we may have everlasting
   consolation. In this plea observe how, to illustrate the eternity of
   the Creator, he compares it with the mutability of the creature; for it
   is God's sole prerogative to be unchangeable. 1. God made the world,
   and therefore had a being before it from eternity. The Son of God, the
   eternal Word, made the world. It is expressly said, All things were
   made by him, and without him was not any thing made that was made; and
   therefore the same was in the beginning from eternity with God, and was
   God, John i. 1-3; Col. i. 16; Eph. iii. 9; Heb. i. 2. Earth and heaven,
   and the hosts of both, include the universe and its fulness, and these
   derive their being from God by his Son (v. 25): "Of old hast thou laid
   the foundation of the earth, which is founded on the seas and on the
   floods and yet it abides; much more shall the church, which is built
   upon a rock. The heavens are the work of thy hands, and by thee are all
   their motions and influences directed;" God is therefore the fountain,
   not only of all being, but of all power and dominion. See how fit the
   great Redeemer is to be entrusted with all power, both in heaven and in
   earth, since he himself, as Creator of both, perfectly knows both and
   is entitled to both. 2. God will unmake the world again, and therefore
   shall have a being to eternity (v. 26, 27): They shall perish, for thou
   shalt change them by the same almighty power that made them, and
   therefore, no doubt, thou shalt endure; thou art the same. God and the
   world, Christ and the creature, are rivals for the innermost and
   uppermost place in the soul of man, the immortal soul; now what is here
   said, one would think, were enough to decide the controversy
   immediately and to determine us for God and Christ. For, (1.) A portion
   in the creature is fading and dying: They shall perish; they will not
   last so long as we shall last. The day is coming when the earth and all
   the works that are therein shall be burnt up; and then what will become
   of those that have laid up their treasure in it? Heaven and earth shall
   wax old as a garment, not by a gradual decay, but, when the set time
   comes, they shall be laid aside like an old garment that we have no
   more occasion for: As a vesture shalt thou change them, and they shall
   be changed, not annihilated, but altered, it may be so that they shall
   not be at all the same, but new heavens and a new earth. See God's
   sovereign dominion over heaven and earth. He can change them as he
   pleases and when he pleases; and the constant changes they are subject
   to, in the revolutions of day and night, summer and winter, are
   earnests of their last and final change, when the heavens and time
   (which is measured by them) shall be no more. (2.) A portion in God is
   perpetual and everlasting: Thou art the same, subject to no change; and
   thy years have no end, v. 27. Christ will be the same in the
   performance that he was in the promise, the same to his church in
   captivity that he was to his church at liberty. Let not the church fear
   the weakening of her strength, or the shortening of her days, while
   Christ himself is both her strength and her life; he is the same, and
   has said, Because I live you shall live also. Christ came in the
   fulness of time, and set up his kingdom in spite of the power of the
   Old-Testament Babylon, and he will keep it up in spite of the power of
   the New-Testament Babylon.

   IV. A comfortable assurance of an answer to this prayer (v. 28): The
   children of thy servants shall continue; since Christ is the same, the
   church shall continue from one generation to another; from the eternity
   of the head we may infer the perpetuity of the body, though often weak
   and distempered, and even at death's door. Those that hope to wear out
   the saints of the Most High will be mistaken. Christ's servants shall
   have children; those children shall have a seed, a succession, of
   professing people; the church, as well as the world, is under the
   influence of that blessing, Be fruitful and multiply. These children
   shall continue, not in their own persons, by reason of death, but in
   their seed, which shall be established before God (that is, in his
   service, and by his grace); the entail of religion shall not be cut off
   while the world stands, but, as one generation of good people passes
   away, another shall come, and thus the throne of Christ shall endure.
     __________________________________________________________________

P S A L M S

  PSALM CIII.

   This psalm calls more for devotion than exposition; it is a most
   excellent psalm of praise, and of general use. The psalmist, I. Stirs
   up himself and his own soul to praise God (ver. 1, 2) for his favour to
   him in particular (ver. 3-5), to the church in general, and to all good
   men, to whom he is, and will be, just, and kind, and constant (ver.
   6-18), and for his government of the world, ver. 19. II. He desires the
   assistance of the holy angels, and all the works of God, in praising
   him, ver. 20-22. In singing this psalm we must in a special manner get
   our hearts affected with the goodness of God and enlarged in love and
   thankfulness.

Cheerful Praise.

   A psalm of David.

   1 Bless the Lord, O my soul: and all that is within me, bless his holy
   name.   2 Bless the Lord, O my soul, and forget not all his benefits:
   3 Who forgiveth all thine iniquities; who healeth all thy diseases;   4
   Who redeemeth thy life from destruction; who crowneth thee with
   lovingkindness and tender mercies;   5 Who satisfieth thy mouth with
   good things; so that thy youth is renewed like the eagle's.

   David is here communing with his own heart, and he is no fool that thus
   talks to himself and excites his own soul to that which is good.
   Observe,

   I. How he stirs up himself to the duty of praise, v. 1, 2. 1. It is the
   Lord that is to be blessed and spoken well of; for he is the fountain
   of all good, whatever are the channels or cisterns; it is to his name,
   his holy name, that we are to consecrate our praise, giving thanks at
   the remembrance of his holiness. 2. It is the soul that is to be
   employed in blessing God, and all that is within us. We make nothing of
   our religious performances if we do not make heart-work of them, if
   that which is within us, nay, if all that is within us, be not engaged
   in them. The work requires the inward man, the whole man, and all
   little enough. 3. In order to our return of praises to God, there must
   be a grateful remembrance of the mercies we have received from him:
   Forget not all his benefits. If we do not give thanks for them, we do
   forget them; and that is unjust as well as unkind, since in all God's
   favours there is so much that is memorable. "O my soul! to thy shame be
   it spoken, thou hast forgotten many of his benefits; but surely thou
   wilt not forget them all, for thou shouldst not have forgotten any."

   II. How he furnishes himself with abundant matter for praise, and that
   which is very affecting: "Come, my soul, consider what God has done for
   thee." 1. "He has pardoned thy sins (v. 3); he has forgiven, and does
   forgive, all thy iniquities." This is mentioned first because by the
   pardon of sin that is taken away which kept good things from us, and we
   are restored to the favour of God, which bestows good things on us.
   Think what the provocation was; it was iniquity, and yet pardoned; how
   many the provocations were, and yet all pardoned. He has forgiven all
   our trespasses. It is a continued act; he is still forgiving, as we are
   still sinning and repenting. 2. "He has cured thy sickness." The
   corruption of nature is the sickness of the soul; it is its disorder,
   and threatens its death. This is cured in sanctification; when sin is
   mortified, the disease is healed; though complicated, it is all healed.
   Our crimes were capital, but God saves our lives by pardoning them; our
   diseases were mortal, but God saves our lives by healing them. These
   two go together; for, as for God, his work is perfect and not done by
   halves; if God take away the guilt of sin by pardoning mercy, he will
   break the power of it by renewing grace. Where Christ is made
   righteousness to any soul he is made sanctification, 1 Cor. i. 30. 3.
   "He has rescued thee from danger." A man may be in peril of life, not
   only by his crimes, or his diseases, but by the power of his enemies;
   and therefore here also we experience the divine goodness: Who redeemed
   thy life from destruction (v. 4), from the destroyer, from hell (so the
   Chaldee), from the second death. The redemption of the soul is
   precious; we cannot compass it, and therefore are the more indebted to
   divine grace that has wrought it out, to him who has obtained eternal
   redemption for us. See Job xxxiii. 24, 28. 4. "He has not only saved
   thee from death and ruin, but has made thee truly and completely happy,
   with honour, pleasure, and long life." (1.) "He has given thee true
   honour and great honour, no less than a crown: He crowns thee with his
   lovingkindness and tender mercies;" and what greater dignity is a poor
   soul capable of than to be advanced into the love and favour of God?
   This honour have all his saints. What is the crown of glory but God's
   favour? (2.) "He has given thee true pleasure: He satisfies thy mouth
   with good things" (v. 5); it is only the favour and grace of God that
   can give satisfaction to a soul, can suit its capacities, supply its
   needs, and answer to its desires. Nothing but divine wisdom can
   undertake to fill its treasures (Prov. viii. 21); other things will
   surfeit, but not satiate, Eccl. vi. 7; Isa. lv. 2. (3.) "He has given
   thee a prospect and pledge of long life: Thy youth is renewed like the
   eagle's." The eagle is long-lived, and, as naturalists say, when she is
   nearly 100 years old, casts all her feathers (as indeed she changes
   them in a great measure every year at moulting time), and fresh ones
   come, so that she becomes young again. When God, by the graces and
   comforts of his Spirit, recovers his people from their decays, and
   fills them with new life and joy, which is to them an earnest of
   eternal life and joy, then they may be said to return to the days of
   their youth, Job xxxiii. 25.

Goodness and Compassion of God.

   6 The Lord executeth righteousness and judgment for all that are
   oppressed.   7 He made known his ways unto Moses, his acts unto the
   children of Israel.   8 The Lord is merciful and gracious, slow to
   anger, and plenteous in mercy.   9 He will not always chide: neither
   will he keep his anger for ever.   10 He hath not dealt with us after
   our sins; nor rewarded us according to our iniquities.   11 For as the
   heaven is high above the earth, so great is his mercy toward them that
   fear him.   12 As far as the east is from the west, so far hath he
   removed our transgressions from us.   13 Like as a father pitieth his
   children, so the Lord pitieth them that fear him.   14 For he knoweth
   our frame; he remembereth that we are dust.   15 As for man, his days
   are as grass: as a flower of the field, so he flourisheth.   16 For the
   wind passeth over it, and it is gone; and the place thereof shall know
   it no more.   17 But the mercy of the Lord is from everlasting to
   everlasting upon them that fear him, and his righteousness unto
   children's children;   18 To such as keep his covenant, and to those
   that remember his commandments to do them.

   Hitherto the psalmist had only looked back upon his own experiences and
   thence fetched matter for praise; here he looks abroad and takes notice
   of his favour to others also; for in them we should rejoice and give
   thanks for them, all the saints being fed at a common table and sharing
   in the same blessings.

   I. Truly God is good to all (v. 6): He executes righteousness and
   judgment, not only for his own people, but for all that are oppressed;
   for even in common providence he is the patron of wronged innocency,
   and, one way or other, will plead the cause of those that are injured
   against their oppressors. It is his honour to humble the proud and help
   the helpless.

   II. He is in a special manner good to Israel, to every Israelite
   indeed, that is of a clean and upright heart.

   1. He has revealed himself and his grace to us (v. 7): He made known
   his ways unto Moses, and by him his acts to the children of Israel, not
   only by his rod to those who then lived, but by his pen to succeeding
   ages. Note, Divine revelation is one of the first and greatest of
   divine favours with which the church is blessed; for God restores us to
   himself by revealing himself to us, and gives us all good by giving us
   knowledge. He has made known his acts and his ways (that is, his
   nature, and the methods of his dealing with the children of men), that
   they may know both what to conceive of him and what to expect from him;
   so Dr. Hammond. Or by his ways we may understand his precepts, the way
   which he requires us to walk in; and by his acts, or designs (as the
   word signifies), his promises and purposes as to what he will do with
   us. Thus fairly does God deal with us.

   2. He has never been rigorous and severe with us, but always tender,
   full of compassion, and ready to forgive.

   (1.) It is in his nature to be so (v. 8): The Lord is merciful and
   gracious; this was his way which he made known unto Moses at Mount
   Horeb, when he thus proclaimed his name (Exod. xxxiv. 6, 7), in answer
   to Moses's request (ch. xxxiii. 13), I beseech thee, show me thy way,
   that I may know thee. It is my way, says God, to pardon sin. [1.] He is
   not soon angry, v. 8. He is slow to anger, not extreme to mark what we
   do amiss nor ready to take advantage against us. He bears long with
   those that are very provoking, defers punishing, that he may give space
   to repent, and does not speedily execute the sentence of his law; and
   he could not be thus slow to anger if he were not plenteous in mercy,
   the very Father of mercies. [2.] He is not long angry; for (v. 9) he
   will not always chide, though we always offend and deserve chiding.
   Though he signify his displeasure against us for our sins by the
   rebukes of Providence, and the reproaches of our own consciences, and
   thus cause grief, yet he will have compassion, and will not always keep
   us in pain and terror, no, not for our sins, but, after the spirit of
   bondage, will give the spirit of adoption. How unlike are those to God
   who always chide, who take every occasion to chide, and never know when
   to cease! What would become of us if God should deal so with us? He
   will not keep his anger for ever against his own people, but will
   gather them with everlasting mercies, Isa. liv. 8; lvii. 16.

   (2.) We have found him so; we, for our parts, must own that he has not
   dealt with us after our sins, v. 10. The scripture says a great deal of
   the mercy of God, and we may all set to our seal that it is true, that
   we have experienced it. If he had not been a God of patience, we should
   have been in hell long ago; but he has not rewarded us after our
   iniquities; so those will say who know what sin deserves. He has not
   inflicted the judgments which we have merited, nor deprived us of the
   comforts which we have forfeited, which should make us think the worse,
   and not the better, of sin; for God's patience should lead us to
   repentance, Rom. ii. 4.

   3. He has pardoned our sins, not only my iniquity (v. 3), but our
   transgressions, v. 12. Though it is of our own benefit, by the
   pardoning mercy of God, that we are to take the comfort, yet of the
   benefit others have by it we must give him the glory. Observe, (1.) The
   transcendent riches of God's mercy (v. 11): As the heaven is high above
   the earth (so high that the earth is but a point to the vast expanse),
   so God's mercy is above the merits of those that fear him most, so much
   above and beyond them that there is no proportion at all between them;
   the greatest performances of man's duty cannot demand the least tokens
   of God's favour as a debt, and therefore all the seed of Jacob will
   join with him in owning themselves less than the least of all God's
   mercies, Gen. xxxii. 10. Observe, God's mercy is thus great towards
   those that fear him, not towards those that trifle with him. We must
   fear the Lord and his goodness. (2.) The fulness of his pardons, an
   evidence of the riches of his mercy (v. 12): As far as the east is from
   the west (which two quarters of the world are of greatest extent,
   because all known and inhabited, and therefore geographers that way
   reckon their longitudes) so far has he removed our transgressions from
   us, so that they shall never be laid to our charge, nor rise up in
   judgment against us. The sins of believers shall be remembered no more,
   shall not be mentioned unto them; they shall be sought for, and not
   found. If we thoroughly forsake them, God will thoroughly forgive them.

   4. He has pitied our sorrows, v. 13, 14. Observe, (1.) Whom he
   pities--those that fear him, that is, all good people, who in this
   world may become objects of pity on account of the grievances to which
   they are not only born, but born again. Or it may be understood of
   those who have not yet received the spirit of adoption, but are yet
   trembling at his word; those he pities, Jer. xxxi. 18, 20. (2.) How he
   pities--as a father pities his children, and does them good as there is
   occasion. God is a Father to those that fear him and owns them for his
   children, and he is tender of them as a father. The father pities his
   children that are weak in knowledge and instructs them, pities them
   when they are froward and bears with them, pities them when they are
   sick and comforts them (Isa. lxvi. 13), pities them when they have
   fallen and helps them up again, pities them when they have offended,
   and, upon their submission, forgives them, pities them when they are
   wronged and gives them redress; thus the Lord pities those that fear
   him. (3.) Why he pities--for he knows our frame. He has reason to know
   our frame, for he framed us; and, having himself made man of the dust,
   he remembers that he is dust, not only by constitution, but by
   sentence. Dust thou art. He considers the frailty of our bodies and the
   folly of our souls, how little we can do, and expects accordingly from
   us, how little we can bear, and lays accordingly upon us, in all which
   appears the tenderness of his compassion.

   5. He has perpetuated his covenant-mercy and thereby provided relief
   for our frailty, v. 15-18. See here, (1.) How short man's life is and
   of what uncertain continuance. The lives even of great men and good men
   are so, and neither their greatness nor their goodness can alter the
   property of them: As for man, his days are as grass, which grows out of
   the earth, rises but a little way above it, and soon withers and
   returns to it again. See Isa. xl. 6, 7. Man, in his best estate, seems
   somewhat more than grass; he flourishes and looks gay; yet then he is
   but like a flower of the field, which, though distinguished a little
   from the grass, will wither with it. The flower of the garden is
   commonly more choice and valuable, and, though in its own nature
   withering, will last the longer for its being sheltered by the garden
   wall and the gardener's care; but the flower of the field (to which
   life is here compared) is not only withering in itself, but exposed to
   the cold blasts, and liable to be cropped and trodden on by the beasts
   of the field. Man's life is not only wasting of itself, but its period
   may be anticipated by a thousand accidents. When the flower is in its
   perfection a blasting wind, unseen, unlooked for, passes over it, and
   it is gone; it hangs the head, drops the leaves, dwindles into the
   ground again, and the place thereof, which was proud of it, now knows
   it no more. Such a thing is man: God considers this, and pities him;
   let him consider it himself, and be humble, dead to this world and
   thoughtful of another. (2.) How long and lasting God's mercy is to his
   people (v. 17, 18): it will continue longer than their lives, and will
   survive their present state. Observe, [1.] The description of those to
   whom this mercy belongs. They are such as fear God, such as are truly
   religious, from principle. First, They live a life of faith; for they
   keep God's covenant; having taken hold of it, they keep hold of it,
   fast hold, and will not let it go. They keep it as a treasure, keep it
   as their portion, and would not for all the world part with it, for it
   is their life. Secondly, They live a life of obedience; they remember
   his commandments to do them, else they do not keep his covenant. Those
   only shall have the benefit of God's promises that make conscience of
   his precepts. See who those are that have a good memory, as well as a
   good understanding (Ps. cxi. 10), those that remember God's
   commandments, not to talk of them, but to do them, and to be ruled by
   them. [2.] The continuance of the mercy which belongs to such as these;
   it will last them longer than their lives on earth, and therefore they
   need not be troubled though their lives be short, since death itself
   will be no abridgment, no infringement, of their bliss. God's mercy is
   better than life, for it will out-live it. First, To their souls, which
   are immortal; to them the mercy of the Lord is from everlasting to
   everlasting; from everlasting in the councils of it to everlasting in
   the consequences of it, in their election before the world was and
   their glorification when this world shall be no more; for they are
   predestinated to the inheritance (Eph. i. 11) and look for the mercy of
   the Lord, the Lord Jesus, unto eternal life. Secondly, To their seed,
   which shall be kept up to the end of time (Ps. cii. 28): His
   righteousness, the truth of his promise, shall be unto children's
   children; provided they tread in the steps of their predecessors'
   piety, and keep his covenant, as they did, then shall mercy be
   preserved to them, even to a thousand generations.

Cheerful Praise.

   19 The Lord hath prepared his throne in the heavens; and his kingdom
   ruleth over all.   20 Bless the Lord, ye his angels, that excel in
   strength, that do his commandments, hearkening unto the voice of his
   word.   21 Bless ye the Lord, all ye his hosts; ye ministers of his,
   that do his pleasure.   22 Bless the Lord, all his works in all places
   of his dominion: bless the Lord, O my soul.

   Here is, I. The doctrine of universal providence laid down, v. 19. He
   has secured the happiness of his peculiar people by promise and
   covenant, but the order of mankind, and the world in general, he
   secures by common providence. The Lord has a throne of his own, a
   throne of glory, a throne of government. He that made all rules all,
   and both by a word of power: He has prepared his throne, has fixed and
   established it that it cannot be shaken; he has afore-ordained all the
   measures of his government and does all according to the counsel of his
   own will. He has prepared it in the heavens, above us, and out of
   sight; for he holds back the face of his throne, and spreads a cloud
   upon it (Job xxvi. 9); yet he can himself judge through the dark cloud,
   Job xxiii. 13. Hence the heavens are said to rule (Dan. iv. 26), and we
   are led to consider this by the influence which even the visible
   heavens have upon this earth, their dominion, Job xxxviii. 33; Gen. i.
   16. But though God's throne is in heaven, and there he keeps his court,
   and thither we are to direct to him (Our Father who art in heaven), yet
   his kingdom rules over all. He takes cognizance of all the inhabitants,
   and all the affairs, of this lower world, and disposes all persons and
   things according to the counsel of his will, to his own glory (Dan. iv.
   35): His kingdom rules over all kings and all kingdoms, and from it
   there is no exempt jurisdiction.

   II. The duty of universal praise inferred from it: if all are under
   God's dominion, all must do him homage.

   1. Let the holy angels praise him (v. 20, 21): Bless the Lord, you his
   angels; and again, Bless the Lord, all you his hosts, you ministers of
   his. David had been stirring up himself and others to praise God, and
   here, in the close, he calls upon the angels to do it; not as if they
   needed any excitement of ours to praise God, they do it continually;
   but thus he expresses his high thoughts of God as worthy of the
   adorations of the holy angels, thus he quickens himself and others to
   the duty with this consideration, That it is the work of angels, and
   comforts himself in reference to his own weakness and defect in the
   performance of this duty with this consideration, That there is a world
   of holy angels who dwell in God's house and are still praising him. In
   short, the blessed angels are glorious attendants upon the blessed God.
   Observe, (1.) How well qualified they are for the post they are in.
   They are able; for they excel in strength; they are mighty in strength
   (so the word is); they are able to bring great things to pass, and to
   abide in their work without weariness. And they are as willing as they
   are able; they are willing to know their work; for they hearken to the
   voice of his word; they stand expecting commission and instructions
   from their great Lord, and always behold his face (Matt. xviii. 10),
   that they may take the first intimation of his mind. They are willing
   to do their work: They do his commandments (v. 20); they do his
   pleasure (v. 21); they dispute not any divine commands, but readily
   address themselves to the execution of them. Nor do they delay, but fly
   swiftly: They do his commandments at hearing, or as soon as they hear
   the voice of his word; so Dr. Hammond. To obey is better than
   sacrifice; for angels obey, but do not sacrifice. (2.) What their
   service is. They are his angels, and ministers of his--his, for he made
   them, and made them for himself--his, for he employs them, though he
   does not need them--his, for he is their owner and Lord; they belong to
   him and he has them at his beck. All the creatures are his servants,
   but not as the angels that attend the presence of his glory. Soldiers,
   and seamen, and all good subjects, serve the king, but not as the
   courtiers do, the ministers of state and those of the household. [1.]
   The angels occasionally serve God in this lower world; they do his
   commandments, go on his errands (Dan. ix. 21), fight his battles (2
   Kings vi. 17), and minister for the good of his people, Heb. i. 14.
   [2.] They continually praise him in the upper world; they began betimes
   to do it (Job xxxviii. 7), and it is still their business, from which
   they rest not day nor night, Rev. iv. 8. It is God's glory that he has
   such attendants, but more his glory that he neither needs them nor is
   benefited by them.

   2. Let all his works praise him (v. 22), all in all places of his
   dominion; for, because they are his works, they are under his dominion,
   and they were made and are ruled that they may be unto him for a name
   and a praise. All his works, that is, all the children of men, in all
   parts of the world, let them all praise God; yea, and the inferior
   creatures too, which are God's works also; let them praise him
   objectively, though they cannot praise him actually, Ps. cxlv. 10. Yet
   all this shall not excuse David from praising God, but rather excite
   him to do it the more cheerfully, that he may bear a part in this
   concert; for he concludes, Bless the Lord, O my soul! as he began, v.
   1. Blessing God and giving him glory must be the alpha and the omega of
   all our services. He began with Bless the Lord, O my soul! and, when he
   had penned and sung this excellent hymn to his honour, he does not say,
   Now, O my soul! thou hast blessed the Lord, sit down, and rest thee,
   but, Bless the Lord, O my soul! yet more and more. When we have done
   ever so much in the service of God, yet still we must stir up ourselves
   to do more. God's praise is a subject that will never be exhausted, and
   therefore we must never think this work done till we come to heaven,
   where it will be for ever in the doing.
     __________________________________________________________________

P S A L M S

  PSALM CIV.

   It is very probable that this psalm was penned by the same hand, and at
   the same time, as the former; for as that ended this begins, with
   "Bless the Lord, O my soul!" and concludes with it too. The style
   indeed is somewhat different, because the matter is so: the scope of
   the foregoing psalm was to celebrate the goodness of God and his tender
   mercy and compassion, to which a soft and sweet style was most
   agreeable; the scope of this is to celebrate his greatness, and
   majesty, and sovereign dominion, which ought to be done in the most
   stately lofty strains of poetry. David, in the former psalm, gave God
   the glory of his covenant-mercy and love to his own people; in this he
   gives him the glory of his works of creation and providence, his
   dominion over, and his bounty to, all the creatures. God is there
   praised as the God of grace, here as the God of nature. And this psalm
   is wholly bestowed on that subject; not as Ps. xix., which begins with
   it, but passes from it to the consideration of the divine law; nor as
   Ps. viii., which speaks of this but prophetically, and with an eye to
   Christ. This noble poem is thought by very competent judges greatly to
   excel, not only for piety and devotion (that is past dispute), but for
   flight of fancy, brightness of ideas, surprising turns, and all the
   beauties and ornaments of expression, the Greek and Latin poets upon
   any subject of this nature. Many great things the psalmist here gives
   God the glory of I. The splendour of his majesty in the upper world,
   ver. 1-4. II. The creation of the sea and the dry land, ver. 5-9. III.
   The provision he makes for the maintenance of all the creatures
   according to their nature, ver. 10-18, 27, 28. IV. The regular course
   of the sun and moon, ver. 19-24. V. The furniture of the sea, ver. 25,
   26. IV. God's sovereign power over all the creatures, ver. 29-32. And,
   lastly, he concludes with a pleasant and firm resolution to continue
   praising God (ver. 33-35), with which we should heartily join in
   singing this psalm.

The Divine Majesty.

   1 Bless the Lord, O my soul. O Lord my God, thou art very great; thou
   art clothed with honour and majesty.   2 Who coverest thyself with
   light as with a garment: who stretchest out the heavens like a curtain:
     3 Who layeth the beams of his chambers in the waters: who maketh the
   clouds his chariot: who walketh upon the wings of the wind:   4 Who
   maketh his angels spirits; his ministers a flaming fire:   5 Who laid
   the foundations of the earth, that it should not be removed for ever.
   6 Thou coveredst it with the deep as with a garment: the waters stood
   above the mountains.   7 At thy rebuke they fled; at the voice of thy
   thunder they hasted away.   8 They go up by the mountains; they go down
   by the valleys unto the place which thou hast founded for them.   9
   Thou hast set a bound that they may not pass over; that they turn not
   again to cover the earth.

   When we are addressing ourselves to any religious service we must stir
   up ourselves to take hold on God in it (Isa. lxiv. 7); so David does
   here. "Come, my soul, where art thou? What art thou thinking of? Here
   is work to be done, good work, angels' work; set about it in good
   earnest; let all the powers and faculties be engaged and employed in
   it: Bless the Lord, O my soul!" In these verses,

   I. The psalmist looks up to the divine glory shining in the upper
   world, of which, though it is one of the things not seen, faith is the
   evidence. With what reverence and holy awe does he begin his meditation
   with that acknowledgment: O Lord my God! thou art very great! It is the
   joy of the saints that he who is their God is a great God. The grandeur
   of the prince is the pride and pleasure of all his good subjects. The
   majesty of God is here set forth by various instances, alluding to the
   figure which great princes in their public appearances covet to make.
   Their equipage, compared with his (even of the eastern kings, who most
   affected pomp), is but as the light of a glow-worm compared with that
   of the sun, when he goes forth in his strength. Princes appear great,
   1. In their robes; and what are God's robes? Thou art clothed with
   honour and majesty, v. 1. God is seen in his works, and these proclaim
   him infinitely wise and good, and all that is great. Thou coverest
   thyself with light as with a garment, v. 2. God is light (1 John i. 5),
   the Father of lights (Jam. i. 17); he dwells in light (1 Tim. vi. 16);
   he clothes himself with it. The residence of his glory is in the
   highest heaven, that light which was created the first day, Gen. i. 3.
   Of all visible beings light comes nearest to the nature of a spirit,
   and therefore with that God is pleased to cover himself, that is, to
   reveal himself under that similitude, as men are seen in the clothes
   with which they cover themselves; and so only, for his face cannot be
   seen. 2. In their palaces or pavilions, when they take the field; and
   what is God's palace and his pavilion? He stretches out the heavens
   like a curtain, v. 2. So he did at first, when he made the firmament,
   which in the Hebrew has its name from its being expanded, or stretched
   out, Gen. i. 7. He made it to divide the waters as a curtain divides
   between two apartments. So he does still: he now stretches out the
   heavens like a curtain, keeps them upon the stretch, and they continue
   to this day according to his ordinance. The regions of the air are
   stretched out about the earth, like a curtain about a bed, to keep it
   warm, and drawn between us and the upper world, to break its dazzling
   light; for, though God covers himself with light, yet, in compassion to
   us, he makes darkness his pavilion. Thick clouds are a covering to him.
   The vastness of this pavilion may lead us to consider how great, how
   very great, he is that fills heaven and earth. He has his chambers, his
   upper rooms (so the word signifies), the beams whereof he lays in the
   waters, the waters that are above the firmament (v. 3), as he has
   founded the earth upon the seas and floods, the waters beneath the
   firmament. Though air and water are fluid bodies, yet, by the divine
   power, they are kept as tight and as firm in the place assigned them as
   a chamber is with beams and rafters. How great a God is he whose
   presence-chamber is thus reared, thus fixed! 3. In their coaches of
   state, with their stately horses, which add much to the magnificence of
   their entries; but God makes the clouds his chariots, in which he rides
   strongly, swiftly, and far above out of the reach of opposition, when
   at any time he will act by uncommon providences in the government of
   this world. He descended in a cloud, as in a chariot, to Mount Sinai,
   to give the law, and to Mount Tabor, to proclaim the gospel (Matt.
   xvii. 5), and he walks (a gentle pace indeed, yet stately) upon the
   wings of the wind. See Ps. xviii. 10, 11. He commands the winds,
   directs them as he pleases, and serves his own purposes by them. 4. In
   their retinue or train of attendants; and here also God is very great,
   for (v. 4) he makes his angels spirits. This is quoted by the apostle
   (Heb. i. 7) to prove the pre-eminence of Christ above the angels. The
   angels are here said to be his angels and his ministers, for they are
   under his dominion and at his disposal; they are winds, and a flame of
   fire, that is, they appeared in wind and fire (so some), or they are as
   swift as winds, and pure as flames; or he makes them spirits, so the
   apostle quotes it. They are spiritual beings; and, whatever vehicles
   they may have proper to their nature, it is certain they have not
   bodies as we have. Being spirits, they are so much the further removed
   from the encumbrances of the human nature and so much the nearer allied
   to the glories of the divine nature. And they are bright, and quick,
   and ascending, as fire, as a flame of fire. In Ezekiel's vision they
   ran and returned like a flash of lightning, Ezek. i. 14. Thence they
   are called seraphim--burners. Whatever they are, they are what God made
   them, what he still makes them; they derive their being from him,
   having the being he gave them, are held in being by him, and he makes
   what use he pleases of them.

   II. He looks down, and looks about, to the power of God shining in this
   lower world. He is not so taken up with the glories of his court as to
   neglect even the remotest of his territories; no, not the sea and dry
   land.

   1. He has founded the earth, v. 5. Though he has hung it upon nothing
   (Job xxvi. 2), ponderibus librata suis--balanced by its own weight, yet
   it is as immovable as if it had been laid upon the surest foundations.
   He has built the earth upon her basis, so that though it has received a
   dangerous shock by the sin of man, and the malice of hell strikes at
   it, yet it shall not be removed for ever, that is, not till the end of
   time, when it must give way to the new earth. Dr. Hammond's paraphrase
   of this is worth noting: "God has fixed so strange a place for the
   earth, that, being a heavy body, one would think it should fall every
   minute; and yet, which way soever we would imagine it to stir, it must,
   contrary to the nature of such a body, fall upwards, and so can have no
   possible ruin but by tumbling into heaven."

   2. He has set bounds to the sea; for that also is his. (1.) He brought
   it within bounds in the creation. At first the earth, which, being the
   more ponderous body, would subside of course, was covered with the deep
   (v. 6): The waters were above the mountains; and so it was unfit to be,
   as it was designed, a habitation for man; and therefore, on the third
   day, God said, Let the waters under the heaven be gathered to one
   place, and let the dry land appear, Gen. i. 9. This command of God is
   here called his rebuke, as if he gave it because he was displeased that
   the earth was thus covered with water and not fit for man to dwell on.
   Power went along with this word, and therefore it is also called here
   the voice of his thunder, which is a mighty voice and produces strange
   effects, v. 7. At thy rebuke, as if they were made sensible that they
   were out of their place, they fled; they hasted away (they called, and
   not in vain, to the rocks and mountains to cover them), as it is said
   on another occasion (Ps. lxxii. 16), The waters saw thee, O God! the
   waters saw thee; they were afraid. Even those fluid bodies received the
   impression of God's terror. But was the Lord displeased against the
   rivers? No; it was for the salvation of his people, Hab. iii. 8, 13. So
   here; God rebuked the waters for man's sake, to prepare room for him;
   for men must not be made as the fishes of the sea (Hab. i. 14); they
   must have air to breathe in. Immediately therefore, with all speed, the
   waters retired, v. 8. They go over hill and dale (as we say), go up by
   the mountains and down by the valleys; they will neither stop at the
   former nor lodge in the latter, but make the best of their way to the
   place which thou hast founded for them, and there they make their bed.
   Let the obsequiousness even of the unstable waters teach us obedience
   to the word and will of God; for shall man alone of all the creatures
   be obstinate? Let their retiring to and resting in the place assigned
   them teach us to acquiesce in the disposals of that wise providence
   which appoints us the bounds of our habitation. (2.) He keeps it within
   bounds, v. 9. The waters are forbidden to pass over the limits set
   them; they may not, and therefore they do not, turn again to cover the
   earth. Once they did, in Noah's flood, because God bade them, but never
   since, because he forbids them, having promised not to drown the world
   again. God himself glorifies in this instance of his power (Job
   xxxviii. 8, &c.) and uses it as an argument with us to fear him, Jer.
   v. 22. This, if duly considered, would keep the world in awe of the
   Lord and his goodness, That the waters of the sea would soon cover the
   earth if God did not restrain them.

The Divine Bounty.

   10 He sendeth the springs into the valleys, which run among the hills.
     11 They give drink to every beast of the field: the wild asses quench
   their thirst.   12 By them shall the fowls of the heaven have their
   habitation, which sing among the branches.   13 He watereth the hills
   from his chambers: the earth is satisfied with the fruit of thy works.
     14 He causeth the grass to grow for the cattle, and herb for the
   service of man: that he may bring forth food out of the earth;   15 And
   wine that maketh glad the heart of man, and oil to make his face to
   shine, and bread which strengtheneth man's heart.   16 The trees of the
   Lord are full of sap; the cedars of Lebanon, which he hath planted;
   17 Where the birds make their nests: as for the stork, the fir trees
   are her house.   18 The high hills are a refuge for the wild goats; and
   the rocks for the conies.

   Having given glory to God as the powerful protector of this earth, in
   saving it from being deluged, here he comes to acknowledge him as its
   bountiful benefactor, who provides conveniences for all the creatures.

   I. He provides fresh water for their drink: He sends the springs into
   the valleys, v. 10. There is water enough indeed in the sea, that is,
   enough to drown us, but not one drop to refresh us, be we ever so
   thirsty--it is all so salt; and therefore God has graciously provided
   water fit to drink. Naturalists dispute about the origin of fountains;
   but, whatever are their second causes, here is their first cause; it is
   God that sends the springs into the brooks, which walk by easy steps
   between the hills, and receive increase from the rain-water that
   descends from them. These give drink, not only to man, and those
   creatures that are immediately useful to him, but to every beast of the
   field (v. 11); for where God has given life he provides a livelihood
   and takes care of all the creatures. Even the wild asses, though
   untameable and therefore of no use to man, are welcome to quench their
   thirst; and we have no reason to grudge it them, for we are better
   provided for, though born like the wild ass's colt. We have reason to
   thank God for the plenty of fair water with which he has provided the
   habitable part of his earth, which otherwise would not be habitable.
   That ought to be reckoned a great mercy the want of which would be a
   great affliction; and the more common it is the greater mercy it is.
   Usus communis aquarum--water is common for all.

   II. He provides food convenient for them, both for man and beast: The
   heavens drop fatness; they hear the earth, but God hears them, Hos. ii.
   21. He waters the hills from his chambers (v. 13), from those chambers
   spoken of (v. 3), the beams of which he lays in the waters, those
   store-chambers, the clouds that distil fruitful showers. The hills that
   are not watered by the rivers, as Egypt was by the Nile, are watered by
   the rain from heaven, which is called the river of God (Ps. lxv. 9), as
   Canaan was, Deut. xi. 11, 12. Thus the earth is satisfied with the
   fruit of his works, either with the rain it drinks in (the earth knows
   when it has enough; it is a pity that any man should not) or with the
   products it brings forth. It is a satisfaction to the earth to bear the
   fruit of God's works for the benefit of man, for thus it answers the
   end of its creation. The food which God brings forth out of the earth
   (v. 14) is the fruit of his works, which the earth is satisfied with.
   Observe how various and how valuable its products are.

   1. For the cattle there is grass, and the beasts of prey, that live not
   on grass, feed on those that do; for man there is herb, a better sort
   of grass (and a dinner of herbs and roots is not to be despised); nay,
   he is furnished with wine, and oil, and bread, v. 15. We may observe
   here, concerning our food, that which will help to make us both humble
   and thankful. (1.) To make us humble let us consider that we have a
   necessary dependence upon God for all the supports of this life (we
   live upon alms; we are at his finding, for our own hands are not
   sufficient for us),--that our food comes all out of the earth, to
   remind us whence we ourselves were taken and whither we must
   return,--and that therefore we must not think to live by bread alone,
   for that will feed the body only, but must look into the word of God
   for the meat that endures to eternal life. Let us also consider that we
   are in this respect fellow-commoners with the beasts; the same earth,
   the same spot of ground, that brings grass for the cattle, brings corn
   for man. (2.) To make us thankful let us consider, [1.] That God not
   only provides for us, but for our servants. The cattle that are of use
   to man are particularly taken care of; grass is made to grow in great
   abundance for them, when the young lions, that are not for the service
   of man, often lack and suffer hunger. [2.] That our food is nigh us,
   and ready to us. Having our habitation on the earth, there we have our
   storehouse, and depend not on the merchant-ships that bring food from
   afar, Prov. xxxi. 14. [3.] That we have even from the products of the
   earth, not only for necessity, but for ornament and delight, so good a
   Master do we serve. First, Does nature call for something to support
   it, and repair its daily decays? Here is bread, which strengthens man's
   heart, and is therefore called the staff of life; let none who have
   that complain of want. Secondly, Does nature go further, and covet
   something pleasant? Here is wine, that makes glad the heart, refreshes
   the spirits, and exhilarates them, when it is soberly and moderately
   used, that we may not only go through our business, but go through it
   cheerfully. It is a pity that that should be abused to overcharge the
   heart, and unfit men for their duty, which was given to revive their
   heart and quicken them in their duty. Thirdly, Is nature yet more
   humoursome, and does it crave something for ornament too? Here is that
   also out of the earth--oil to make the face to shine, that the
   countenance may not only be cheerful but beautiful, and we may be the
   more acceptable to one another.

   2. Nay, the divine providence not only furnishes animals with their
   proper food, but vegetables also with theirs (v. 16): The trees of the
   Lord are full of sap, not only men's trees, which they take care of and
   have an eye to, in their orchards, and parks, and other enclosures, but
   God's trees, which grow in the wildernesses, and are taken care of only
   by his providence; they are full of sap and want no nourishment. Even
   the cedars of Lebanon, an open forest, though they are high and bulky,
   and require a great deal of sap to feed them, have enough from the
   earth; they are trees which he has planted, and which therefore he will
   protect and provide for. We may apply this to the trees of
   righteousness, which are the planting of the Lord, planted in his
   vineyard; these are full of sap, for what God plants he will water, and
   those that are planted in the house of the Lord shall flourish in the
   courts of our God, Ps. xcii. 13.

   III. He takes care that they shall have suitable habitations to dwell
   in. To men God has given discretion to build for themselves and for the
   cattle that are serviceable to them; but there are some creatures which
   God more immediately provides a settlement for. 1. The birds. Some
   birds, by instinct, make their nests in the bushes near rivers (v. 12):
   By the springs that run among the hills some of the fowls of heaven
   have their habitation, which sing among the branches. They sing,
   according to their capacity, to the honour of their Creator and
   benefactor, and their singing may shame our silence. Our heavenly
   Father feeds them (Matt. vi. 26), and therefore they are easy and
   cheerful, and take no thought for the morrow. The birds being made to
   fly above the earth (as we find, Gen. i. 20), they make their nests on
   high, in the tops of trees (v. 17); it should seem as if nature had an
   eye to this in planting the cedars of Lebanon, that they might be
   receptacles for the birds. Those that fly heavenward shall not want
   resting-places. The stork is particularly mentioned; the fir-trees,
   which are very high, are her house, her castle. 2. The smaller sort of
   beasts (v. 18): The wild goats, having neither strength nor swiftness
   to secure themselves, are guided by instinct to the high hills, which
   are a refuge to them; and the rabbits, which are also helpless animals,
   find shelter in the rocks, where they can set the beasts of prey at
   defiance. Does God provide thus for the inferior creatures; and will he
   not himself be a refuge and dwelling-place to his own people?

The Divine Bounty.

   19 He appointed the moon for seasons: the sun knoweth his going down.
   20 Thou makest darkness, and it is night: wherein all the beasts of the
   forest do creep forth.   21 The young lions roar after their prey, and
   seek their meat from God.   22 The sun ariseth, they gather themselves
   together, and lay them down in their dens.   23 Man goeth forth unto
   his work and to his labour until the evening.   24 O Lord, how manifold
   are thy works! in wisdom hast thou made them all: the earth is full of
   thy riches.   25 So is this great and wide sea, wherein are things
   creeping innumerable, both small and great beasts.   26 There go the
   ships: there is that leviathan, whom thou hast made to play therein.
   27 These wait all upon thee; that thou mayest give them their meat in
   due season.   28 That thou givest them they gather: thou openest thine
   hand, they are filled with good.   29 Thou hidest thy face, they are
   troubled: thou takest away their breath, they die, and return to their
   dust.   30 Thou sendest forth thy spirit, they are created: and thou
   renewest the face of the earth.

   We are here taught to praise and magnify God,

   I. For the constant revolutions and succession of day and night, and
   the dominion of sun and moon over them. The heathen were so affected
   with the light and influence of the sun and moon, and their
   serviceableness to the earth, that they worshipped them as deities; and
   therefore the scripture takes all occasions to show that the gods they
   worshipped are the creatures and servants of the true God (v. 19): He
   appointed the moon for seasons, for the measuring of the months, the
   directing of the seasons for the business of the husbandman, and the
   governing of the tides. The full and change, the increase and decrease,
   of the moon, exactly observe the appointment of the Creator; so does
   the sun, for he keeps as punctually to the time and place of his going
   down as if he were an intellectual being and knew what he did. God
   herein consults the comfort of man. 1. The shadows of the evening
   befriend the repose of the night (v. 20): Thou makes darkness and it is
   night, which, though black, contributes to the beauty of nature, and is
   as a foil to the light of the day; and under the protection of the
   night all the beasts of the forest creep forth to feed, which they are
   afraid to do in the day, God having put the fear and dread of man upon
   every beast of the earth (Gen. ix. 2), which contributes as much to
   man's safety as to his honour. See how nearly allied those are to the
   disposition of the wild beasts who wait for the twilight (Job xxiv. 15)
   and have fellowship with the unfruitful works of darkness; and compare
   to this the danger of ignorance and melancholy, which are both as
   darkness to the soul; when, in either of those ways, it is night, then
   all the beasts of the forest creep forth. Satan's temptations then
   assault us and have advantage against us. Then the young lions roar
   after their prey; and, as naturalists tell us, their roaring terrifies
   the timorous beasts so that they have not strength nor spirit to escape
   from them, which otherwise they might do, and so they become an easy
   prey to them. They are said to seek their meat from God, because it is
   not prepared for them by the care and forecast of man, but more
   immediately by the providence of God. The roaring of the young lions,
   like the crying of the young ravens, is interpreted asking their meat
   of God. Does God put this construction upon the language of mere
   nature, even in venomous creatures? and shall he not much more
   interpret favourably the language of grace in his own people, though it
   be weak and broken, groanings which cannot be uttered? 2. The light of
   the morning befriends the business of the day (v. 22, 23): The sun
   arises (for, as he knows his going down, so, thanks be to God, he knows
   his rising again), and then the wild beasts betake themselves to their
   rest; even they have some society among them, for they gather
   themselves together and lay down in their dens, which is a great mercy
   to the children of men, that while they are abroad, as becomes honest
   travellers, between sun and sun, care is taken that they shall not be
   set upon by wild beasts, for they are then drawn out of the field, and
   the sluggard shall have no ground to excuse himself from the business
   of the day with this, That there is a lion in the way. Therefore then
   man goes forth to his work and to his labour. The beasts of prey creep
   forth with fear; man goes forth with boldness, as one that has
   dominion. The beasts creep forth to spoil and do mischief; man goes
   forth to work and do good. There is the work of every day, which is to
   be done in its day, which man must apply to every morning (for the
   lights are set up for us to work by, not to play by) and which he must
   stick to till evening; it will be time enough to rest when the night
   comes, in which no man can work.

   II. For the replenishing of the ocean (v. 25, 26): As the earth is full
   of God's riches, well stocked with animals, and those well provided
   for, so that it is seldom that any creature dies merely for want of
   food, so is this great and wide sea which seems a useless part of the
   globe, at least not to answer the room it takes up; yet God has
   appointed it its place and made it serviceable to man both for
   navigation (there go the ships, in which goods are conveyed, to
   countries vastly distant, speedily and much more cheaply than by
   land-carriage) and also to be his storehouse for fish. God made not the
   sea in vain, any more than the earth; he made it to be inherited, for
   there are things swimming innumerable, both small and great animals,
   which serve for man's dainty food. The whale is particularly mentioned
   in the history of the creation (Gen. i. 21) and is here called the
   leviathan, as Job xli. 1. He is made to play in the sea; he has nothing
   to do, as man has, who goes forth to his work; he has nothing to fear,
   as the beasts have, that lie down in their dens; and therefore he plays
   with the waters. It is a pity that any of the children of men, who have
   nobler powers and were made for nobler purposes, should live as if they
   were sent into the world, like leviathan into the waters, to play
   therein, spending all their time in pastime. The leviathan is said to
   play in the waters, because he is so well armed against all assaults
   that he sets them at defiance and laughs at the shaking of a spear, Job
   xli. 29.

   III. For the seasonable and plentiful provision which is made for all
   the creatures, v. 27, 28. 1. God is a bountiful benefactor to them: He
   gives them their meat; he opens his hand and they are filled with good.
   He supports the armies both of heaven and earth. Even the meanest
   creatures are not below his cognizance. He is open-handed in the gifts
   of his bounty, and is a great and good housekeeper that provides for so
   large a family. 2. They are patient expectants from him: They all wait
   upon him. They seek their food, according to the natural instinct God
   has put into them and in the proper season for it, and affect not any
   other food, or at any other time, than nature has ordained. They do
   their part for the obtaining of it: what God gives them they gather,
   and expect not that Providence should put it into their mouths; and
   what they gather they are satisfied with--they are filled with good.
   They desire no more than what God sees fit for them, which may shame
   our murmurings, and discontent, and dissatisfaction with our lot.

   IV. For the absolute power and sovereign dominion which he has over all
   the creatures, by which every species is still continued, though the
   individuals of each are daily dying and dropping off. See here, 1. All
   the creatures perishing (v. 29): Thou hidest thy face, withdrawest thy
   supporting power, thy supplying bounty, and they are troubled
   immediately. Every creature has as necessary a dependence upon God's
   favours as every saint is sensible he has and therefore says with David
   (Ps. xxx. 7), Thou didst hide thy face and I was troubled. God's
   displeasure against this lower world for the sin of man is the cause of
   all the vanity and burden which the whole creation groans under. Thou
   takest away their breath, which is in thy hand, and then, and not till
   then, they die and return to their dust, to their first principles. The
   spirit of the beast, which goes downward, is at God's command, as well
   as the spirit of a man, which goes upward. The death of cattle was one
   of the plagues of Egypt, and is particularly taken notice of in the
   drowning of the world. 2. All preserved notwithstanding, in a
   succession (v. 30): Thou sendest forth thy spirit, they are created.
   The same spirit (that is, the same divine will and power) by which they
   were all created at first still preserves the several sorts of
   creatures in their being, and place, and usefulness; so that, though
   one generation of them passes away, another comes, and from time to
   time they are created; new ones rise up instead of the old ones, and
   this is a continual creation. Thus the face of the earth is renewed
   from day to day by the light of the sun (which beautifies it anew every
   morning), from year to year by the products of it, which enrich it anew
   every spring and put quite another face upon it from what it had all
   winter. The world is as full of creatures as if none died, for the
   place of those that die is filled up. This (the Jews say) is to be
   applied to the resurrection, which every spring is an emblem of, when a
   new world rises out of the ashes of the old one.

   In the midst of this discourse the psalmist breaks out into wonder at
   the works of God (v. 24): O Lord! how manifold are thy works! They are
   numerous, they are various, of many kinds, and many of every kind; and
   yet in wisdom hast thou made them all. When men undertake many works,
   and of different kinds, commonly some of them are neglected and not
   done with due care; but God's works, though many and of very different
   kinds, are all made in wisdom and with the greatest exactness; there is
   not the least flaw nor defect in them. The works of art, the more
   closely they are looked upon with the help of microscopes, the more
   rough they appear; the works of nature through these glasses appear
   more fine and exact. They are all made in wisdom, for they are all made
   to answer the end they were designed to serve, the good of the
   universe, in order to the glory of the universal Monarch.

The Divine Bounty.

   31 The glory of the Lord shall endure for ever: the Lord shall rejoice
   in his works.   32 He looketh on the earth, and it trembleth: he
   toucheth the hills, and they smoke.   33 I will sing unto the Lord as
   long as I live: I will sing praise to my God while I have my being.
   34 My meditation of him shall be sweet: I will be glad in the Lord.
   35 Let the sinners be consumed out of the earth, and let the wicked be
   no more. Bless thou the Lord, O my soul. Praise ye the Lord.

   The psalmist concludes this meditation with speaking,

   I. Praise to God, which is chiefly intended in the psalm.

   1. He is to be praised, (1.) As a great God, and a God of matchless
   perfection: The glory of the Lord shall endure for ever, v. 31. It
   shall endure to the end of time in his works of creation and
   providence; it shall endure to eternity in the felicity and adorations
   of saints and angels. Man's glory is fading; God's glory is
   everlasting. Creatures change, but with the Creator there is no
   variableness. (2.) As a gracious God: The Lord shall rejoice in his
   works. He continues that complacency in the products of his own wisdom
   and goodness which he had when he saw every thing that he had made, and
   behold it was very good, and rested the seventh day. We often do that
   which, upon the review, we cannot rejoice in, but are displeased at,
   and wish undone again, blaming our own management. But God always
   rejoices in his works, because they are all done in wisdom. We regret
   our bounty and beneficence, but God never does; he rejoices in the
   works of his grace: his gifts and callings are without repentance. (3.)
   As a God of almighty power (v. 32): He looks on the earth, and it
   trembles, as unable to bear his frowns--trembles, as Sinai did, at the
   presence of the Lord. He touches the hills, and they smoke. The
   volcanoes, or burning mountains, such as Ætna, are emblems of the power
   of God's wrath fastening upon proud unhumbled sinners. If an angry look
   and a touch have such effects, what will the weight of his heavy hand
   do and the operations of his outstretched arm? Who knows the power of
   his anger? Who then dares set it at defiance? God rejoices in his works
   because they are all so observant of him; and he will in like manner
   take pleasure in those that fear him and that tremble at his word.

   2. The psalmist will himself be much in praising him (v. 33): "I will
   sing unto the Lord, unto my God, will praise him as Jehovah, the
   Creator, and as my God, a God in covenant with me, and this not now
   only, but as long as I live, and while I have my being." Because we
   have our being from God, and depend upon him for the support and
   continuance of it, as long as we live and have our being we must
   continue to praise God; and when we have no life, no being, on earth,
   we hope to have a better life and better being in a better world and
   there to be doing this work in a better manner and in better company.

   II. Joy to himself (v. 34): My meditation of him shall be sweet; it
   shall be fixed and close; it shall be affecting and influencing; and
   therefore it shall be sweet. Thoughts of God will then be most
   pleasing, when they are most powerful. Note, Divine meditation is a
   very sweet duty to all that are sanctified: "I will be glad in the
   Lord; it shall be a pleasure to me to praise him; I will be glad of all
   opportunities to set forth his glory; and I will rejoice in the Lord
   always and in him only." All my joys shall centre in him, and in him
   they shall be full.

   III. Terror to the wicked (v. 35): Let the sinners be consumed out of
   the earth; and let the wicked be no more. 1. Those that oppose the God
   of power, and fight against him, will certainly be consumed; none can
   prosper that harden themselves against the Almighty. 2. Those that
   rebel against the light of such convincing evidence of God's being, and
   refuse to serve him whom all the creatures serve, will justly be
   consumed. Those that make that earth to groan under the burden of their
   impieties which God thus fills with his riches deserve to be consumed
   out of it, and that it should spue them out. 3. Those that heartily
   desire to praise God themselves cannot but have a holy indignation at
   those that blaspheme and dishonour him, and a holy satisfaction in the
   prospect of their destruction and the honour that God will get to
   himself upon them. Even this ought to be the matter of their praise:
   "While sinners are consumed out of the earth, let my soul bless the
   Lord that I am not cast away with the workers of iniquity, but
   distinguished from them by the special grace of God. When the wicked
   are no more I hope to be praising God world without end; and therefore,
   Praise you the Lord; let all about me join with me in praising God.
   Hallelujah; sing praise to Jehovah." This is the first time that we
   meet with Hallelujah; and it comes in here upon occasion of the
   destruction of the wicked; and the last time we meet with it is upon a
   similar occasion. When the New-Testament Babylon is consumed, this is
   the burden of the song, Hallelujah, Rev. xix. 1, 3, 4, 6.
     __________________________________________________________________

P S A L M S

  PSALM CV.

   Some of the psalms of praise are very short, others very long, to teach
   us that, in our devotions, we should be more observant how our hearts
   work than how the time passes and neither overstretch ourselves by
   coveting to be long nor over-stint ourselves by coveting to be short,
   but either the one or the other as we find in our hearts to pray. This
   is a long psalm; the general scope is the same with most of the psalms,
   to set forth the glory of God, but the subject-matter is particular.
   Every time we come to the throne of grace we may, if we please, furnish
   ourselves out of the word of God (out of the history of the New
   Testament, as this out of the history of the Old) with new songs, with
   fresh thoughts--so copious, so various, so inexhaustible is the
   subject. In the foregoing psalm we are taught to praise God for his
   wondrous works of common providence with reference to the world in
   general. In this we are directed to praise him for his special favours
   to his church. We find the first eleven verses of this psalm in the
   beginning of that psalm which David delivered to Asaph to be used (as
   it should seem) in the daily service of the sanctuary when the ark was
   fixed in the place he had prepared for it, by which it appears both who
   penned it and when and upon what occasion it was penned, 1 Chron. xvi.
   7, &c. David by it designed to instruct his people in the obligations
   they lay under to adhere faithfully to their holy religion. Here is the
   preface (ver. 1-7) and the history itself in several articles. I. God's
   covenant with the patriarchs, ver. 8-11. II. His care of them while
   they were strangers, ver. 12-15. III. His raising up Joseph to be the
   shepherd and stone of Israel, ver. 16-22. IV. The increase of Israel in
   Egypt and their deliverance out of Egypt, ver. 23-38. V. The care he
   took of them in the wilderness and their settlement in Canaan, ver.
   39-45. In singing this we must give to God the glory of his wisdom and
   power, his goodness and faithfulness, must look upon ourselves as
   concerned in the affairs of the Old-Testament church, both because to
   it were committed the oracles of God, which are our treasure, and
   because out of it Christ arose, and these things happened to it for
   ensamples.

An Invitation to Praise.

   1 O give thanks unto the Lord; call upon his name: make known his deeds
   among the people.   2 Sing unto him, sing psalms unto him: talk ye of
   all his wondrous works.   3 Glory ye in his holy name: let the heart of
   them rejoice that seek the Lord.   4 Seek the Lord, and his strength:
   seek his face evermore.   5 Remember his marvellous works that he hath
   done; his wonders, and the judgments of his mouth;   6 O ye seed of
   Abraham his servant, ye children of Jacob his chosen.   7 He is the
   Lord our God: his judgments are in all the earth.

   Our devotion is here warmly excited; and we are stirred up, that we may
   stir up ourselves to praise God. Observe,

   I. The duties to which we are here called, and they are many, but the
   tendency of them all is to give unto God the glory due unto his name.
   1. We must give thanks to him, as one who has always been our bountiful
   benefactor and requires only that we give him thanks for his
   favours--poor returns for rich receivings. 2. Call upon his name, as
   one whom you depend upon for further favours. Praying for further
   mercies is accepted as an acknowledgment of former mercies. Because he
   has inclined his ear unto me, therefore will I call upon him. 3. Make
   known his deeds (v. 1), that others may join with you in praising him.
   Talk of all his wondrous works (v. 2), as we talk of things that we are
   full of, and much affected with, and desire to fill others with. God's
   wondrous works ought to be the subject of our familiar discourses with
   our families and friends, and we should talk of them as we sit in the
   house and as we go by the way (Deut. vi. 7), not merely for
   entertainment, but for the exciting of devotion and the encouraging of
   our own and others' faith and hope in God. Even sacred things may be
   the matter of common talk, provided it be with due reverence. 4. Sing
   psalms to God's honour, as those that rejoice in him, and desire to
   testify that joy for the encouragement of others and to transmit it to
   posterity, as memorable things anciently were handed down by songs,
   when writing was scarce. 5. Glory in his holy name; let those that are
   disposed to glory not boast of their own accomplishments and
   achievements, but of their acquaintance with God and their relation to
   him, Jer. ix. 23, 24. Praise you his holy name, so some; but it comes
   all to one, for in glorying in him we give glory to him. 6. Seek him;
   place your happiness in him, and then pursue that happiness in all the
   ways that he has appointed. Seek the Lord and his strength, that is,
   the ark of his strength; seek him in the sanctuary, in the way wherein
   he has appointed us to seek him. Seek his strength, that is, his grace,
   the strength of his Spirit to work in you that which is good, which we
   cannot do but by strength derived from him, for which he will be
   enquired of. Seek the Lord and be strengthened; so divers ancient
   versions read it. Those that would be strengthened in the inward man
   must fetch in strength from God by faith and prayer. Seek his strength,
   and then seek his face; for by his strength, we hope to prevail with
   him for his favour, as Jacob did, Hos. xii. 3. "Seek his face evermore;
   seek to have his favour to eternity, and therefore continue seeking it
   to the end of the time of your probation. Seek it while you live in
   this world, and you shall have it while you live in the other world,
   and even there shall be for ever seeking it in an infinite progression,
   and yet be for ever satisfied in it." 7. Let the hearts of those
   rejoice that do seek him (v. 3); for they have chosen well, are well
   fixed, and well employed, and they may be sure that their labour will
   not be in vain, for he will not only be found, but he will be found the
   rewarder of those that diligently seek him. If those have reason to
   rejoice that seek the Lord, much more those that have found him.

   II. Some arguments to quicken us to these duties. 1. "Consider both
   what he has said and what he has done to engage us for ever to him. You
   will see yourselves under all possible obligations to give thanks to
   him, and call upon his name, if you remember the wonders which should
   make deep and durable impressions upon you,--the wonders of his
   providence which he has wrought for you and those who are gone before
   you, the marvellous works that he has done, which will be had in
   everlasting remembrance with the thoughtful and with the grateful,--the
   wonders of his law, which he has written to you, and entrusted you
   with, the judgments of his mouth, as well as the judgments of his
   hand," v. 5. 2. "Consider the relation you stand in to him (v. 6): You
   are the seed of Abraham his servant; you are born in his house, and
   being thereby entitled to the privilege of his servants, protection and
   provision, you are also bound to do the duty of servants, to attend
   your Master, consult his honour, obey his commands, and do what you can
   to advance his interests. You are the children of Jacob his chosen, and
   are chosen and beloved for the fathers' sake, and therefore ought to
   tread in the steps of those whose honours you inherit. You are the
   children of godly parents; do no degenerate. You are God's church upon
   earth, and, if you do not praise him, who should?" 3. Consider your
   interest in him: He is the Lord our God, v. 7. We depend upon him, are
   devoted to him, and from him our expectation is. Should not a people
   seek unto their God (Isa. viii. 19) and praise their God? Dan. v. 4. He
   is Jehovah our God. He that is our God is self-existent and
   self-sufficient, has an irresistible power and incontestable
   sovereignty: His judgments are in all the earth; he governs the whole
   world in wisdom, and gives law to all nations, even to those that know
   him not. The earth is full of the proofs of his power.

The Divine Promise to the Patriarchs; Providences Concerning the Patriarchs.

   8 He hath remembered his covenant for ever, the word which he commanded
   to a thousand generations.   9 Which covenant he made with Abraham, and
   his oath unto Isaac;   10 And confirmed the same unto Jacob for a law,
   and to Israel for an everlasting covenant:   11 Saying, Unto thee will
   I give the land of Canaan, the lot of your inheritance:   12 When they
   were but a few men in number; yea, very few, and strangers in it.   13
   When they went from one nation to another, from one kingdom to another
   people;   14 He suffered no man to do them wrong: yea, he reproved
   kings for their sakes;   15 Saying, Touch not mine anointed, and do my
   prophets no harm.   16 Moreover he called for a famine upon the land:
   he brake the whole staff of bread.   17 He sent a man before them, even
   Joseph, who was sold for a servant:   18 Whose feet they hurt with
   fetters: he was laid in iron:   19 Until the time that his word came:
   the word of the Lord tried him.   20 The king sent and loosed him; even
   the ruler of the people, and let him go free.   21 He made him lord of
   his house, and ruler of all his substance:   22 To bind his princes at
   his pleasure; and teach his senators wisdom.   23 Israel also came into
   Egypt; and Jacob sojourned in the land of Ham.   24 And he increased
   his people greatly; and made them stronger than their enemies.

   We are here taught, in praising God, to look a great way back, and to
   give him the glory of what he did for his church in former ages,
   especially when it was in the founding and forming, which those in its
   latter ages enjoy the benefit of and therefore should give thanks for.
   Doubtless we may fetch as proper matter for praise from the histories
   of the gospels, and the acts of the apostles, which relate the birth of
   the Christian church, as the psalmist here does from the histories of
   Genesis and Exodus, which relate the birth of the Jewish church; and
   our histories greatly outshine theirs. Two things are here made the
   subject of praise:--

   I. God's promise to the patriarchs, that great promise that he would
   give to their seed the land of Canaan for an inheritance, which was a
   type of the promise of eternal life made in Christ to all believers. In
   all the marvellous works which God did for Israel he remembered his
   covenant (v. 8) and he will remember it for ever; it is the word which
   he commanded to a thousand generations. See here the power of the
   promise; it is the word which he commanded and which will take effect.
   See the perpetuity of the promise; it is commanded to a thousand
   generations, and the entail of it shall not be cut off. In the parallel
   place it is expressed as our duty (1 Chron. xvi. 15), Be you mindful
   always of his covenant. God will not forget it and therefore we must
   not. The promise is here called a covenant, because there was something
   required on man's part as the condition of the promise. Observe, 1. The
   persons with whom this covenant was made--with Abraham, Isaac, and
   Jacob, grandfather, father, and son, all eminent believers, Heb. xi. 8,
   9. 2. The ratifications of the covenant; it was made sure by all that
   is sacred. Is that sure which is sworn to? It is his oath to Isaac and
   to Abraham. See to whom God swore by himself, Heb. vi. 13, 14. Is that
   sure which has passed into a law? He confirmed the same for a law, a
   law never to be repealed. Is that sure which is reduced to a mutual
   contract and stipulation? This is confirmed for an everlasting
   covenant, inviolable. 3. The covenant itself: Unto thee will I give the
   land of Canaan, v. 11. The patriarchs had a right to it, not by
   providence, but by promise; and their seed should be put in possession
   of it, not by the common ways of settling nations, but by miracles; God
   will give it to them himself, as it were with his own hand; it shall be
   given to them as their lot which God assigns them and measures out to
   them, as the lot of their inheritance, a sure title, by virtue of their
   birth; it shall come to them by descent, not by purchase, by the favour
   of God, and not any merit of their own. Heaven is the inheritance we
   have obtained, Eph. i. 11. And this is the promise which God has
   promised us (as Canaan was the promise he promised them), even eternal
   life, 1 John ii. 25; Tit. i. 2.

   II. His providences concerning the patriarchs while they were waiting
   for the accomplishment of this promise, which represent to us the care
   God takes of his people in this world, while they are yet on this side
   the heavenly Canaan; for these things happened unto them for examples
   and encouragements to all the heirs of promise, that live by faith as
   they did.

   1. They were wonderfully protected and sheltered, and (as the Jewish
   masters express it) gathered under the wings of the divine Majesty.
   This is accounted for, v. 12-15. Here we may observe,

   (1.) How they were exposed to injuries from men. To the three renowned
   patriarchs, Abraham, and Isaac, and Jacob, God's promises were very
   rich; again and again he told them he would be their God; but his
   performances in this world were so little proportionable that, if he
   had not prepared for them a city in the other world, he would have been
   ashamed to be called their God (see Heb. xi. 16), because he was always
   generous; and yet even in this world he was not wanting to them, but
   that he might appear, to do uncommon things for them, he exercised them
   with uncommon trials. [1.] They were few, very few. Abraham was called
   alone (Isa. li. 2); he had but two sons, and one of them he cast out;
   Isaac had but two, and one of them was forced for many years to flee
   from his country; Jacob had more, but some of them, instead of being a
   defence to him, exposed him, when (as he himself pleads, Gen. xxxiv.
   30) he was but few in number, and therefore might easily be destroyed
   by the natives, he and his house. God's chosen are but a little flock,
   few, very few, and yet upheld. [2.] They were strangers, and therefore
   were the most likely to be abused and to meet with strange usage, and
   the less able to help themselves. Their religion made them to be looked
   upon as strangers (1 Pet. iv. 4) and to be hooted at as speckled birds,
   Jer. xii. 9. Though the whole land was theirs by promise, yet they were
   so far from producing and pleading their grant that they confessed
   themselves strangers in it, Heb. xi. 13. [3.] They were unsettled (v.
   13): They went from one nation to another, from one part of that land
   to another (for it was then in the holding and occupation of divers
   nations, Gen. xii. 8; xiii. 3, 18); nay, from one kingdom to another
   people, from Canaan to Egypt, from Egypt to the land of the
   Philistines, which could not but weaken and expose them; yet they were
   forced to it by famine. Note, Though frequent removals are neither
   desirable nor commendable, yet sometimes there is a just and necessary
   occasion for them, and they may be the lot of some of the best men.

   (2.) How they were guarded by the special providence of God, the wisdom
   and power of which were the more magnified by their being so many ways
   exposed, v. 14, 15. They were not able to help themselves and yet, [1.]
   No men were suffered to wrong them, but even those that hated them, and
   would gladly have done them a mischief, had their hands tied, and could
   not do what they would. This may refer to Gen. xxxv. 5, where we find
   that the terror of God (an unaccountable restraint) was upon the cities
   that were round about them, so that, though provoked, they did not
   pursue after the sons of Jacob. [2.] Even crowned heads, that did offer
   to wrong them, were not only checked and chidden for it, but controlled
   and baffled: He reproved kings for their sakes in dreams and visions,
   saying, "Touch not my anointed; it is at your peril if you do, nay, it
   shall not be in your power to do it; do my prophets no harm." Pharaoh
   king of Egypt was plagued (Gen. xii. 17) and Abimelech king of Gerar
   was sharply rebuked (Gen. xx. 6) for doing wrong to Abraham. Note,
   First, Even kings themselves are liable to God's rebukes if they do
   wrong. Secondly, God's prophets are his anointed, for they have the
   unction of the Spirit, that oil of gladness, 1 John ii. 27. Thirdly,
   Those that offer to touch God's prophets, with design to harm them, may
   expect to hear of it one way or other. God is jealous for his prophets;
   whoso touches them touches the apple of his eye. Fourthly, Even those
   that touch the prophets, nay that kill the prophets (as many did),
   cannot do them any harm, any real harm. Lastly, God's anointed prophets
   are dearer to him than anointed kings themselves. Jeroboam's hand was
   withered when it was stretched out against a prophet.

   2. They were wonderfully provided for and supplied. And here also, (1.)
   They were reduced to great extremity. Even in Canaan, the land of
   promise, he called for a famine, v. 16. Note, All judgments are at
   God's call, and no place is exempt from their visitation and
   jurisdiction when God sends them forth with commission. To try the
   faith of the patriarchs, God broke the whole staff of bread, even in
   that good land, that they might plainly see God designed them a better
   country than that was. (2.) God graciously took care for their relief.
   It was in obedience to his precept, and in dependence upon his promise,
   that they were now sojourners in Canaan, and therefore he could not in
   honour suffer any evil to befal them or any good thing to be wanting to
   them. As he restrained one Pharaoh from doing them wrong, so he raised
   up another to do them a kindness, by preferring and entrusting Joseph,
   of whose story we have here an abstract. He was to be the shepherd and
   stone of Israel and to save that holy seed alive, Gen. xlix. 24; l. 20.
   In order to this, [1.] He was humbled, greatly humbled (v. 17, 18): God
   sent a man before them, even Joseph. Many years before the famine
   began, he was sent before them, to nourish them in the famine; so vast
   are the foresights and forecasts of Providence, and so long its
   reaches. But in what character did he go to Egypt who was to provide
   for the reception of the church there? He went not in quality of an
   ambassador, no, nor so much as a factor or commissary; but he was sold
   thither for a servant, a slave for term of life, without any prospect
   of being ever set at liberty. This was low enough, and, one would
   think, set him far enough from any probability of being great. And yet
   he was brought lower; he was made a prisoner (v. 18): His feet they
   hurt with fetters. Being unjustly charged with a crime no less heinous
   than a rape upon his mistress, the iron entered into his soul, that is,
   was very painful to him; and the false accusation which was the cause
   of his imprisonment did in a special manner grieve him, and went to his
   heart; yet all this was the way to his preferment. [2.] He was exalted,
   highly exalted. He continued a prisoner, neither tried nor bailed,
   until the time appointed of God for his release (v. 19), when his word
   came, that is, his interpretations of the dreams came to pass, and the
   report thereof came to Pharaoh's ears by the chief butler. And then the
   word of the Lord cleared him; that is, the power God gave him to
   foretel things to come rolled away the reproach his mistress had loaded
   him with; for it could not be thought that God would give such a power
   to so bad a man as he was represented to be. God's word tried him,
   tried his faith and patience, and then it came in power to give command
   for his release. There is a time set when God's word will come for the
   comfort of all that trust in it, Hab. ii. 3. At the end it shall speak,
   and not lie. God gave the word, and then the king sent and loosed him;
   for the king's heart is in the hand of the Lord. Pharaoh, finding him
   to be a favourite of Heaven, First, Discharged him from his
   imprisonment (v. 20): He let him go free. God has often, by wonderful
   turns of providence, pleaded the cause of oppressed innocency.
   Secondly, He advanced him to the highest posts of honour, v. 21, 22. He
   made him lord high chamberlain of his household (he made him lord of
   his house); nay, he put him into the office of lord-treasurer, the
   ruler of all his substance. He made him prime-minister of state,
   lord-president of his council, to command his princes at his pleasure
   and teach them wisdom, and general of his forces. According to thy word
   shall all my people be ruled, Gen. xli. 40, 43, 44. He made him lord
   chief justice, to judge even his senators and punish those that were
   disobedient. In all this Joseph was designed to be, 1. A father to the
   church that then was, to save the house of Israel from perishing by the
   famine. He was made great, that he might do good, especially in the
   household of faith. 2. A figure of Christ that was to come, who,
   because he humbled himself and took upon him the form of a servant, was
   highly exalted, and has all judgment committed to him. Joseph being
   thus sent before, and put into a capacity of maintaining all his
   father's house, Israel also came into Egypt (v. 23), where he and all
   his were very honourably and comfortably provided for many years. Thus
   the New-Testament church has a place provided for her even in the
   wilderness, where she is nourished for a time, times, and half a time,
   Rev. xii. 14. Verily she shall be fed.

   3. They were wonderfully multiplied, according to the promise made to
   Abraham that his seed should be as the sand of the sea for multitude,
   v. 24. In Egypt he increased his people greatly; they multiplied like
   fishes, so that in a little time they became stronger than their
   enemies and formidable to them. Pharaoh took notice of it. Exod. i. 9,
   The children of Israel are more and mightier than we. When God pleases
   a little one shall become a thousand; and God's promises, though they
   work slowly, work surely.

Israel's Deliverance Out of Egypt.

   25 He turned their heart to hate his people, to deal subtilly with his
   servants.   26 He sent Moses his servant; and Aaron whom he had chosen.
     27 They showed his signs among them, and wonders in the land of Ham.
     28 He sent darkness, and made it dark; and they rebelled not against
   his word.   29 He turned their waters into blood, and slew their fish.
     30 Their land brought forth frogs in abundance, in the chambers of
   their kings.   31 He spake, and there came divers sorts of flies, and
   lice in all their coasts.   32 He gave them hail for rain, and flaming
   fire in their land.   33 He smote their vines also and their fig trees;
   and brake the trees of their coasts.   34 He spake, and the locusts
   came, and caterpillars, and that without number,   35 And did eat up
   all the herbs in their land, and devoured the fruit of their ground.
   36 He smote also all the firstborn in their land, the chief of all
   their strength.   37 He brought them forth also with silver and gold:
   and there was not one feeble person among their tribes.   38 Egypt was
   glad when they departed: for the fear of them fell upon them.   39 He
   spread a cloud for a covering; and fire to give light in the night.
   40 The people asked, and he brought quails, and satisfied them with the
   bread of heaven.   41 He opened the rock, and the waters gushed out;
   they ran in the dry places like a river.   42 For he remembered his
   holy promise, and Abraham his servant.   43 And he brought forth his
   people with joy, and his chosen with gladness:   44 And gave them the
   lands of the heathen: and they inherited the labour of the people;   45
   That they might observe his statutes, and keep his laws. Praise ye the
   Lord.

   After the history of the patriarchs follows here the history of the
   people of Israel, when they grew into a nation.

   I. Their affliction in Egypt (v. 25): He turned the heart of the
   Egyptians, who had protected them, to hate them and deal subtilely with
   them. God's goodness to his people exasperated the Egyptians against
   them; and, though their old antipathy to the Hebrews (which we read of
   Gen. xliii. 32; xlvi. 34) was laid asleep for a while, yet now it
   revived with more violence than ever: formerly they hated them because
   they despised them, now because they feared them. They dealt subtilely
   with them, set all their politics on work to find out ways and means to
   weaken them, and waste them, and prevent their growth; they made their
   burdens heavy and their lives bitter, and slew their male children as
   soon as they were born. Malice is crafty to destroy: Satan has the
   serpent's subtlety, with his venom. It was God that turned the hearts
   of the Egyptians against them; for every creature is that to us that he
   makes it to be, a friend or an enemy. Though God is not the author of
   the sins of men, yet he serves his own purposes by them.

   II. Their deliverance out of Egypt, that work of wonder, which, that it
   might never be forgotten, is put into the preface to the ten
   commandments. Observe,

   1. The instruments employed in that deliverance (v. 26): He sent Moses
   his servant on this errand and joined Aaron in commission with him.
   Moses was designed to be their lawgiver and chief magistrate, Aaron to
   be their chief priest; and therefore, that they might respect them the
   more and submit to them the more cheerfully, God made use of them as
   their deliverers.

   2. The means of accomplishing that deliverance; these were the plagues
   of Egypt. Moses and Aaron observed their orders, in summoning them just
   as God appointed them, and they rebelled not against his word (v. 28)
   as Jonah did, who, when he was sent to denounce God's judgments against
   Nineveh, went to Tarshish. Moses and Aaron were not moved, either with
   a foolish fear of Pharaoh's wrath or a foolish pity of Egypt's misery,
   to relax or retard any of the plagues which God ordered them to inflict
   on the Egyptians, but stretched forth their hand to inflict them as God
   appointed. Those that are instructed to execute judgment will find
   their remissness construed as a rebellion against God's word. The
   plagues of Egypt are here called God's signs, and his wonders (v. 27);
   they were not only proofs of his power, but tokens of his wrath, and to
   be looked upon with admiration and holy awe. They showed the words of
   his signs (so it is in the original), for every plague had an
   exposition going along with it; they were not, as the common works of
   creation and providence, silent signs, but speaking ones, and they
   spoke aloud. They are all or most of them here specified, though not in
   the order in which they were inflicted. (1.) The plague of darkness, v.
   28. This was one of the last, though here mentioned first. God sent
   darkness, and, coming with commission, it came with efficacy; his
   command made it dark. And then they (that is, the people of Israel)
   rebelled not against God's word, namely, a command which some think was
   given them to circumcise all among them that had not been circumcised,
   in doing which the three days' darkness would be a protection to them.
   The old translation follows the LXX., and reads it, They were not
   obedient to his word, which may be applied to Pharaoh and the
   Egyptians, who, notwithstanding the terror of this plague, would not
   let the people go; but there is no ground for it in the Hebrew. (2.)
   The turning of the river Nilus (which they idolized) into blood, and
   all their other waters, which slew their fish (v. 29), and so they were
   deprived, not only of their drink, but of the daintiest of their meat,
   Num. xi. 5. (3.) The frogs, shoals of which their land brought forth,
   which poured in upon them, not only in such numbers, but with such
   fury, that they could not keep them out of the chambers of their kings
   and great men, whose hearts had been full of vermin, more nauseous and
   more noxious-contempt of, and enmity to, both God and his Israel. (4.)
   Flies of divers sorts swarmed in their air, and lice in their clothes,
   v. 31; Exod. viii. 17, 24. Note, God can make use of the meanest, and
   weakest, and most despicable animals, for the punishing and humbling of
   proud oppressors, to whom the impotency of the instrument cannot but be
   a great mortification, as well as an undeniable conviction of the
   divine omnipotence. (5.) Hail-stones shattered their trees, even the
   strongest timber-trees in their coasts, and killed their vines, and
   their other fruit-trees, v. 32, 33. Instead of rain to cherish their
   trees, he gave them hail to crush them, and with it thunder and
   lightning, to such a degree that the fire ran along upon the ground, as
   if it had been a stream of kindled brimstone, Exod. ix. 23. (6.)
   Locusts and caterpillars destroyed all the herbs which were made for
   the service of man and ate the bread out of their mouths, v. 34, 35.
   See what variety of judgments God has, wherewith to plague proud
   oppressors, that will not let his people go. God did not bring the same
   plague twice, but, when there was occasion for another, it was still a
   new one; for he has many arrows in his quiver. Locusts and caterpillars
   are God's armies; and, how weak soever they are singly, he can raise
   such numbers of them as to make them formidable, Joel i. 4, 6. (7.)
   Having mentioned all the plagues but those of the murrain and boils, he
   concludes with that which gave the conquering stroke, and that was the
   death of the first-born, v. 36. In the dead of the night the joys and
   hopes of their families, the chief of their strength and flower of
   their land, were all struck dead by the destroying angel. They would
   not release God's first-born, and therefore God seized theirs by way of
   reprisal, and thereby forced them to dismiss his too, when it was too
   late to retrieve their own; for when God judges he will overcome, and
   those will certainly sit down losers at last that contend with him.

   3. The mercies that accompanied this deliverance. In their bondage,
   (1.) They had been impoverished, and yet they came out rich and
   wealthy. God not only brought them forth, but he brought them forth
   with silver and gold, v. 37. God empowered them to ask and collect the
   contributions of their neighbours (which were indeed but part of
   payment for the service they had done them) and inclined the Egyptians
   to furnish them with what they asked. Their wealth was his, and
   therefore he might, their hearts were in his hand, and therefore he
   could, give it to the Israelites. (2.) Their lives had been made bitter
   to them, and their bodies and spirits broken by their bondage; and yet,
   when God brought them forth, there was not one feeble person, none
   sick, none so much as sickly, among their tribes. They went out that
   very night that the plague swept away all the first-born of Egypt, and
   yet they went out all in good health, and brought not with them any of
   the diseases of Egypt. Surely never was the like, that among so many
   thousands there was not one sick! So false was the representation which
   the enemies of the Jews, in after-ages, gave of this matter, that they
   were all sick of a leprosy, or some loathsome disease, and that
   therefore the Egyptians thrust them out of their land. (3.) They had
   been trampled upon and insulted over; and yet they were brought out
   with honour (v. 38): Egypt was glad when they departed; for God had so
   wonderfully owned them, and pleaded their cause, that the fear of
   Israel fell upon them, and they owned themselves baffled and overcome.
   God can and will make his church a burdensome stone to all that heave
   at it and seek to displace it, so that those shall think themselves
   happy that get out of its way, Zech. xii. 3. When God judges, he will
   overcome. (4.) They had spent their days in sorrow and in sighing, by
   reason of their bondage; but now he brought them forth with joy and
   gladness, v. 43. When Egypt's cry for grief was loud, their first-born
   being all slain, Israel's shouts for joy were as loud, both when they
   looked back upon the land of slavery out of which they were rescued and
   when they looked forward to the pleasant land to which they were
   hastening. God now put a new song into their mouth.

   4. The special care God took of them in the wilderness. (1.) For their
   shelter. Besides the canopy of heaven, he provided them another
   heavenly canopy: He spread a cloud for a covering (v. 39), which was to
   them not only a screen and umbrella, but a cloth of state. A cloud was
   often God's pavilion (Ps. xviii. 11) and now it was Israel's; for they
   also were his hidden ones. (2.) For their guidance and refreshment in
   the dark. He appointed a pillar of fire to give light in the night,
   that they might never be at a loss. Note, God graciously provides
   against all the grievances of his people, and furnishes them with
   convenient succours for every condition, for day and night, till they
   come to heaven, where it will be all day to eternity. (3.) He fed them
   both with necessaries and dainties. Sometimes he furnished their tables
   with wild fowl (v. 40): The people asked, and he brought quails; and,
   when they were not thus feasted, yet they were abundantly satisfied
   with the bread of heaven. Those are curious and covetous indeed who
   will not be so satisfied. Man did eat angels' food, and that constantly
   and on free-cost. And, as every bit they ate had miracle in it, so had
   every drop they drank: He opened the rock, and the waters gushed out,
   v. 41. Common providence fetches waters from heaven, and bread out of
   the earth; but for Israel the divine power brings bread from the clouds
   and water from the rocks: so far is the God of nature from being tied
   to the laws and courses of nature. The water did not only gush out
   once, but it ran like a river, plentifully and constantly, and attended
   their camp in all their removes; hence they are said to have the rock
   follow them (1 Cor. x. 4), and, which increased the miracle, this river
   of God (so it might be truly called) ran in dry places, and yet was not
   drunk in and lost, as one would have expected it to be, by the sands of
   the desert of Arabia. To this that promise alludes, I will give rivers
   in the desert, to give drink to my chosen, Isa. xliii. 19, 20.

   5. Their entrance, at length, into Canaan (v. 44): He gave them the
   lands of the heathen, put them in possession of that which they had
   long been put in hopes of; and what the Canaanites had taken pains for
   God's Israel had the enjoyment of: They inherited the labour of the
   people; and the wealth of the sinner is laid up for the just. The
   Egyptians had long inherited their labours, and now they inherited the
   labours of the Canaanites. Thus sometimes one enemy of the church is
   made to pay another's scores.

   6. The reasons why God did all this for them. (1.) Because he would
   himself perform the promises of the word, v. 42. They were unworthy and
   unthankful, yet he did those great things in their favour because he
   remembered the word of his holiness (that is, his covenant) with
   Abraham his servant, and he would not suffer one iota or tittle of that
   to fall to the ground. See Deut. vii. 8. (2.) Because he would have
   them to perform the precepts of the word, to bind them to which was the
   greatest kindness he could put upon them. He put them in possession of
   Canaan, not that they might live in plenty and pleasure, in ease and
   honour, and might make a figure among the nations, but that they might
   observe his statutes and keep his laws,--that, being formed into a
   people, they might be under God's immediate government, and revealed
   religion might be the basis of their national constitution,--that,
   having a good land given them, they might out of the profits of it
   bring sacrifices to God's altar,--and that, God having thus done them
   good, they might the more cheerfully receive his law, concluding that
   also designed for their good, and might be sensible of their
   obligations in gratitude to live in obedience to him. We are therefore
   made, maintained, and redeemed, that we may live in obedience to the
   will of God; and the hallelujah with which the psalm concludes may be
   taken both as a thankful acknowledgment of God's favours and as a
   cheerful concurrence with this great intention of them. Has God done so
   much for us, and yet does he expect so little from us? Praise you the
   Lord.
     __________________________________________________________________

P S A L M S

  PSALM CVI.

   We must give glory to God by making confession, not only of his
   goodness but our own badness, which serve as foils to each other. Our
   badness makes his goodness appear the more illustrious, as his goodness
   makes our badness the more heinous and scandalous. The foregoing psalm
   was a history of God's goodness to Israel; this is a history of their
   rebellions and provocations, and yet it begins and ends with
   Hallelujah; for even sorrow for sin must not put us out of tune for
   praising God. Some think it was penned at the time of the captivity in
   Babylon and the dispersion of the Jewish nation thereupon, because of
   that prayer in the close, ver. 47. I rather think it was penned by
   David at the same time with the foregoing psalm, because we find the
   first verse and the last two verses in that psalm which David delivered
   to Asaph, at the bringing up of the ark to the place he had prepared
   for it (1 Chron. xvi. 34-36), "Gather us from among the heathen;" for
   we may suppose that in Saul's time there was a great dispersion of
   pious Israelites, when David was forced to wander. In this psalm we
   have, I. The preface to the narrative, speaking honour to God (ver. 1,
   2), comfort to the saints (ver. 3), and the desire of the faithful
   towards God's favour, ver. 4, 5. II. The narrative itself of the sins
   of Israel, aggravated by the great things God did for them, an account
   of which is intermixed. Their provocations at the Red Sea (ver. 6-12),
   lusting (ver. 13-15), mutinying (ver. 16-18), worshipping the golden
   calf (ver. 19-23), murmuring (ver. 24-27), joining themselves to
   Baal-peor (ver. 28-31), quarrelling with Moses (ver. 32, 33),
   incorporating themselves with the nations of Canaan, ver. 34-39. To
   this is added an account how God had rebuked them for their sins, and
   yet saved them from ruin, ver. 40-46. III. The conclusion of the psalm
   with prayer and praise, ver. 47, 48. It may be of use to us to sing
   this psalm, that, being put in mind by it of our sins, the sins of our
   land, and the sins of our fathers, we may be humbled before God and yet
   not despair of mercy, which even rebellious Israel often found with
   God.

Praise for Divine Goodness.

   1 Praise ye the Lord. O give thanks unto the Lord; for he is good: for
   his mercy endureth for ever.   2 Who can utter the mighty acts of the
   Lord? who can show forth all his praise?   3 Blessed are they that keep
   judgment, and he that doeth righteousness at all times.   4 Remember
   me, O Lord, with the favour that thou bearest unto thy people: O visit
   me with thy salvation;   5 That I may see the good of thy chosen, that
   I may rejoice in the gladness of thy nation, that I may glory with
   thine inheritance.

   We are here taught,

   I. To bless God (v. 1, 2): Praise you the Lord, that is, 1. Give him
   thanks for his goodness, the manifestation of it to us, and the many
   instances of it. He is good and his mercy endures for ever; let us
   therefore own our obligations to him and make him a return of our best
   affections and services. 2. Give him the glory of his greatness, his
   mighty acts, proofs of his almighty power, wherein he has done great
   things, and such as would be opposed. Who can utter these? Who is
   worthy to do it? Who is able to do it? They are so many that they
   cannot be numbered, so mysterious that they cannot be described; when
   we have said the most we can of the mighty acts of the Lord, the one
   half is not told; still there is more to be said; it is a subject that
   cannot be exhausted. We must show forth his praise; we may show forth
   some of it, but who can show forth all? Not the angels themselves. This
   will not excuse us in not doing what we can, but should quicken us to
   do all we can.

   II. To bless the people of God, to call and account them happy (v. 3):
   Those that keep judgment are blessed, for they are fit to be employed
   in praising God. God's people are those whose principles are
   sound--They keep judgment (they adhere to the rules of wisdom and
   religion, and their practices are agreeable); they do righteousness,
   are just to God and to all men, and herein they are steady and
   constant; they do it at all times, in all manner of conversation, at
   every turn, in every instance, and herein persevering to the end.

   III. To bless ourselves in the favour of God, to place our happiness in
   it, and to seek it, accordingly, with all seriousness, as the psalmist
   here, v. 4, 5. 1. He has an eye to the lovingkindness of God, as the
   fountain of all happiness: "Remember me, O Lord! to give me that mercy
   and grace which I stand in need of, with the favour which thou bearest
   to thy people." As there are a people in the world who are in a
   peculiar manner God's people, so there is a peculiar favour which God
   bears to that people, which all gracious souls desire an interest in;
   and we need desire no more to make us happy. 2. He has an eye to the
   salvation of God, the great salvation, that of the soul, as the
   foundation of happiness: O visit me with thy salvation. "Afford me
   (says Dr. Hammond) that pardon and that grace which I stand in need of,
   and can hope for from none but thee." Let that salvation be my portion
   for ever, and the pledges of it my present comfort. 3. He has an eye to
   the blessedness of the righteous, as that which includes all good (v.
   5): "That I may see the good of thy chosen and be as happy as the
   saints are; and happier I do not desire to be." God's people are here
   called his chosen, his nation, his inheritance; for he has set them
   apart for himself, incorporated them under his own government, is
   served by them and glorified in them. The chosen people of God have a
   good which is peculiar to them, which is the matter both of their
   gladness and of their glorying, which is their pleasure, and their
   praise. God's people have reason to be a cheerful people, and to boast
   in their God all the day long; and those who have that gladness, that
   glory, need not envy any of the children of men their pleasure or
   pride. The gladness of God's nation, and the glory of his inheritance,
   are enough to satisfy any man; for they have everlasting joy and glory
   at the end of them.

The Sins of Israelites.

   6 We have sinned with our fathers, we have committed iniquity, we have
   done wickedly.   7 Our fathers understood not thy wonders in Egypt;
   they remembered not the multitude of thy mercies; but provoked him at
   the sea, even at the Red sea.   8 Nevertheless he saved them for his
   name's sake, that he might make his mighty power to be known.   9 He
   rebuked the Red sea also, and it was dried up: so he led them through
   the depths, as through the wilderness.   10 And he saved them from the
   hand of him that hated them, and redeemed them from the hand of the
   enemy.   11 And the waters covered their enemies: there was not one of
   them left.   12 Then believed they his words; they sang his praise.

   Here begins a penitential confession of sin, which was in a special
   manner seasonable now that the church was in distress; for thus we must
   justify God in all that he brings upon us, acknowledging that therefore
   he has done right, because we have done wickedly; and the remembrance
   of former sins, notwithstanding which God did not cast off his people,
   is an encouragement to us to hope that, though we are justly corrected
   for our sins, yet we shall not be utterly abandoned.

   I. God's afflicted people here own themselves guilty before God (v. 6):
   "We have sinned with our fathers, that is, like our fathers, after the
   similitude of their transgression. We have added to the stock of
   hereditary guilt, and filled up the measure of our fathers' iniquity,
   to augment yet the fierce anger of the Lord," Num. xxxii. 14; Matt.
   xxiii. 32. And see how they lay a load upon themselves, as becomes
   penitents: "We have committed iniquity, that which is in its own nature
   sinful, and we have done wickedly; we have sinned with a high hand
   presumptuously." Or this is a confession, not only of their imitation
   of, but their interest in, their fathers' sins: We have sinned with our
   fathers, for we were in their loins and we bear their iniquity, Lam. v.
   7.

   II. They bewail the sins of their fathers when they were first formed
   into a people, which, since children often smart for, they are
   concerned to sorrow for, even further than to the third and fourth
   generation. Even we now ought to take occasion from the history of
   Israel's rebellions to lament the depravity and perverseness of man's
   nature and its unaptness to be amended by the most probable means.
   Observe here,

   1. The strange stupidity of Israel in the midst of the favours God
   bestowed upon them (v. 7): They understood not thy wonders in Egypt.
   They saw them, but they did not rightly apprehend the meaning and
   design of them. Blessed are those that have not seen, and yet have
   understood. They thought the plagues of Egypt were intended for their
   deliverance, whereas they were intended also for their instruction and
   conviction, not only to force them out of their Egyptian slavery, but
   to cure them of their inclination to Egyptian idolatry, by evidencing
   the sovereign power and dominion of the God of Israel, above all gods,
   and his particular concern for them. We lose the benefit of providences
   for want of understanding them. And, as their understandings were dull,
   so their memories were treacherous; though one would think such
   astonishing events should never have been forgotten, yet they
   remembered them not, at least they remembered not the multitude of
   God's mercies in them. Therefore God is distrusted because his favours
   are not remembered.

   2. Their perverseness arising from this stupidity: They provoked him at
   the sea, even at the Red Sea. The provocation was, despair of
   deliverance (because the danger was great) and wishing they had been
   left in Egypt still, Exod. xiv. 11, 12. Quarrelling with God's
   providence, and questioning his power, goodness, and faithfulness, are
   as great provocations to him as any whatsoever. The place aggravated
   the crime; it was at the sea, at the Red Sea, when they had newly come
   out of Egypt and the wonders God had wrought for them were fresh in
   their minds; yet they reproach him, as if all that power had no mercy
   in it, but he had brought them out of Egypt on purpose to kill them in
   the wilderness. They never lay at God's mercy so immediately as in
   their passage through the Red Sea, yet there they affront it, and
   provoke his wrath.

   3. The great salvation God wrought for them notwithstanding their
   provocations, v. 8-11. (1.) He forced a passage for them through the
   sea: He rebuked the Red Sea for standing in their way and retarding
   their march, and it was dried up immediately; as, in the creation, at
   God's rebuke the waters fled, Ps. civ. 7. Nay, he not only prepared
   them a way, but, by the pillar of cloud and fire, he led them into the
   sea, and, by the conduct of Moses, led them through it as readily as
   through the wilderness. He encouraged them to take those steps, and
   subdued their fears, when those were their most dangerous and
   threatening enemies. See Isa. lxiii. 12-14. (2.) He interposed between
   them and their pursuers, and prevented them from cutting them off, as
   they designed. The Israelites were all on foot, and the Egyptians had
   all of them chariots and horses, with which they were likely to
   overtake them quickly, but God saved them from the hand of him that
   hated them, namely, Pharaoh, who never loved them, but now hated them
   the more for the plagues he had suffered on their account. From the
   hand of his enemy, who was just ready to seize them, God redeemed them
   (v. 10), interposing himself, as it were, in the pillar of fire,
   between the persecuted and the persecutors. (3.) To complete the mercy,
   and turn the deliverance into a victory, the Red Sea, which was a lane
   to them, was a grave to the Egyptians (v. 11): The waters covered their
   enemies, so as to slay them, but not so as to conceal their shame; for,
   the next tide, they were thrown up dead upon the shore, Exod. xiv. 30.
   There was not one of them left alive, to bring tidings of what had
   become of the rest. And why did God do this for them? Nay, why did he
   not cover them, as he did their enemies, for their unbelief and
   murmuring? He tells us (v. 8): it was for his name's sake. Though they
   did not deserve this favour, he designed it; and their undeservings
   should not alter his designs, nor break his measures, nor make him
   withdraw his promise, or fail in the performance of it. He did this for
   his own glory, that he might make his mighty power to be known, not
   only in dividing the sea, but in doing it notwithstanding their
   provocations. Moses prays (Num. xiv. 17, 19), Let the power of my Lord
   be great and pardon the iniquity of this people. The power of the God
   of grace in pardoning sin and sparing sinners is as much to be admired
   as the power of the God of nature in dividing the waters.

   4. The good impression this made upon them for the present (v. 12):
   Then believed they his words, and acknowledged that God was with them
   of a truth, and had, in mercy to them, brought them out of Egypt, and
   not with any design to slay them in the wilderness; then they feared
   the Lord and his servant Moses, Exod. xiv. 31. Then they sang his
   praise, in that song of Moses penned on this great occasion, Exod. xv.
   1. See in what a gracious and merciful way God sometimes silences the
   unbelief of his people, and turns their fears into praises; and so it
   is written, Those that erred in spirit shall come to understanding, and
   those that murmured shall learn doctrine, Isa. xxix. 24.

Provocation of Israel in the Wilderness.

   13 They soon forgat his works; they waited not for his counsel:   14
   But lusted exceedingly in the wilderness, and tempted God in the
   desert.   15 And he gave them their request; but sent leanness into
   their soul.   16 They envied Moses also in the camp, and Aaron the
   saint of the Lord.   17 The earth opened and swallowed up Dathan, and
   covered the company of Abiram.   18 And a fire was kindled in their
   company; the flame burned up the wicked.   19 They made a calf in
   Horeb, and worshipped the molten image.   20 Thus they changed their
   glory into the similitude of an ox that eateth grass.   21 They forgat
   God their saviour, which had done great things in Egypt;   22 Wondrous
   works in the land of Ham, and terrible things by the Red sea.   23
   Therefore he said that he would destroy them, had not Moses his chosen
   stood before him in the breach, to turn away his wrath, lest he should
   destroy them.   24 Yea, they despised the pleasant land, they believed
   not his word:   25 But murmured in their tents, and hearkened not unto
   the voice of the Lord.   26 Therefore he lifted up his hand against
   them, to overthrow them in the wilderness:   27 To overthrow their seed
   also among the nations, and to scatter them in the lands.   28 They
   joined themselves also unto Baal-peor, and ate the sacrifices of the
   dead.   29 Thus they provoked him to anger with their inventions: and
   the plague brake in upon them.   30 Then stood up Phinehas, and
   executed judgment: and so the plague was stayed.   31 And that was
   counted unto him for righteousness unto all generations for evermore.
   32 They angered him also at the waters of strife, so that it went ill
   with Moses for their sakes:   33 Because they provoked his spirit, so
   that he spake unadvisedly with his lips.

   This is an abridgment of the history of Israel's provocations in the
   wilderness, and of the wrath of God against them for those
   provocations: and this abridgment is abridged by the apostle, with
   application to us Christians (1 Cor. x. 5, &c.); for these things were
   written for our admonition, that we sin not like them, lest we suffer
   like them.

   I. The cause of their sin was disregard to the works and word of God,
   v. 13. 1. They minded not what he had done for them: They soon forgot
   his works, and lost the impressions they had made upon them. Those that
   do not improve God's mercies to them, nor endeavour in some measure to
   render according to the benefit done unto them, do indeed forget them.
   This people soon forgot them (God took notice of this, Exod. xxxii. 8,
   They have turned aside quickly): They made haste, they forgot his works
   (so it is in the margin), which some make to be two separate instances
   of their sin. They made haste; their expectations anticipated God's
   promises; they expected to be in Canaan shortly, and because they were
   not they questioned whether they should ever be there and quarrelled
   with all the difficulties they met with in their way; whereas he that
   believeth does not make haste, Isa. xxviii. 16. And, withal, they
   forgot his works, which were the undeniable evidences of his wisdom,
   power, and goodness, and denied the conclusion as confidently as if
   they had never seen the premises proved. This is mentioned again (v.
   21, 22): They forgot God their Saviour; that is, they forgot that he
   had been their Saviour. Those that forget the works of God forget God
   himself, who makes himself known by his works. They forgot what was
   done but a few days before, which we may suppose they could not but
   talk of, even then, when, because they did not make a good use of it,
   they are said to forget it: it was what God did for them in Egypt, in
   the land of Ham, and by the Red Sea, things which we at this distance
   cannot, or should not, be unmindful of. They are called great things
   (for, though the great God does nothing mean, yet he does some things
   that are in a special manner great), wondrous works, out of the common
   road of Providence, therefore observable, therefore memorable, and
   terrible things, awful to them, and dreadful to their enemies, and yet
   soon forgotten. Even miracles that were seen passed away with them as
   tales that are told. 2. They minded not what God had said to them nor
   would they depend upon it: They waited not for his counsel, did not
   attend his word, though they had Moses to be his mouth to them; they
   took up resolves about which they did not consult him and made demands
   without calling upon him. They would be in Canaan directly, and had not
   patience to tarry God's time. The delay was intolerable, and therefore
   the difficulties were looked upon as insuperable. This is explained (v.
   24): They believed not his word, his promise that he would make them
   masters of Canaan; and (v. 25), They hearkened not to the voice of the
   Lord, who gave them counsel which they would not wait for, not only by
   Moses and Aaron, but by Caleb and Joshua, Num. xiv. 6, 7, &c. Those
   that will not wait for God's counsel shall justly be given up to their
   own hearts' lusts, to walk in their own counsels.

   II. Many of their sins are here mentioned, together with the tokens of
   God's displeasure which they fell under for those sins.

   1. They would have flesh, and yet would not believe that God could give
   it to them (v. 14): They lusted a lust (so the word is) in the
   wilderness; there, where they had bread enough and to spare, yet
   nothing would serve them but they must have flesh to eat. They were now
   purely at God's finding, being supported entirely by miracles, so that
   this was a reflection upon the wisdom and goodness of their Creator.
   They were also, in all probability, within a step of Canaan, yet had
   not patience to stay for dainties till they came thither. They had
   flocks and herds of their own, but they will not kill them; God must
   give them flesh as he gave them bread, or they will never give him
   credit, or their good word. They did not only wish for flesh, but they
   lusted exceedingly after it. A desire, even of lawful things, when it
   is inordinate and violent, becomes sinful; and therefore this is called
   lusting after evil things (1 Cor. x. 6), though the quails, as God's
   gift, were good things, and were so spoken of, Ps. cv. 40. Yet this was
   not all: They tempted God in the desert, where they had had such
   experience of his goodness and power, and questioned whether he could
   and would gratify them herein. See Ps. lxxviii. 19, 20. Now how did God
   show his displeasure against them for this. We are told how (v. 15): He
   gave them their request, but gave it them in anger, and with a curse,
   for he sent leanness into their soul; he filled them with uneasiness of
   mind, and terror of conscience, and a self-reproach, occasioned by
   their bodies being sick with the surfeit, such as sometimes drunkards
   experience after a great debauch. Or this is put for that great plague
   with which the Lord smote them, while the flesh was yet between their
   teeth, as we read, Num. xi. 33. It was the consumption of the life.
   Note, (1.) What is asked in passion is often given in wrath. (2.) Many
   that fare deliciously every day, and whose bodies are healthful and
   fat, have, at the same time, leanness in their souls, no love to God,
   no thankfulness, no appetite to the bread of life, and then the soul
   must needs be lean. Those wretchedly forget themselves that feast their
   bodies and starve their souls. Then God gives the good things of this
   life in love, when with them he gives grace to glorify him in the use
   of them; for then the soul delights itself in fatness, Isa. lv. 2.

   2. They quarrelled with the government which God had set over them both
   in church and state (v. 16): They envied Moses his authority in the
   camp, as generalissimo of the armies of Israel and chief justice in all
   their courts; they envied Aaron his power, as saint of the Lord,
   consecrated to the office of high priest, and Korah would needs put in
   for the pontificate, while Dathan and Abiram, as princes of the tribe
   of Reuben, Jacob's eldest son, would claim to be chief magistrates, by
   the so-much-admired right of primogeniture. Note, Those are preparing
   ruin for themselves who envy those whom God has put honour upon and
   usurp the dignities they were never designed for. And justly will
   contempt be poured upon those who put contempt upon any of the saints
   of the Lord. How did God show his displeasure for this? We are told
   how, and it is enough to make us tremble (v. 17, 18); we have the
   story, Num. xvi. 32, 35. (1.) Those that flew in the face of the civil
   authority were punished by the earth, which opened and swallowed them
   up, as not fit to go upon God's ground, because they would not submit
   to God's government. (2.) Those that would usurp the ecclesiastical
   authority in things pertaining to God suffered the vengeance of heaven,
   for fire came out from the Lord and consumed them, and the pretending
   sacrificers were themselves sacrificed to divine justice. The flame
   burnt up the wicked; for though they vied with Aaron, the saint of the
   Lord, for holiness (Num. xvi. 3, 5), yet God adjudged them wicked, and
   as such cut them off, as in due time he will destroy the man of sin,
   that wicked one, notwithstanding his proud pretensions to holiness.

   3. They made and worshipped the golden calf, and this in Horeb, where
   the law was given, and where God had expressly said, Thou shalt neither
   make any graven image nor bow down to it; they did both: They made a
   calf and worshipped it, v. 19.

   (1.) Herein they bade defiance to, and put an affront upon, the two
   great lights which God has made to rule the moral world:--[1.] That of
   human reason; for they changed their glory, their God, at least the
   manifestation of him, which always had been in a cloud (either a dark
   cloud or a bright one), without any manner of visible similitude, into
   the similitude of Apis, one of the Egyptian idols, an ox that eateth
   grass, than which nothing could be more grossly and scandalously
   absurd, v. 20. Idolaters are perfectly besotted, and put the greatest
   disparagement possible both upon God, in representing him by the image
   of a beast, and upon themselves, in worshipping it when they have so
   done. That which is here said to be the changing of their glory is
   explained by St. Paul (Rom. i. 23) to be the changing of the glory of
   the incorruptible God. [2.] That of divine revelation, which was
   afforded to them, not only in the words God spoke to them, but in the
   works he wrought for them, wondrous works, which declared aloud that
   the Lord Jehovah is the only true and living God and is alone to be
   worshipped, v. 21, 22.

   (2.) For this God showed his displeasure by declaring the decree that
   he would cut them off from being a people, as they had, as far as lay
   in their power, in effect cut him off from being a God; he spoke of
   destroying them (v. 23), and certainly he would have done it if Moses,
   his chosen, had not stood before him in the breach (v. 23), if he had
   not seasonably interposed to deal with God as an advocate about the
   breach or ruin God was about to devote them to and wonderfully
   prevailed to turn away his wrath. See here the mercy of God, and how
   easily his anger is turned away, even from a provoking people. See the
   power of prayer, and the interest which God's chosen have in heaven.
   See a type of Christ, God's chosen, his elect, in whom his soul
   delights, who stood before him in the breach to turn away his wrath
   from a provoking world, and ever lives, for this end, making
   intercession.

   4. They gave credit to the report of the evil spies concerning the land
   of Canaan, in contradiction to the promise of God (v. 24): They
   despised the pleasant land. Canaan was a pleasant land, Deut. viii. 7.
   They undervalued it when they thought it not worth venturing for, no,
   not under the guidance of God himself, and therefore were for making a
   captain and returning to Egypt again. They believed not God's word
   concerning it, but murmured in their tents, basely charging God with a
   design upon them in bringing them thither that they might become a prey
   to the Canaanites, Num. xiv. 2, 3. And, when they were reminded of
   God's power and promise, they were so far from hearkening to that voice
   of the Lord that they attempted to stone those who spoke to them, Num.
   xiv. 10. The heavenly Canaan is a pleasant land. A promise is left us
   of entering into it; but there are many that despise it, that neglect
   and refuse the offer of it, that prefer the wealth and pleasure of this
   world before it, and grudge the pains and hazards of this life to
   obtain that. This also was so displeasing to God that he lifted up his
   hand against them, in a way of threatening, to destroy them in the
   wilderness; nay, in a way of swearing, for he swore in his wrath that
   they should not enter into his rest (Ps. xcv. 11; Num. xiv. 28); nay,
   and he threatened that their children also should be overthrown and
   scattered (v. 26, 27), and the whole nation dispersed and disinherited;
   but Moses prevailed for mercy for their seed, that they might enter
   Canaan. Note, Those who despise God's favours, and particularly the
   pleasant land, forfeit his favours, and will be shut out for ever from
   the pleasant land.

   5. They were guilty of a great sin in the matter of Peor; and this was
   the sin of the new generation, when they were within a step of Canaan
   (v. 28): They joined themselves to Baal-peor, and so were entangled
   both in idolatry and in adultery, in corporeal and in spiritual
   whoredom, Num. xxv. 1-3. Those that did often partake of the altar of
   the living God now ate the sacrifices of the dead, of the idols of Moab
   (that were dead images, or dead men canonized or deified), or
   sacrifices to the infernal deities on the behalf of their dead friends.
   Thus they provoked God to anger with their inventions (v. 29), in
   contempt of him and his institutions, his commands, and his
   threatenings. The iniquity of Peor was so great that, long after, it is
   said, They were not cleansed from it, Josh. xxii. 17. God testified his
   displeasure at this, (1.) By sending a plague among them, which in a
   little time swept away 24,000 of those impudent sinners. (2.) By
   stirring up Phinehas to use his power as a magistrate for the
   suppressing of the sin and checking the contagion of it. He stood up in
   his zeal for the Lord of hosts, and executed judgment upon Zimri and
   Cozbi, sinners of the first rank, genteel sinners; he put the law in
   execution upon them, and this was a service so pleasing to God that
   upon it the plague was stayed, v. 30. By this, and some other similar
   acts of public justice on that occasion (Num. xxv. 4, 5), the guilt
   ceased to be national, and the general controversy was let fall. When
   the proper officers did their duty God left it to them, and did not any
   longer keep the work in his own hands by the plague. Note, National
   justice prevents national judgments. But, Phinehas herein signalizing
   himself, a special mark of honour was put upon him, for what he did was
   counted to him for righteousness to all generations (v. 31), and, in
   recompence of it, the priesthood was entailed on his family. He shall
   make an atonement by offering up the sacrifices, who had so bravely
   made an atonement (so some read it, v. 30) by offering up the sinners.
   Note, It is the honour of saints to be zealous against sin.

   6. They continued their murmurings to the very last of their
   wanderings; for in the fortieth year they angered God at the waters of
   strife (v. 32), which refers to that story, Num. xx. 3-5. And that
   which aggravated it now was that it went ill with Moses for their
   sakes; for, though he was the meekest of all the men in the earth, yet
   their clamours at that time were so peevish and provoking that they put
   him into a passion, and, having now grown very old and off his guard,
   he spoke unadvisedly with his lips (v. 33), and not as became him on
   that occasion; for he said in a heat, Hear now, you rebels, must we
   fetch water out of this rock for you? This was Moses's infirmity, and
   is written for our admonition, that we may learn, when we are in the
   midst of provocation, to keep our mouth as with a bridle (Ps. xxxix.
   1-3), and to take heed to our spirits, that they admit not resentments
   too much; for, when the spirit is provoked, it is much ado, even for
   those that have a great deal of wisdom and grace, not to speak
   unadvisedly. But it is charged upon the people as their sin: They
   provoked his spirit with that with which they angered God himself.
   Note, We must answer not only for our own passions, but for the
   provocation which by them we give to the passions of others, especially
   of those who, if not greatly provoked, would be meek and quiet. God
   shows his displeasure against this sin of theirs by shutting Moses and
   Aaron out of Canaan for their misconduct upon this occasion, by which,
   (1.) God discovered his resentment of all such intemperate heats, even
   in the dearest of his servants. If he deals thus severely with Moses
   for one unadvised word, what does their sin deserve who have spoken so
   many presumptuous wicked words? If this was done in the green tree,
   what shall be done in the dry? (2.) God deprived them of the blessing
   of Moses's guidance and government at a time when they most needed it,
   so that his death was more a punishment to them than to himself. It is
   just with God to remove those relations from us that are blessings to
   us, when we are peevish and provoking to them and grieve their spirits.

Provocation of Israel in the Wilderness; The Divine Compassion.

   34 They did not destroy the nations, concerning whom the Lord commanded
   them:   35 But were mingled among the heathen, and learned their works.
     36 And they served their idols: which were a snare unto them.   37
   Yea, they sacrificed their sons and their daughters unto devils,   38
   And shed innocent blood, even the blood of their sons and of their
   daughters, whom they sacrificed unto the idols of Canaan: and the land
   was polluted with blood.   39 Thus were they defiled with their own
   works, and went a whoring with their own inventions.   40 Therefore was
   the wrath of the Lord kindled against his people, insomuch that he
   abhorred his own inheritance.   41 And he gave them into the hand of
   the heathen; and they that hated them ruled over them.   42 Their
   enemies also oppressed them, and they were brought into subjection
   under their hand.   43 Many times did he deliver them; but they
   provoked him with their counsel, and were brought low for their
   iniquity.   44 Nevertheless he regarded their affliction, when he heard
   their cry:   45 And he remembered for them his covenant, and repented
   according to the multitude of his mercies.   46 He made them also to be
   pitied of all those that carried them captives.   47 Save us, O Lord
   our God, and gather us from among the heathen, to give thanks unto thy
   holy name, and to triumph in thy praise.   48 Blessed be the Lord God
   of Israel from everlasting to everlasting: and let all the people say,
   Amen. Praise ye the Lord.

   Here, I. The narrative concludes with an account of Israel's conduct in
   Canaan, which was of a piece with that in the wilderness, and God's
   dealings with them, wherein, as all along, both justice and mercy
   appeared.

   1. They were very provoking to God. The miracles and mercies which
   settled them in Canaan made no more deep and durable impressions upon
   them than those which fetched them out of Egypt; for by the time they
   were just settled in Canaan they corrupted themselves, and forsook God.
   Observe,

   (1.) The steps of their apostasy. [1.] They spared the nations which
   God had doomed to destruction (v. 34); when they had got the good land
   God had promised them they had no zeal against the wicked inhabitants
   whom the Lord commanded them to extirpate, pretending pity; but so
   merciful is God that no man needs to be in any case more compassionate
   than he. [2.] When they spared them they promised themselves that,
   notwithstanding this, they would not join in any dangerous affinity
   with them. But the way of sin is down-hill; omissions make way for
   commissions; when they neglect to destroy the heathen the next news we
   hear is, They were mingled among the heathen, made leagues with them
   and contracted an intimacy with them, so that they learned their works,
   v. 35. That which is rotten will sooner corrupt that which is sound
   than be cured or made sound by it. [3.] When they mingled with them,
   and learned some of their works that seemed innocent diversions and
   entertainments, yet they thought they would never join with them in
   their worship; but by degrees they learned that too (v. 36): They
   served their idols in the same manner, and with the same rites, that
   they served them; and they became a snare to them. That sin drew on
   many more, and brought the judgments of God upon them, which they
   themselves could not but be sensible of and yet knew not how to recover
   themselves. [4.] When they joined with them in some of their idolatrous
   services, which they thought had least harm in them, they little
   thought that ever they should be guilty of that barbarous and inhuman
   piece of idolatry the sacrificing of their living children to their
   dead gods; but they came to that at last (v. 37, 38), in which Satan
   triumphed over his worshippers, and regaled himself in blood and
   slaughter: They sacrificed their sons and daughters, pieces of
   themselves, to devils, and added murder, the most unnatural murder, to
   their idolatry; one cannot think of it without horror. They shed
   innocent blood, the most innocent, for it was infant-blood, nay, it was
   the blood of their sons and their daughters. See the power of the
   spirit that works in the children of disobedience, and see his malice.
   The beginning of idolatry and superstition, like that of strife, is as
   the letting forth of water, and there is no villany which those that
   venture upon it can be sure they shall stop short of, for God justly
   gives them up to a reprobate mind, Rom. i. 28.

   (2.) Their sin was, in part, their own punishment; for by it, [1.] They
   wronged their country: The land was polluted with blood, v. 38. That
   pleasant land, that holy land, was rendered uncomfortable to
   themselves, and unfit to receive those kind tokens of God's favour and
   presence in it which were designed to be its honour. [2.] They wronged
   their consciences (v. 39): They went a whoring with their own
   inventions, and so debauched their own minds, and were defiled with
   their own works, and rendered odious in the eyes of the holy God, and
   perhaps of their own consciences.

   2. God brought his judgments upon them; and what else could be
   expected? For his name is Jealous, and he is a jealous God. (1.) He
   fell out with them for it, v. 40. He was angry with them: The wrath of
   God, that consuming fire, was kindled against his people; for from them
   he took it as more insulting and ungrateful than from the heathen that
   never knew him. Nay, he was sick of them: He abhorred his own
   inheritance, which once he had taken pleasure in; yet the change was
   not in him, but in them. This is the worst thing in sin, that it makes
   us loathsome to God; and the nearer any are to God in profession the
   more loathsome are they if they rebel against him, like a dunghill at
   our door. (2.) Their enemies then fell upon them, and, their defence
   having departed, made an easy prey of them (v. 41, 42): He gave them
   into the hands of the heathen. Observe here how the punishment answered
   to the sin: They mingled with the heathen and learned their works; from
   them they willingly took the infection of sin, and therefore God justly
   made use of them as the instruments of their correction. Sinners often
   see themselves ruined by those by whom they have suffered themselves to
   be debauched. Satan, who is a tempter, will be a tormentor. The heathen
   hated them. Apostates lose all the love on God's side, and get none on
   Satan's; and when those that hated them ruled over them, and they were
   brought into subjection under them, no marvel that they oppressed them
   and ruled them with rigour; and thus God made them know the difference
   between his service and the service of the kings of the countries, 2
   Chron. xii. 8. (3.) When God granted them some relief, yet they went on
   in their sins, and their troubles also were continued, v. 43. This
   refers to the days of the Judges, when God often raised up deliverers
   and wrought deliverances for them, and yet they relapsed to idolatry
   and provoked God with their counsel, their idolatrous inventions, to
   deliver them up to some other oppressor, so that at last they were
   brought very low for their iniquity. Those that by sin disparage
   themselves, and will not by repentance humble themselves, are justly
   debased, and humbled, and brought low, by the judgments of God. (4.) At
   length they cried unto God, and God returned in favour to them, v.
   44-46. They were chastened for their sins, but not destroyed, cast
   down, but not cast off. God appeared for them, [1.] As a God of mercy,
   who looked upon their grievances, regarded their affliction, beheld
   when distress was upon them (so some), who looked over their
   complaints, for he heard their cry with tender compassion (Exod. iii.
   7) and overlooked their provocations; for though he had said, and had
   reason to say it, that he would destroy them, yet he repented,
   according to the multitude of his mercies, and reversed the sentence.
   Though he is not a man that he should repent, so as to change his mind,
   yet he is a gracious God, who pities us, and changes his way. [2.] As a
   God of truth, who remembered for them his covenant, and made good every
   word that he had spoken; and therefore, bad as they were, he would not
   break with them, because he would not break his own promise. [3.] As a
   God of power, who has all hearts in his hand, and turns them which way
   soever he pleases. He made them to be pitied even of those that carried
   them captives, and hated them, and ruled them with rigour. He not only
   restrained the remainder of their enemies' wrath, that it should not
   utterly consume them, but he infused compassion even into their stony
   hearts, and made them relent, which was more than any art of man could
   have done with the utmost force of rhetoric. Note, God can change lions
   into lambs, and, when a man's ways please the Lord, will make even his
   enemies to pity him and be at peace with him. When God pities men
   shall. Tranquillus Deus tranquillat omnia--A God at peace with us makes
   every thing at peace.

   II. The psalm concludes with prayer and praise. 1. Prayer for the
   completing of his people's deliverance. Even when the Lord brought back
   the captivity of his people still there was occasion to pray, Lord,
   turn again our captivity (Ps. cxxvi. 1, 4); so here (v. 47), Save us, O
   Lord our God! and gather us from among the heathen. We may suppose that
   many who were forced into foreign countries, in the times of the Judges
   (as Naomi was, Ruth i. 1), had not returned in the beginning of David's
   reign, Saul's time being discouraging, and therefore it was seasonable
   to pray, Lord, gather the dispersed Israelites from among the heathen,
   to give thanks to thy holy name, not only that they may have cause to
   give thanks and hearts to give thanks, that they may have opportunity
   to do it in the courts of the Lord's house, from which they were now
   banished, and so may triumph in thy praise, over those that had in
   scorn challenged them to sing the Lord's song in a strange land. 2.
   Praise for the beginning and progress of it (v. 48): Blessed be the
   Lord God of Israel from everlasting to everlasting. He is a blessed God
   from eternity, and will be so to eternity, and so let him be praised by
   all his worshippers. Let the priests say this, and then let all the
   people say, Amen, Hallelujah, in token of their cheerful concurrence in
   all these prayers, praises, and confessions. According to this rubric,
   or directory, we find that when this psalm (or at least the closing
   verses of it) was sung all the people said Amen, and praised the Lord
   by saying, Hallelujah. By these two comprehensive words it is very
   proper, in religious assemblies, to testify their joining with their
   ministers in the prayers and praises which, as their mouth, they offer
   up to God, according to his will, saying Amen to the prayers and
   Hallelujah to the praises.
     __________________________________________________________________

P S A L M S

  PSALM CVII.

   The psalmist, having in the two foregoing psalms celebrated the wisdom,
   power, and goodness of God, in his dealings with his church in
   particular, here observes some of the instances of his providential
   care of the children of men in general, especially in their distresses;
   for he is not only King of saints, but King of nations, not only the
   God of Israel, but the God of the whole earth, and a common Father to
   all mankind. Though this may especially refer to Israelites in their
   personal capacity, yet there were those who pertained not to the
   commonwealth of Israel and yet were worshippers of the true God; and
   even those who worshipped images had some knowledge of a supreme
   "Numen," to whom, when they were in earnest, they looked above all
   their false gods. And of these, when they prayed in their distresses,
   God took a particular care, I. The psalmist specifies some of the most
   common calamities of human life, and shows how God succours those that
   labour under them, in answer to their prayers. I. Banishment and
   dispersion, ver. 2-9. 2. Captivity and imprisonment, ver. 10-16. 3.
   Sickness and distemper of body, ver. 17-22. 4. Danger and distress at
   sea, ver. 23-32. These are put for all similar perils, in which those
   that cry unto God have ever found him a very present help. II. He
   specifies the varieties and vicissitudes of events concerning nations
   and families, in all which God's hand is to be eyed by his own people,
   with joyful acknowledgments of his goodness, ver. 33-43. When we are in
   any of these or the like distresses it will be comfortable to sing this
   psalm, with application; but, if we be not, others are, and have been,
   of whose deliverances it becomes us to give God the glory, for we are
   members one of another.

Exhortation to Celebrate God's Praises.

   1 O give thanks unto the Lord, for he is good: for his mercy endureth
   for ever.   2 Let the redeemed of the Lord say so, whom he hath
   redeemed from the hand of the enemy;   3 And gathered them out of the
   lands, from the east, and from the west, from the north, and from the
   south.   4 They wandered in the wilderness in a solitary way; they
   found no city to dwell in.   5 Hungry and thirsty, their soul fainted
   in them.   6 Then they cried unto the Lord in their trouble, and he
   delivered them out of their distresses.   7 And he led them forth by
   the right way, that they might go to a city of habitation.   8 Oh that
   men would praise the Lord for his goodness, and for his wonderful works
   to the children of men!   9 For he satisfieth the longing soul, and
   filleth the hungry soul with goodness.

   Here is, I. A general call to all to give thanks to God, v. 1. Let all
   that sing this psalm, or pray over it, set themselves herein to give
   thanks to the Lord; and those that have not any special matter for
   praise may furnish themselves with matter enough from God's universal
   goodness. In the fountain he is good; in the streams his mercy endures
   for ever and never fails.

   II. A particular demand hereof from the redeemed of the Lord, which may
   well be applied spiritually to those that have an interest in the great
   Redeemer and are saved by him from sin and hell. They have, of all
   people, most reason to say that God is good, and his mercy everlasting;
   these are the children of God that were scattered abroad, whom Christ
   died to gather together in one, out of all lands, John xi. 52; Matt.
   xxiv. 31. But it seems here to be meant of a temporal deliverance,
   wrought for them when in their distress they cried unto the Lord, v. 6.
   Is any afflicted? Let him pray. Does any pray? God will certainly hear
   and help. When troubles become extreme that is man's time to cry; those
   who but whispered prayer before then cry aloud, and then it is God's
   time to succour. In the mount he will be seen. 1. They were in an
   enemy's country, but God wrought out their rescue: He redeemed them
   from the hand of the enemy (v. 2), not by might or power, it may be
   (Zech. iv. 6), nor by price or reward (Isa. xlv. 13), but by the Spirit
   of God working on the spirits of men. 2. They were dispersed as
   out-casts, but God gathered them out of all the countries whither they
   were scattered in the cloudy and dark day, that they might again be
   incorporated, v. 3. See Deut. xxx. 4; Ezek. xxxiv. 12. God knows those
   that are his, and where to find them. 3. They were bewildered, had no
   road to travel in, no dwelling place to rest in, v. 4. When they were
   redeemed out of the hand of the enemy, and gathered out of the lands,
   they were in danger of perishing in their return home through the dry
   and barren deserts. They wandered in the wilderness, where there was no
   trodden path, no company, but a solitary way, no lodging, no
   conveniences, no accommodations, no inhabited city where they might
   have quarters or refreshment. But God led them forth by the right way
   (v. 7), directed them to an inn, nay, directed them to a home, that
   they might go to a city of habitation, which was inhabited, nay which
   them themselves should inhabit. This may refer to poor travellers in
   general, those particularly whose way lay through the wilds of Arabia,
   where we may suppose they were often at a loss; and yet many in that
   distress were wonderfully relieved, so that few perished. Note, We
   ought to take notice of the good hand of God's providence over us in
   our journeys, going out and coming in, directing us in our way, and
   providing for us places both to bait in and rest in. Or (as some think)
   it has an eye to the wanderings of the children of Israel in the
   wilderness for forty years; it is said (Deut. xxxii. 10), God led them
   about, and yet here he led them by the right way. God's way, though to
   us it seems about, will appear at last to have been the right way. It
   is applicable to our condition in this world; we are here as in a
   wilderness, have here no continuing city, but dwell in tents as
   strangers and pilgrims. But we are under the guidance of his wise and
   good providence, and, if we commit ourselves to it, we shall be led in
   the right way to the city that has foundations. 4. They were ready to
   perish for hunger (v. 5): Their soul even fainted in them. They were
   spent with the fatigues of their journey and ready to drop down for
   want of refreshment. Those that have constant plenty, and are every day
   fed to the full, know not what a miserable case it is to be hungry and
   thirsty, and to have no supply. This was sometimes the case of Israel
   in the wilderness, and perhaps of other poor travellers; but God's
   providence finds out ways to satisfy the longing soul and fill the
   hungry soul with goodness, v. 9. Israel's wants were seasonably
   supplied, and many have been wonderfully relieved when they were ready
   to perish. The same God that has led us has fed us all our life long
   unto this day, has fed us with food convenient, has provided food for
   the soul, and filled the hungry soul with goodness. Those that hunger
   and thirst after righteousness, after God, the living God, and
   communion with him, shall be abundantly replenished with the goodness
   of his house, both in grace and glory. Now for all this those who
   receive mercy are called upon to return thanks (v. 8): Oh that men (it
   is meant especially of those men whom God has graciously relieved)
   would praise the Lord for his goodness to them in particular, and for
   his wonderful works to others of the children of men! Note, (1.) God's
   works of mercy are wonderful works, works of wonderful power
   considering the weakness, and of wonderful grace considering the
   unworthiness, of those he shows mercy to. (2.) It is expected of those
   who receive mercy from God that they return praise to him. (3.) We must
   acknowledge God's goodness to the children of men as well as to the
   children of God, to others as well as to ourselves.

The Divine Goodness towards Prisoners.

   10 Such as sit in darkness and in the shadow of death, being bound in
   affliction and iron;   11 Because they rebelled against the words of
   God, and contemned the counsel of the most High:   12 Therefore he
   brought down their heart with labour; they fell down, and there was
   none to help.   13 Then they cried unto the Lord in their trouble, and
   he saved them out of their distresses.   14 He brought them out of
   darkness and the shadow of death, and brake their bands in sunder.   15
   Oh that men would praise the Lord for his goodness, and for his
   wonderful works to the children of men!   16 For he hath broken the
   gates of brass, and cut the bars of iron in sunder.

   We are to take notice of the goodness of God towards prisoners and
   captives. Observe, 1. A description of this affliction. Prisoners are
   said to sit in darkness (v. 10), in dark dungeons, close prisons, which
   intimates that they are desolate and disconsolate; they sit in the
   shadow of death, which intimates not only great distress and trouble,
   but great danger. Prisoners are many times appointed to die; they sit
   despairing to get out, but resolving to make the best of it. They are
   bound in affliction, and many times in iron, as Joseph. Thus sore a
   calamity is imprisonment, which should make us prize liberty, and be
   thankful for it. 2. The cause of this affliction, v. 11. It is because
   they rebelled against the words of God. Wilful sin is rebellion against
   the words of God; it is a contradiction to his truths and a violation
   of his laws. They contemned the counsel of the Most High, and thought
   they neither needed it nor could be the better for it; and those that
   will not be counselled cannot be helped. Those that despise
   prophesying, that regard not the admonitions of their own consciences
   nor the just reproofs of their friends, contemn the counsel of the Most
   High, and for this they are bound in affliction, both to punish them
   for and to reclaim them from their rebellions. 3. The design of this
   affliction, and that is to bring down their heart (v. 12), to humble
   them for sin, to make them low in their own eyes, to cast down every
   high, proud, aspiring thought. Afflicting providences must be improved
   as humbling providences; and we not only lose the benefit of them, but
   thwart God's designs and walk contrary to him in them if our hearts be
   unhumbled and unbroken, as high and hard as ever under them. Is the
   estate brought down with labour, the honour sunk? Have those that
   exalted themselves fallen down, and is there none to help them? Let
   this bring down the spirit to confess sin, to accept the punishment of
   it, and humbly to sue for mercy and grace. 4. The duty of this
   afflicted state, and that is to pray (v. 13): Then they cried unto the
   Lord in their trouble, though before perhaps they had neglected him.
   Prisoners have time to pray, who, when they were at liberty, could not
   find time; they see they have need of God's help, though formerly they
   thought they could do well enough without him. Sense will make men cry
   when they are in trouble, but grace will direct them to cry unto the
   Lord, from whom the affliction comes and who alone can remove it. 5.
   Their deliverance out of the affliction: They cried unto the Lord, and
   he saved them, v. 13. He brought them out of darkness into light,
   welcome light, and then doubly sweet and pleasant, brought them out of
   the shadow of death to the comforts of life, and their liberty was to
   them life from the dead, v. 14. Were they fettered? He broke their
   bands asunder. Were they imprisoned in strong castles? He broke the
   gates of brass and the bars of iron wherewith those gates were made
   fast; he did not put back, but cut in sunder. Note, When God will work
   deliverance the greatest difficulties that lie in the way shall be made
   nothing of. Gates of brass and bars of iron, as they cannot keep him
   out from his people (he was with Joseph in the prison), so they cannot
   keep them in when the time, the set-time, for their enlargement, comes.
   6. The return that is required from those whose bands God has loosed
   (v. 15): Let them praise the Lord for his goodness, and take occasion
   from their own experience of it, and share in it, to bless him for that
   goodness which the earth is full of, the world and those that dwell
   therein.

The Divine Goodness towards the Afflicted.

   17 Fools because of their transgression, and because of their
   iniquities, are afflicted.   18 Their soul abhorreth all manner of
   meat; and they draw near unto the gates of death.   19 Then they cry
   unto the Lord in their trouble, and he saveth them out of their
   distresses.   20 He sent his word, and healed them, and delivered them
   from their destructions.   21 Oh that men would praise the Lord for his
   goodness, and for his wonderful works to the children of men!   22 And
   let them sacrifice the sacrifices of thanksgiving, and declare his
   works with rejoicing.

   Bodily sickness is another of the calamities of this life which gives
   us an opportunity of experiencing the goodness of God in recovering us,
   and of that the psalmist speaks in these verses, where we may observe,

   I. That we, by our sins, bring sickness upon ourselves and then it is
   our duty to pray, v. 17-19. 1. It is the sin of the soul that is the
   cause of sickness; we bring it upon ourselves both meritoriously and
   efficiently: Fools, because of their transgression, are thus afflicted;
   they are thus corrected for the sins they have committed and thus cured
   of their evil inclinations to sin. If we knew no sin, we should know no
   sickness; but the transgression of our life, and the iniquity of our
   heart, make it necessary. Sinners are fools; they wrong themselves, and
   all against their own interest, not only their spiritual, but their
   secular interest. They prejudice their bodily health by intemperance
   and endanger their lives by indulging their appetites. This their way
   is their folly, and they need the rod of correction to drive out the
   foolishness that is bound up in their hearts. 2. The weakness of the
   body is the effect of sickness, v. 18. When people are sick their soul
   abhors all manner of meat; they not only have no desire to eat nor
   power to digest it, but they nauseate it, and their stomach is turned
   against it. And here they may read their sin in their punishment: those
   that doted most on the meat that perishes, when they come to be sick
   are sick of it, and the dainties they loved are loathed; what they took
   too much of now they can take nothing of, which commonly follows upon
   the overcharging of the heart with surfeiting and drunkenness. And when
   the appetite is gone the life is as good as gone: They draw near unto
   the gates of death; they are, in their own apprehension and in the
   apprehension of all about them, at the brink of the grave, as ready to
   be turned to destruction. 3. Then is a proper time for prayer: Then
   they cry unto the Lord, v. 19. Is any sick? Let him pray; let him be
   prayed for. Prayer is a salve for every sore.

   II. That it is by the power and mercy of God that we are recovered from
   sickness, and then it is our duty to be thankful. Compare with this Job
   xxxiii. 18, 28. 1. When those that are sick call upon God he returns
   them an answer of peace. They cry unto him and he saves them out of
   their distresses (v. 19); he removes their griefs and prevents their
   fears. (1.) He does it easily: He sent his word and healed them, v. 20.
   This may be applied to the miraculous cures which Christ wrought when
   he was upon earth, by a word's speaking; he said, Be clean, Be whole,
   and the work was done. It may also be applied to the spiritual cures
   which the Spirit of grace works in regeneration; he sends his word, and
   heals souls, convinces, converts, sanctifies them, and all by the word.
   In the common instances of recovery from sickness God in his providence
   does but speak, and it is done. (2.) He does it effectually: He
   delivereth them out of their destructions, that they shall neither be
   destroyed nor distressed with the fear of being so. Nothing is too hard
   for that God to do who kills and makes alive again, brings down to the
   grave and raises up, who turneth man almost to destruction, and yet
   saith, Return. 2. When those that have been sick are restored they must
   return to God an answer of praise (v. 21, 22): Let all men praise the
   Lord for his goodness, and let those, particularly, to whom God has
   thus granted a new life, spend it in his service; let them sacrifice
   with thanksgiving, not only bring a thank-offering to the altar, but a
   thankful heart to God. Thanksgivings are the best thank-offerings, and
   shall please the Lord better than an ox or bullock. And let them
   declare his works with rejoicing, to his honour and for the
   encouragement of others. The living, the living, they shall praise him.

The Divine Goodness to Mariners.

   23 They that go down to the sea in ships, that do business in great
   waters;   24 These see the works of the Lord, and his wonders in the
   deep.   25 For he commandeth, and raiseth the stormy wind, which
   lifteth up the waves thereof.   26 They mount up to the heaven, they go
   down again to the depths: their soul is melted because of trouble.   27
   They reel to and fro, and stagger like a drunken man, and are at their
   wits' end.   28 Then they cry unto the Lord in their trouble, and he
   bringeth them out of their distresses.   29 He maketh the storm a calm,
   so that the waves thereof are still.   30 Then are they glad because
   they be quiet; so he bringeth them unto their desired haven.   31 Oh
   that men would praise the Lord for his goodness, and for his wonderful
   works to the children of men!   32 Let them exalt him also in the
   congregation of the people, and praise him in the assembly of the
   elders.

   The psalmist here calls upon those to give glory to God who are
   delivered from dangers at sea. Though the Israelites dealt not much in
   merchandise, yet their neighbours the Tyrians and Zidonians did, and
   for them perhaps this part of the psalm was especially calculated.

   I. Much of the power of God appears at all times in the sea, v. 23, 24.
   It appears to those that go down to the sea in ships, as mariners,
   merchants, fishermen, or passengers, that do business in great waters.
   And surely none will expose themselves there but those that have
   business (among all Solomon's pleasant things we do not read of any
   pleasure-boat he had), but those that go on business, lawful business,
   may, in faith, put themselves under the divine protection. These see
   the works of the Lord, and his wonders, which are the more surprising,
   because most are born and bred upon land, and what passes at sea is new
   to them. The deep itself is a wonder, its vastness, its saltness, its
   ebbing and flowing. The great variety of living creatures in the sea is
   wonderful. Let those that go to sea be led, by all the wonders they
   observe there, to consider and adore the infinite perfections of that
   God whose the sea is, for he made it and manages it.

   II. It especially appears in storms at sea, which are much more
   terrible than at land. Observe here, 1. How dangerous and dreadful a
   tempest at sea is. Then wonders begin to appear in the deep, when God
   commands and raises the strong wind, which fulfils his word, Ps.
   cxlviii. 8. He raises the winds, as a prince by his commission raises
   forces. Satan pretends to be the prince of the power of the air; but he
   is a pretender; the powers of the air are at God's command, not at his.
   When the wind becomes stormy it lifts up the waves of the sea, v. 25.
   Then the ships are kicked like tennis-balls on the tops of the waves;
   they seem to mount up to the heavens, and then they couch again, as if
   they would go down to the depths, v. 26. A stranger, who had never seen
   it, would not think it possible for a ship to live at sea, as it will
   in a storm, and ride it out, but would expect that the next wave would
   bury it and it would never come up again; and yet God, who taught man
   discretion to make ships that should so strangely keep above water,
   does by his special providence preserve them, that they answer the end
   to admiration. When the ships are thus tossed the soul of the seaman
   melts because of trouble; and, when the storm is very high, even those
   that are used to the sea can neither shake off nor dissemble their
   fears, but they reel to and fro, and tossing makes them giddy, and they
   stagger and are sick, it may be, like a drunken man; the whole ship's
   crew are in confusion and quite at their wits' end (v. 27), not knowing
   what to do more for their preservation; all their wisdom is swallowed
   up, and they are ready to give up themselves for gone, Jonah i. 5, &c.
   2. How seasonable it is at such a time to pray. Those that go to sea
   must expect such perils as are here described, and the best preparation
   they can make for them is to make sure a liberty of access to God by
   prayer, for then they will cry unto the Lord, v. 28. We have a saying,
   "Let those that would learn to pray go to sea;" I say, Let those that
   will go to sea learn to pray, and accustom themselves to pray, that
   they may come with the more boldness to the throne of grace when they
   are in trouble. Even heathen mariners, in a storm, cried every man to
   his god; but those that have the Lord for their God have a present and
   powerful help in that and every other time of need, so that when they
   are at their wits' end they are not at their faith's end. 3. How
   wonderfully God sometimes appears for those that are in distress at
   sea, in answer to their prayers: He brings them out of the danger; and,
   (1.) The sea is still: He makes the storm a calm, v. 29. The winds
   fall, and only by their soft and gentle murmurs serve to lull the waves
   asleep again, so that the surface of the sea becomes smooth and
   smiling. By this Christ proved himself to be more than a man that even
   the winds and the seas obeyed him. (2.) The seamen are made easy: They
   are glad because they are quiet, quiet from the noise, quiet from the
   fear of evil. Quietness after a storm is a very desirable thing, and
   sensibly pleasant. (3.) The voyage becomes prosperous and successful:
   So he brings them to their desired haven, v. 30. Thus he carries his
   people safely through all the storms and tempests that they meet with
   in their voyage heaven-ward, and lands them, at length, in the desired
   harbour. 4. How justly it is expected that all those who have had a
   safe passage over the sea, and especially who have been delivered from
   remarkable perils at sea, should acknowledge it with thankfulness, to
   the glory of God. Let them do it privately in their closets and
   families. Let them praise the Lord for his goodness to themselves and
   others, v. 31. Let them do it publicly (v. 32), in the congregation of
   the people and in the assembly of the elders; there let them erect the
   memorials of their deliverance, to the honour of God, and for the
   encouragement of others to trust him.

Wonders of Divine Providence.

   33 He turneth rivers into a wilderness, and the watersprings into dry
   ground;   34 A fruitful land into barrenness, for the wickedness of
   them that dwell therein.   35 He turneth the wilderness into a standing
   water, and dry ground into watersprings.   36 And there he maketh the
   hungry to dwell, that they may prepare a city for habitation;   37 And
   sow the fields, and plant vineyards, which may yield fruits of
   increase.   38 He blesseth them also, so that they are multiplied
   greatly; and suffereth not their cattle to decrease.   39 Again, they
   are minished and brought low through oppression, affliction, and
   sorrow.   40 He poureth contempt upon princes, and causeth them to
   wander in the wilderness, where there is no way.   41 Yet setteth he
   the poor on high from affliction, and maketh him families like a flock.
     42 The righteous shall see it, and rejoice: and all iniquity shall
   stop her mouth.   43 Whoso is wise, and will observe these things, even
   they shall understand the lovingkindness of the Lord.

   The psalmist, having given God the glory of the providential reliefs
   granted to persons in distress, here gives him the glory of the
   revolutions of providence, and the surprising changes it sometimes
   makes in the affairs of the children of men.

   I. He gives some instances of these revolutions.

   1. Fruitful countries are made barren and barren countries are made
   fruitful. Much of the comfort of this life depends upon the soil in
   which our lot is cast. Now, (1.) The sin of man has often marred the
   fruitfulness of the soil and made it unserviceable, v. 33, 34. Land
   watered with rivers is sometimes turned into a wilderness, and that
   which had been full of water-springs now has not so much as
   water-streams; it is turned into dry and sandy ground, that has not
   consistency and moisture enough to produce any thing valuable. Many a
   fruitful land is turned into saltness, not so much from natural causes
   as from the just judgment of God, who thus punished the wickedness of
   those that dwell therein; as the vale of Sodom became a salt sea. Note,
   If the land be bad, it is because the inhabitants are so. Justly is the
   ground made unfruitful to those that bring not forth fruit unto God,
   but serve Baal with their corn and wine. (2.) The goodness of God has
   often mended the barrenness of the soil, and turned a wilderness, a
   land o drought, into water-springs, v. 35. The land of Canaan, which
   was once the glory of all lands for fruitfulness, is said to be, at
   this day, a fruitless, useless, worthless spot of ground, as was
   foretold, Deut. xxix. 23. This land of ours, which formerly was much of
   it an uncultivated desert, is now full of all good things, and more
   abundant honour is given to that part which lacked. Let the plantations
   in America, and the colonies settled there, compared with the
   desolations of many countries in Asia and Europe, that formerly were
   famous, expound this.

   2. Necessitous families are raised and enriched, while prosperous
   families are impoverished and go to decay. If we look broad in the
   world, (1.) We see many greatly increasing whose beginning was small,
   and whose ancestors were mean and made no figure, v. 36-38. Those that
   were hungry are made to dwell in fruitful lands; there they take root,
   and gain a settlement, and prepare a city for habitation for themselves
   and theirs after them. Providence puts good land under their hands, and
   they build upon it. Cities took rise from rising families. But as
   lands, will not serve for men without lodgings, and therefore they must
   prepare a city of habitation, so lodgings, though ever so convenient,
   will not serve without lands, and therefore they must sow the fields,
   and plant vineyards (v. 37), for the king himself is served of the
   field. And yet the fields, though favoured with water-springs, will not
   yield fruits of increase, unless they be sown, nor will vineyards be
   had, unless they be planted; man's industry must attend God's blessing,
   and then God's blessing will crown man's industry. The fruitfulness of
   the soil should engage, for it does encourage, diligence; and,
   ordinarily, the hand of the diligent, by the blessing of God, makes
   rich, v. 38. He blesses them also, so that they are, in a little time,
   multiplied greatly, and he diminishes not their cattle. As in the
   beginning, so still it is, by the blessing of God, that the earth and
   all the creatures increase and multiply (Gen. i. 22), and we depend
   upon God for the increase of the cattle as well as for the increase of
   the ground. Cattle would decrease many ways if God should permit it,
   and men would soon suffer by it. (2.) We see many that have thus
   suddenly risen as suddenly sunk and brought to nothing (v. 39): Again
   they are diminished and brought low by adverse providences, and end
   their days as low as they began them; or their families after them lose
   as fast a they got, and scatter what they heaped together. Note,
   Worldly wealth is an uncertain thing, and often those that are filled
   with it, ere they are aware, grow so secure and sensual with it that,
   ere they are aware, they lose it again. Hence it is called deceitful
   riches and the mammon of unrighteousness. God has many ways of making
   men poor; he can do it by oppression, affliction, and sorrow, as he
   tempted Job and brought him low.

   3. Those that were high and great in the world are abased, and those
   that were mean and despicable are advanced to honour, v. 40, 41. We
   have seen, (1.) Princes dethroned and reduced to straits. He pours
   contempt upon them, even among those that have idolized them. Those
   that exalt themselves God will abase, and, in order thereunto, will
   infatuate: He makes them to wander in the wilderness, where there is no
   way. He baffles those counsels by which they thought to support
   themselves, and their own power and pomp, and drives them headlong, so
   that they know not what course to steer, nor what measures to take. We
   met with this before, Job xii. 24, 25. (2.) Those of low degree
   advanced to the posts of honour (v. 41): Yet setteth he the poor on
   high, raiseth from the dust to the throne of glory, 1 Sam. ii. 8; Ps.
   cxiii. 7, 8. Those that were afflicted and trampled on are not only
   delivered, but set on high out of the reach of their troubles, above
   their enemies, and have dominion over those to whom they had been in
   subjection. That which adds to their honour, and strengthens them in
   their elevation, is the multitude of their children: He maketh him
   families like a flock of sheep, so numerous, so useful, so sociable
   with one another, and so meek and peaceable. He that sent them meat
   sent them mouths. Happy is the man that has his quiver filled with
   arrows, for he shall boldly speak with the enemy in the gate, Ps.
   cxxvii. 5. God is to be acknowledged both in setting up families and in
   building them up. Let not princes be envied, nor the poor despised, for
   God has many ways of changing the condition of both.

   II. He makes some improvement of these remarks; such surprising turns
   as these are of use, 1. For the solacing of saints. They observe these
   dispensations with pleasure (v. 42): The righteous shall see it and
   rejoice in the glorifying of God's attributes and the manifesting of
   his dominion over the children of men. It is a great comfort to a good
   man to see how God manages the children of men, as the potter does the
   clay, so as to serve his own purposes by them, to see despised virtue
   advanced and impious pride brought low to the dust, to see it evinced
   beyond dispute that verily there is a God that judges in the earth. 2.
   For the silencing of sinners: All iniquity shall stop her mouth; it
   shall be a full conviction of the folly of atheists, and of those that
   deny the divine providence; and, forasmuch as practical atheism is at
   the bottom of all sin, it shall in effect stop the mouth of all
   iniquity. When sinners see how their punishment answers to their sin,
   and how justly God deals with them in taking away from them those gifts
   of his which they had abused, they shall not have one word to say for
   themselves; for God will be justified, he will be clear. 3. For the
   satisfying of all concerning the divine goodness (v. 43): Whoso is
   wise, and will observe these things, these various dispensations of
   divine providence, even they shall understand the lovingkindness of the
   Lord. Here is, (1.) A desirable end proposed, and that is, rightly to
   understand the loving kindness of the Lord. It is of great use to us,
   in religion, to be fully assured of God's goodness, to be
   experimentally acquainted and duly affected with it, that his
   lovingkindness may be before our eyes, Ps. xxvi. 3. (2.) A proper means
   prescribed for attaining this end, and that is a due observance of
   God's providence. We must lay up these things, mind them, and keep them
   in mind, Luke ii. 19. (3.) A commendation of the use of this means as
   an instance of true wisdom: Whoso is wise, let him by this both prove
   his wisdom and improve it. A prudent observance of the providences of
   God will contribute very much to the accomplishing of a good Christian.
     __________________________________________________________________

P S A L M S

  PSALM CVIII.

   This psalm begins with praise and concludes with prayer, and faith is
   at work in both. I. David here gives thanks to God for mercies to
   himself, ver. 1-5. II. He prays to God for mercies for the land,
   pleading the promises of God and putting them in suit, ver. 6-13. The
   former part it taken out of Ps. lvii. 7, &c., the latter out of Ps. lx.
   5, &c., and both with very little variation, to teach us that we may in
   prayer use the same words that we have formerly used, provided it be
   with new affections. It intimates likewise that it is not only
   allowable, but sometimes convenient, to gather some verses out of one
   psalm and some out of another, and to put them together, to be sung to
   the glory of God. In singing this psalm we must give glory to God and
   take comfort to ourselves.

Directions for Praising God.

   A song or psalm of David.

   1 O God, my heart is fixed; I will sing and give praise, even with my
   glory.   2 Awake, psaltery and harp: I myself will awake early.   3 I
   will praise thee, O Lord, among the people: and I will sing praises
   unto thee among the nations.   4 For thy mercy is great above the
   heavens: and thy truth reacheth unto the clouds.   5 Be thou exalted, O
   God, above the heavens: and thy glory above all the earth;

   We may here learn how to praise God from the example of one who was
   master of the art. 1. We must praise God with fixedness of heart. Our
   heart must be employed in the duty (else we make nothing of it) and
   engaged to the duty (v. 1): O God! my heart is fixed, and then I will
   sing and give praise. Wandering straggling thoughts must be gathered
   in, and kept close to the business; for they must be told that here is
   work enough for them all. 2. We must praise God with freeness of
   expression: I will praise him with my glory, that is, with my tongue.
   Our tongue is our glory, and never more so than when it is employed in
   praising God. When the heart is inditing this good matter our tongue
   must be as the pen of a ready writer, Ps. xlv. 1. David's skill in
   music was his glory, it made him famous, and this should be consecrated
   to the praise of God; and therefore it follows, Awake my psaltery and
   harp. Whatever gift we excel in we must praise God with. 3. We must
   praise God with fervency of affection, and must stir up ourselves to do
   it, that it may be done in a lively manner and not carelessly (v. 2):
   Awake, psaltery and harp; let it not be done with a dull and sleepy
   tune, but let the airs be all lively. I myself will awake early to do
   it, with all that is within me, and all little enough. Warm devotions
   honour God. 4. We must praise God publicly, as those that are not
   ashamed to own our obligations to him and our thankful sense of his
   favours, but desire that others also may be in like manner affected
   with the divine goodness (v. 3): I will praise thee among the people of
   the Jews; nay, I will sing to thee among the nations of the earth.
   Whatever company we are in we must take all occasions to speak well of
   God; and we must not be shy of singing psalms, though our neighbours
   hear us, for it looks like being ashamed of our Master. 5. We must, in
   our praises, magnify the mercy and truth of God in a special manner (v.
   4), mercy in promising, truth in performing. The heavens are vast, but
   the mercy of God is more capacious; the skies are high and bright, but
   the truth of God is more eminent, more illustrious. We cannot see
   further than the heavens and clouds; whatever we see of God's mercy and
   truth there is still more to be seen, more reserved to be seen, in the
   other world. 6. Since we find ourselves so, defective in glorifying
   God, we must beg of him to glorify himself, to do all, to dispose all,
   to his own glory, to get himself honour and make himself a name (v. 5):
   Be thou exalted, O God! above the heavens, higher than the angels
   themselves can exalt thee with their praises, and let thy glory be
   spread over all the earth. Father, glorify thy own name. Thou hast
   glorified it; glorify it again. It is to be our first petition,
   Hallowed be thy name.

Directions for Praising God.

   6 That thy beloved may be delivered: save with thy right hand, and
   answer me.   7 God hath spoken in his holiness; I will rejoice, I will
   divide Shechem, and mete out the valley of Succoth.   8 Gilead is mine;
   Manasseh is mine; Ephraim also is the strength of mine head; Judah is
   my lawgiver;   9 Moab is my washpot; over Edom will I cast out my shoe;
   over Philistia will I triumph.   10 Who will bring me into the strong
   city? who will lead me into Edom?   11 Wilt not thou, O God, who hast
   cast us off? and wilt not thou, O God, go forth with our hosts?   12
   Give us help from trouble: for vain is the help of man.   13 Through
   God we shall do valiantly: for he it is that shall tread down our
   enemies.

   We may here learn how to pray as well as praise. 1. We must be
   public-spirited in prayer, and bear upon our hearts, at the throne of
   grace, the concerns of the church of God, v. 6. It is God's beloved,
   and therefore must be ours; and therefore we must pray for its
   deliverance, and reckon that we are answered if God grant what we ask
   for his church, though he delay to give us what we ask for ourselves.
   "Save thy church, and thou answerest me; I have what I would have." Let
   the earth be filled with God's glory, and the prayers of David are
   ended (Ps. lxxii. 19, 20); he desires no more. 2. We must, in prayer,
   act faith upon the power and promise of God--upon his power (Save with
   thy right hand, which is mighty to save), and upon his promise: God has
   spoken in his holiness, in his holy word, to which he has sworn by his
   holiness, and therefore I will rejoice, v. 7. What he has promised he
   will perform, for it is the word both of his truth and of his power. An
   active faith can rejoice in what God has said, though it be not yet
   done; for with him saying and doing are not two things, whatever they
   are with us. 3. We must, in prayer, take the comfort of what God has
   secured to us and settled upon us, though we are not yet put in
   possession of it. God had promised David to give him, (1.) The hearts
   of his subjects; and therefore he surveys the several parts of the
   country as his own already: "Shechem and Succoth, Gilead and Manasseh,
   Ephraim and Judah, are all my own," v. 8. With such assurance as this
   we may speak of the performance of what God has promised to the Son of
   David; he will, without fail, give him the heathen for his inheritance
   and the utmost parts of the earth for his possession, for so has he
   spoken in his holiness; nay, of all the particular persons that were
   given him he will lose none; he also, as David, shall have the hearts
   of his subjects, John vi. 37. And, (2.) The necks of his enemies. These
   are promised, and therefore David looks upon Moab, and Edom, and
   Philistia, as his own already (v. 9): Over Philistia will I triumph,
   which explains Ps. lx. 8, Philistia, triumph thou because of me, which
   some think should be read, O my soul! triumph thou over Philistia. Thus
   the exalted Redeemer is set down at God's right hand, in a full
   assurance that all his enemies shall in due time be made his footstool,
   though all things are not yet put under him, Heb. ii. 8. 4. We must
   take encouragement from the beginnings of mercy to pray and hope for
   the perfecting of it (v. 10, 11): "Who will bring me into the strong
   cities that are yet unconquered? Who will make me master of the country
   of Edom, which is yet unsubdued?" The question was probably to be
   debated in his privy council, or a council of war, what methods they
   should take to subdue the Edomites and to reduce that country; but he
   brings it into his prayers, and leaves it in God's hands: Wilt not
   thou, O God? Certainly thou wilt. It is probable that he spoke with the
   more assurance concerning the conquest of Edom because of the ancient
   oracle concerning Jacob and Esau, that the elder should serve the
   younger, and the blessing of Jacob, by which he was made Esau's lord,
   Gen. xxvii. 37. 5. We must not be discouraged in prayer, nor beaten off
   from our hold of God, though Providence has in some instances frowned
   upon us: "Though thou hast cast us off, yet thou wilt now go forth with
   our hosts, v. 11. Thou wilt comfort us again after the time that thou
   hast afflicted us." Adverse events are sometimes intended for the trial
   of the constancy of our faith and prayer, which we ought to persevere
   in whatever difficulties we meet with, and not to faint. 6. We must
   seek help from God, renouncing all confidence in the creature (v. 12):
   "Lord, give us help from trouble, prosper our designs, and defeat the
   designs of our enemies against us." It is not unseasonable to talk of
   trouble at the same time that we talk of triumphs, especially when it
   is to quicken prayer for help from heaven; and it is a good plea, Vain
   is the help of man. "It is really so, and therefore we are undone if
   thou do not help us; we apprehend it to be so, and therefore depend
   upon thee for help and have the more reason to expect it." 7. We must
   depend entirely upon the favour and grace of God, both for strength and
   success in our work and warfare, v. 13. (1.) We must do our part, but
   we can do nothing of ourselves; it is only through God that we shall do
   valiantly. Blessed Paul will own that even he can do nothing, nothing
   to purpose, but through Christ strengthening him, Phil. iv. 13. (2.)
   When we have acquitted ourselves ever so well, yet we cannot speed by
   any merit or might of our own; it is God himself that treads down our
   enemies, else we with all our valour cannot do it. Whatever we do,
   whatever we gain, God must have all the glory.
     __________________________________________________________________

P S A L M S

  PSALM CIX.

   Whether David penned this psalm when he was persecuted by Saul, or when
   his son Absalom rebelled against him, or upon occasion of some other
   trouble that was given him, is uncertain; and whether the particular
   enemy he prays against was Saul, or Doeg, or Ahithophel, or some other
   not mentioned in the story, we cannot determine; but it is certain that
   in penning it he had an eye to Christ, his sufferings and his
   persecutors, for that imprecation (ver. 8) is applied to Judas, Acts i.
   20. The rest of the prayers here against his enemies were the
   expressions, not of passion, but of the Spirit of prophecy. I. He
   lodges a complaint in the court of heaven of the malice and base
   ingratitude of his enemies and with it an appeal to the righteous God,
   ver. 1-5. II. He prays against his enemies, and devotes them to
   destruction, ver. 6-20. III. He prays for himself, that God would help
   and succour him in his low condition, ver. 21-29. IV. He concludes with
   a joyful expectation that God would appear for him, ver. 30, 31. In
   singing this psalm we must comfort ourselves with the believing
   foresight of the certain destruction of all the enemies of Christ and
   his church, and the certain salvation of all those that trust in God
   and keep close to him.

Appeal to God Against Enemies.

   To the chief Musician. A psalm of David.

   1 Hold not thy peace, O God of my praise;   2 For the mouth of the
   wicked and the mouth of the deceitful are opened against me: they have
   spoken against me with a lying tongue.   3 They compassed me about also
   with words of hatred; and fought against me without a cause.   4 For my
   love they are my adversaries: but I give myself unto prayer.   5 And
   they have rewarded me evil for good, and hatred for my love.

   It is the unspeakable comfort of all good people that, whoever is
   against them, God is for them, and to him they may apply as to one that
   is pleased to concern himself for them. Thus David here.

   I. He refers himself to God's judgment (v. 1): "Hold not thy peace, but
   let my sentence come forth from thy presence, Ps. xvii. 2. Delay not to
   give judgment upon the appeal made to thee." God saw what his enemies
   did against him, but seemed to connive at it, and to keep silence:
   "Lord," says he, "do not always do so." The title he gives to God is
   observable: "O God of my praise! the God in whom I glory, and not in
   any wisdom or strength of my own, from whom I have every thing that is
   my praise, or the God whom I have praised, and will praise, and hope to
   be for ever praising." He had before called God the God of his mercy
   (Ps. lix. 10), here he calls him the God of his praise. Forasmuch as
   God is the God of our mercies we must make him the God of our praises;
   if all is of him and from him, all must be to him and for him.

   II. He complains of his enemies, showing that they were such as it was
   fit for the righteous God to appear against. 1. They were very spiteful
   and malicious: They are wicked; they delight in doing mischief (v. 2);
   their words are words of hatred, v. 3. They had an implacable enmity to
   a good man because of his goodness. "They open their mouths against me
   to swallow me up, and fight against me to cut me off if they could." 2.
   They were notorious liars; and lying comprehends two of the seven
   things which the Lord hates. "They are deceitful in their protestations
   and professions of kindness, while at the same time they speak against
   me behind my back, with a lying tongue." They were equally false in
   their flatteries and in their calumnies. 3. They were both public and
   restless in their designs; "They compassed me about on all sides, so
   that, which way soever I looked, I could see nothing but what made
   against me." 4. They were unjust; their accusations of him, and
   sentence against him, were all groundless: "They have fought against me
   without a cause; I never gave them any provocation." Nay, which was
   worst of all, 5. They were very ungrateful, and rewarded him evil for
   good, v. 5. Many a kindness he had done them, and was upon all
   occasions ready to do them, and yet he could not work upon them to
   abate their malice against him, but, on the contrary, they were the
   more exasperated because they could not provoke him to give them some
   occasion against him (v. 4): For my love they are my adversaries. The
   more he endeavoured to gratify them the more they hated him. We may
   wonder that it is possible that any should be so wicked; and yet, since
   there have been so many instances of it, we should not wonder if any be
   so wicked against us.

   III. He resolves to keep close to his duty and take the comfort of
   that: But I give myself unto prayer (v. 4), I prayer (so it is in the
   original); "I am for prayer, I am a man of prayer, I love prayer, and
   prize prayer, and practise prayer, and make a business of prayer, and
   am in my element when I am at prayer." A good man is made up of prayer,
   gives himself to prayer, as the apostles, Acts vi. 4. When David's
   enemies falsely accused him, and misrepresented him, he applied to God
   and by prayer committed his cause to him. Though they were his
   adversaries for his love, yet he continued to pray for them; if others
   are abusive and injurious to us, yet let not us fail to do our duty to
   them, nor sin against the Lord in ceasing to pray for them, 1 Sam. xii.
   23. Though they hated and persecuted him for his religion, yet he kept
   close to it; they laughed at him for his devotion, but they could not
   laugh him out of it. "Let them say what they will, I give myself unto
   prayer." Now herein David was a type of Christ, who was compassed about
   with words of hatred and lying words, whose enemies not only persecuted
   him without cause, but for his love and his good works (John x. 32);
   and yet he gave himself to prayer, to pray for them. Father, forgive
   them.

Prophetic Imprecations.

   6 Set thou a wicked man over him: and let Satan stand at his right
   hand.   7 When he shall be judged, let him be condemned: and let his
   prayer become sin.   8 Let his days be few; and let another take his
   office.   9 Let his children be fatherless, and his wife a widow.   10
   Let his children be continually vagabonds, and beg: let them seek their
   bread also out of their desolate places.   11 Let the extortioner catch
   all that he hath; and let the strangers spoil his labour.   12 Let
   there be none to extend mercy unto him: neither let there be any to
   favour his fatherless children.   13 Let his posterity be cut off; and
   in the generation following let their name be blotted out.   14 Let the
   iniquity of his fathers be remembered with the Lord; and let not the
   sin of his mother be blotted out.   15 Let them be before the Lord
   continually, that he may cut off the memory of them from the earth.
   16 Because that he remembered not to show mercy, but persecuted the
   poor and needy man, that he might even slay the broken in heart.   17
   As he loved cursing, so let it come unto him: as he delighted not in
   blessing, so let it be far from him.   18 As he clothed himself with
   cursing like as with his garment, so let it come into his bowels like
   water, and like oil into his bones.   19 Let it be unto him as the
   garment which covereth him, and for a girdle wherewith he is girded
   continually.   20 Let this be the reward of mine adversaries from the
   Lord, and of them that speak evil against my soul.

   David here fastens upon some one particular person that was worse than
   the rest of his enemies, and the ringleader of them, and in a devout
   and pious manner, not from a principle of malice and revenge, but in a
   holy zeal for God and against sin and with an eye to the enemies of
   Christ, particularly Judas who betrayed him, whose sin was greater than
   Pilate's that condemned him (John xix. 11), he imprecates and predicts
   his destruction, foresees and pronounces him completely miserable, and
   such a one as our Saviour calls him, A son of perdition. Calvin speaks
   of it as a detestable piece of sacrilege, common in his time among
   Franciscan friars and other monks, that if any one had malice against a
   neighbour he might hire some of them to curse him every day, which he
   would do in the words of these verses; and particularly he tells of a
   lady in France who, being at variance with her own and only son, hired
   a parcel of friars to curse him in these words. Greater impiety can
   scarcely be imagined than to vent a devilish passion in the language of
   sacred writ, to kindle strife with coals snatched from God's altar, and
   to call for fire from heaven with a tongue set on fire of hell.

   I. The imprecations here are very terrible--woe, and a thousand woes,
   to that man against whom God says Amen to them; and they are all in
   full force against the implacable enemies and persecutors of God's
   church and people, that will not repent, to give him glory. It is here
   foretold concerning this bad man,

   1. That he should be cast and sentenced as a criminal, with all the
   dreadful pomp of a trial, conviction, and condemnation (v. 6, 7): Set
   thou a wicked man over him, to be as cruel and oppressive to him as he
   has been to others; for God often makes one wicked man a scourge to
   another, to spoil the spoilers and to deal treacherously with those
   that have dealt treacherously. Set the wicked one over him (so some),
   that is, Satan, as it follows; and then it was fulfilled in Judas, into
   whom Satan entered, to hurry him into sin first and then into despair.
   Set his own wicked heart over him, set his own conscience against him;
   let that fly in his face. Let Satan stand on his right hand, and be let
   loose against him to deceive him, as he did Ahab to his destruction,
   and then to accuse him and resist him, and then he is certainly cast,
   having no interest in that advocate who alone can say, The Lord rebuke
   thee, Satan (Zech. iii. 1, 2); when he shall be judged at men's bar let
   not his usual arts to evade justice do him any service, but let his sin
   find him out and let him be condemned; nor shall he escape before God's
   tribunal, but be condemned there when the day of inquisition and
   recompence shall come. Let his prayer become sin, as the clamours of a
   condemned malefactor not only find no acceptance, but are looked upon
   as an affront to the court. The prayers of the wicked now become sin,
   because soured with the leaven of hypocrisy and malice; and so they
   will in the great day, because then it will be too late to cry, Lord,
   Lord, open to us. Let every thing be turned against him and improved to
   his disadvantage, even his prayers.

   2. That, being condemned, he should be executed as a most notorious
   malefactor. (1.) That he should lose his life, and the number of his
   months be cut off in the midst, by the sword of justice: Let his days
   be few, or shortened, as a condemned criminal has but a few days to
   live (v. 8); such bloody and deceitful men shall not live out half
   their days. (2.) That consequently all his places should be disposed of
   to others, and they should enjoy his preferments and employments: Let
   another take his office. This Peter applies to the filling up of
   Judas's place in the truly sacred college of the apostles, by the
   choice of Matthias, Acts i. 20. Those that mismanage their trusts will
   justly have their office taken from them and given to those that will
   approve themselves faithful. (3.) That his family should be beheaded
   and beggared, that his wife should be made a widow and his children
   fatherless, by his untimely death, v. 9. Wicked men, by their wicked
   courses, bring ruin upon their wives and children, whom they ought to
   take care of and provide for. Yet his children, if, when they lost
   their father, they had a competency to live upon, might still subsist
   in comfort; but they shall be vagabonds and shall beg; they shall not
   have a house of their own to live in, nor any certain dwelling-place,
   nor know where to have a meal's-meat, but shall creep out of their
   desolate places with fear and trembling, like beasts out of their dens,
   to seek their bread (v. 10), because they are conscious to themselves
   that all mankind have reason to hate them for their father's sake. (4.)
   That his estate should be ruined, as the estates of malefactors are
   confiscated (v. 11): Let the extortioner, the officer, seize all that
   he has and let the stranger, who was nothing akin to his estate, spoil
   his labour, either for his crimes or for his debts, Job v. 4, 5. (5.)
   That his posterity should be miserable. Fatherless children, though
   they have nothing of their own, yet sometimes are well provided for by
   the kindness of those whom God inclines to pity them; but this wicked
   man having never shown mercy there shall be none to extend mercy to
   him, by favouring his fatherless children when he is gone, v. 12. The
   children of wicked parents often fare the worse for their parents'
   wickedness in this way that the bowels of men's compassion are shut up
   from them, which yet ought not to be, for why should children suffer
   for that which was not their fault, but their infelicity? (6.) That his
   memory should be infamous, and buried in oblivion and disgrace (v. 13):
   Let his posterity be cut off; let his end be to destruction (so Dr.
   Hammond); and in the next generation let their name be blotted out, or
   remembered with contempt and indignation, and (v. 15) let an indelible
   mark of disgrace be left upon it. See here what hurries some to
   shameful deaths, and brings the families and estates of others to ruin,
   makes them and their despicable and odious, and entails poverty, and
   shame, and misery, upon their posterity; it is sin, that mischievous
   destructive thing. The learned Dr. Hammond applies this to the final
   dispersion and desolation of the Jewish nation for their crucifying
   Christ; their princes and people were cut off, their country was laid
   waste, and their posterity were made fugitives and vagabonds.

   II. The ground of these imprecations bespeaks them very just, though
   they sound very severe. 1. To justify the imprecations of vengeance
   upon the sinner's posterity, the sin of his ancestors is here brought
   into the account (v. 14, 15), the iniquity of his fathers and the sin
   of his mother. These God often visits even upon the children's
   children, and is not unrighteous therein: when wickedness has long run
   in the blood justly does the curse run along with it. Thus all the
   innocent blood that had been shed upon the earth, from that of
   righteous Abel, was required from that persecuting generation, who, by
   putting Christ to death, filled up the measure of their fathers, and
   left as long a train of vengeance to follow them as the train of guilt
   was that went before them, which they themselves agreed to by saying,
   His blood be upon us and on our children. 2. To justify the
   imprecations of vengeance upon the sinner himself, his own sin is here
   charged upon him, which called aloud for it. (1.) He had loved cruelty,
   and therefore give him blood to drink (v. 16): He remembered not to
   show mercy, remembered not those considerations which should have
   induced him to show mercy, remembered not the objects of compassion
   that had been presented to him, but persecuted the poor, whom he should
   have protected and relieved, and slew the broken in heart, whom he
   should have comforted and healed. Here is a barbarous man indeed, not
   fit to live. (2.) He had loved cursing, and therefore let the curse
   come upon his head, v. 17-19. Those that were out of the reach of his
   cruelty he let fly at with his curses, which were impotent and
   ridiculous; but they shall return upon him. He delighted not in
   blessing; he took no pleasure in wishing well to others, nor in seeing
   others do well; he would give nobody a good word or a good wish, much
   less would he do any body a good turn; and so let all good be far from
   him. He clothed himself with cursing; he was proud of it as an ornament
   that he could frighten all about him with the curses he was liberal of;
   he confided in it as armour, which would secure him from the insults of
   those he feared. And let him have enough of it. Was he fond of cursing?
   Let God's curse come into his bowels like water and swell him as with a
   dropsy, and let it soak like oil into his bones. The word of the curse
   is quick and powerful, and divides between the joints and the marrow;
   it works powerfully and effectually; it fastens on the soul; it is a
   piercing thing, and there is no antidote against it. Let is compass him
   on every side as a garment, v. 19. Let God's cursing him be his shame,
   as his cursing his neighbour was his pride; let it cleave to him as a
   girdle, and let him never be able to get clear of it. Let it be to him
   like the waters of jealousy, which caused the belly to swell and the
   thigh to rot. This points at the utter ruin of Judas, and the spiritual
   judgments which fell on the Jews for crucifying Christ. The psalmist
   concludes his imprecations with a terrible Amen, which signifies not
   only, "I wish it may be so," but "I know it shall be so." Let this be
   the reward of my adversaries from the Lord, v. 20. And this will be the
   reward of all the adversaries of the Lord Jesus; his enemies that will
   not have him to reign over them shall be brought forth and slain before
   him. And he will one day recompense tribulation to those that trouble
   his people.

Humble Petitions; Triumphing in God.

   21 But do thou for me, O God the Lord, for thy name's sake: because thy
   mercy is good, deliver thou me.   22 For I am poor and needy, and my
   heart is wounded within me.   23 I am gone like the shadow when it
   declineth: I am tossed up and down as the locust.   24 My knees are
   weak through fasting; and my flesh faileth of fatness.   25 I became
   also a reproach unto them: when they looked upon me they shaked their
   heads.   26 Help me, O Lord my God: O save me according to thy mercy:
   27 That they may know that this is thy hand; that thou, Lord, hast done
   it.   28 Let them curse, but bless thou: when they arise, let them be
   ashamed; but let thy servant rejoice.   29 Let mine adversaries be
   clothed with shame, and let them cover themselves with their own
   confusion, as with a mantle.   30 I will greatly praise the Lord with
   my mouth; yea, I will praise him among the multitude.   31 For he shall
   stand at the right hand of the poor, to save him from those that
   condemn his soul.

   David, having denounced God's wrath against his enemies, here takes
   God's comforts to himself, but in a very humble manner, and without
   boasting.

   I. He pours out his complaint before God concerning the low condition
   he was in, which, probably, gave advantage to his enemies to insult
   over him: "I am poor and needy, and therefore a proper object of pity,
   and one that needs and craves thy help." 1. He was troubled in mind (v.
   22): My heart is wounded within me, not only broken with outward
   troubles, which sometimes prostrate and sink the spirits, but wounded
   with a sense of guilt; and a wounded spirit who can bear? who can heal?
   2. He apprehended himself drawing near to his end: I am gone like the
   shadow when it declines, as good as gone already. Man's life, at best,
   is like a shadow; sometimes it is like the evening shadow, the presage
   of night approaching, like the shadow when it declines. 3. He was
   unsettled, tossed up and down like the locust, his mind fluctuating and
   unsteady, still putting him upon new counsels, his outward condition
   far from any fixation, but still upon the remove, hunted like a
   partridge on the mountains. 4. His body was wasted, and almost worn
   away (v. 24): My knees are weak through fasting, either forced fasting
   (for want of food when he was persecuted, or for want of appetite when
   he was sick) or voluntary fasting, when he chastened his soul either
   for sin or affliction, his own or other's, Ps. xxxv. 13; lxix. 10. "My
   flesh fails of fatness; that is, it has lost the fatness it had, so
   that I have become a skeleton, nothing but skin and bones." But it is
   better to have this leanness in the body, while the soul prospers and
   is in health, than, like Israel, to have leanness sent into the soul,
   while the body is feasted. 5. He was ridiculed and reproached by his
   enemies (v. 25); his devotions and his afflictions they made the matter
   of their laughter, and, upon both those accounts, God's people have
   been exceedingly filled with the scorning of those that were at ease.
   In all this David was a type of Christ, who in his humiliation was thus
   wounded, thus weakened, thus reproached; he was also a type of the
   church, which is often afflicted, tossed with tempests, and not
   comforted.

   II. He prays for mercy for himself. In general (v. 21): "Do thou for
   me, O God the Lord! appear for me, act for me." If God be for us, he
   will do for us, will do more abundantly for us than we are able either
   to ask or think. He does not prescribe to God what he should do for
   him, but refers himself to his wisdom: "Lord, do for me what seems good
   in thy eyes. Do that which thou knowest will be for me, really for me,
   in the issue for me, though for the present it may seem to make against
   me." More particularly, he prays (v. 26): "Help me, O Lord my God! O
   save me! Help me under my trouble, save me out of my trouble; save me
   from sin, help me to do my duty." He prays (v. 28), Though they curse,
   bless thou. Here (1.) He despises the causeless curses of his enemies:
   Let them curse. He said of Shimei, So let him curse. They can but show
   their malice; they can do him no more mischief than the bird by
   wandering or the swallow by flying, Prov. xxvi. 2. He values the
   blessing of God as sufficient to counterbalance their curses: Bless
   thou, and then it is no matter though they curse. If God bless us, we
   need not care who curses us; for how can they curse those whom God has
   not cursed, nay, whom he has blessed? Num. xxiii. 8. Men's curses are
   impotent; God's blessings are omnipotent; and those whom we unjustly
   curse may in faith expect and pray for God's blessing, his special
   blessing. When the Pharisees cast out the poor man for his confessing
   Christ, Christ found him, John ix. 35. When men without cause say all
   the ill they can of us, and wish all the ills they can to us, we may
   with comfort lift up our heart to God in this petition: Let them curse,
   but bless thou. He prays (v. 28), Let thy servant rejoice. Those that
   know how to value God's blessing, let them but be sure of it, and they
   will be glad of it.

   III. He prays that his enemies might be ashamed (v. 28), clothed with
   shame (v. 29), that they might cover themselves with their own
   confusion, that they might be left to themselves, to do that which
   would expose them and manifest their folly before all men, or rather
   that they might be disappointed in their designs and enterprises
   against David, and thereby might be filled with shame, as the
   adversaries of the Jews were, Neh. vi. 16. Nay, in this he prays that
   they might be brought to repentance, which is the chief thing we should
   beg of God for our enemies. Sinners indeed bring shame upon themselves,
   but they are true penitents that take shame to themselves and cover
   themselves with their own confusion.

   IV. He pleads God's glory, the honour of his name:--Do for me, for thy
   name's sake (v. 21), especially the honour of his goodness, by which he
   has proclaimed his name: "Deliver me, because thy mercy is good; it is
   what thou thyself dost delight in, and it is what I do depend upon.
   Save me, not according to my merit, for I have none to pretend to, but
   according to thy mercy; let that be the fountain, the reason, the
   measure, of my salvation."

   Lastly, He concludes the psalm with joy, the joy of faith, joy in
   assurance that his present conflicts would end in triumphs. 1. He
   promises God that he will praise him (v. 30): "I will greatly praise
   the Lord, not only with my heart, but with my mouth; I will praise him,
   not in secret only, but among the multitude." 2. He promises himself
   that he shall have cause to praise God (v. 31): He shall stand at the
   right hand of the poor, night to him, a present help; he shall stand at
   his right hand as his patron and advocate to plead his cause against
   his accusers and to bring him off, to save him from those that condemn
   his soul and would execute their sentence if they could. God was
   David's protector in his sufferings, and was present also with the Lord
   Jesus in his, stood at his right hand, so that he was not moved (Ps.
   xvi. 8), saved his soul from those that pretended to be the judges of
   it, and received it into his own hands. Let all those that suffer
   according to the will of God commit the keeping of their souls to him.
     __________________________________________________________________

P S A L M S

  PSALM CX.

   This psalm is pure gospel; it is only, and wholly, concerning Christ,
   the Messiah promised to the fathers and expected by them. It is plain
   that the Jews of old, even the worst of them, so understood it, however
   the modern Jews have endeavoured to pervert it and to rob us of it; for
   when the Lord Jesus proposed a question to the Pharisees upon the first
   words of this psalm, where he takes it for granted that David, in
   spirit, calls Christ his Lord though he was his Son, they chose rather
   to say nothing, and to own themselves gravelled, than to make it a
   question whether David does indeed speak of the Messiah or no; for they
   freely yield so plain a truth, though they foresee it will turn to
   their own disgrace, Matt. xxii. 41, &c. Of him therefore, no doubt, the
   prophet here speaks of him and of no other man. Christ, as our
   Redeemer, executes the office of a prophet, of a priest, and of a king,
   with reference both to his humiliation and his exaltation; and of each
   of these we have here an account. I. His prophetical office, ver. 2.
   II. His priestly office, ver. 4. III. His kingly office, ver. 1, 3, 5,
   6. IV. His estates of humiliation and exaltation, ver. 7. In singing
   this psalm we must act faith upon Christ, submit ourselves entirely to
   him, to his grace and government, and triumph in him as our prophet,
   priest, and king, by whom we hope to be ruled, and taught, and saved,
   for ever, and as the prophet, priest, and king, of the whole church,
   who shall reign till he has put down all opposing rule, principality,
   and power, and delivered up the kingdom to God the Father.

The Messiah's Dominion.

   A psalm of David.

   1 The Lord said unto my Lord, Sit thou at my right hand, until I make
   thine enemies thy footstool.   2 The Lord shall send the rod of thy
   strength out of Zion: rule thou in the midst of thine enemies.   3 Thy
   people shall be willing in the day of thy power, in the beauties of
   holiness from the womb of the morning: thou hast the dew of thy youth.
     4 The Lord hath sworn, and will not repent, Thou art a priest for
   ever after the order of Melchizedek.

   Some have called this psalm David's creed, almost all the articles of
   the Christian faith being found in it; the title calls it David's
   psalm, for in the believing foresight of the Messiah he both praised
   God and solaced himself, much more may we, in singing it, to whom that
   is fulfilled, and therefore more clearly revealed, which is here
   foretold. Glorious things are here spoken of Christ, and such as oblige
   us to consider how great he is.

   I. That he is David's Lord. We must take special notice of this because
   he himself does. Matt. xxii. 43, David, in spirit, calls him Lord. And
   as the apostle proves the dignity of Melchizedek, and in him of Christ,
   by this, that so great a man as Abraham was paid him tithes (Heb. vii.
   4), so we may by this prove the dignity of the Lord Jesus that David,
   that great man, called him his Lord; by him that king acknowledges
   himself to reign, and to him to be acceptable as a servant to his lord.
   Some think he calls him his Lord because he was the Lord that was to
   descend from him, his son and yet his Lord. Thus him immediate mother
   calls him her Saviour (Luke i. 47); even his parents were his subjects,
   his saved ones.

   II. That he is constituted a sovereign Lord by the counsel and decree
   of God himself: The Lord, Jehovah, said unto him, Sit as a king. He
   receives of the Father this honour and glory (2 Pet. i. 17), from him
   who is the fountain of honour and power, and takes it not to himself.
   He is therefore rightful Lord, and his title is incontestable; for what
   God has said cannot be gainsaid. He is therefore everlasting Lord; for
   what God has said shall not be unsaid. He will certainly take and keep
   possession of that kingdom which the Father has committed to him, and
   none can hinder.

   III. That he was to be advanced to the highest honour, and entrusted
   with an absolute sovereign power both in heaven and in earth: Sit thou
   at my right hand. Sitting is a resting posture; after his services and
   sufferings, he entered into rest from all his labours. It is a ruling
   posture; he sits to give law, to give judgment. It is a remaining
   posture; he sits like a king for ever. Sitting at the right hand of God
   denotes both his dignity and his dominion, the honour put upon him and
   the trusts reposed in him by the Father. All the favours that come from
   God to man, and all the service that comes from man to God, pass
   through his hand.

   IV. That all his enemies were in due time to be made his footstool, and
   not till then; but then also he must reign in the glory of the
   Mediator, though the work of the Mediator will be, in a manner, at an
   end. Note, 1. Even Christ himself has enemies that fight against his
   kingdom and subjects, his honour and interest, in the world. There are
   those that will not have him to reign over them, and thereby they join
   themselves to Satan, who will not have him to reign at all. 2. These
   enemies will be made his footstool; he will subdue them and triumph
   over them; he will do it easily, as easily as we put a footstool in its
   proper place, and such a propriety there will be in it. He will make
   himself easy by the doing of it, as a man that sits with a footstool
   under his feet; he will subdue them in such a way as shall be most for
   his honour and their perpetual disgrace; he will tread down the wicked,
   Mal. iv. 3. 3. God the Father has undertaken to do it: I will make them
   thy footstool, who can do it. 4. It will not be done immediately. All
   his enemies are now in a chain, but not yet made his footstool. This
   the apostle observes. Heb. ii. 8, We see not yet all things put under
   him. Christ himself must wait for the completing of his victories and
   triumphs. 5. He shall wait till it is done; and all their might and
   malice shall not give the least disturbance to his government. His
   sitting at God's right hand is a pledge to him of his setting his feet,
   at last, on the necks of all his enemies.

   V. That he should have a kingdom set up in the world, beginning at
   Jerusalem (v. 2): "The Lord shall send the rod or sceptre of thy
   strength out of Zion, by which thy kingdom shall be erected,
   maintained, and administered." The Messiah, when he sits on the right
   hand of the Majesty in the heavens, will have a church on earth, and
   will have an eye to it; for he is King upon the holy hill of Zion (Ps.
   ii. 6), in opposition to Mount Sinai, that frightful mountain, on which
   the law was given, Heb. xii. 18, 24; Gal. iv. 24, 25. The kingdom of
   Christ took rise from Zion, the city of David, for he was the Son of
   David, and was to have the throne of his father David. By the rod of
   his strength, or his strong rod, is meant his everlasting gospel, and
   the power of the Holy Ghost going along with it--the report of the
   word, and the arm of the Lord accompanying it (Isa. liii. 1; Rom. i.
   16),--the gospel coming in word, and in power, and in the holy Ghost, 1
   Thess. i. 5. By the word and Spirit of God souls were to be reduced
   first, and brought into obedience to God, and then ruled and governed
   according to the will of God. This strong rod God sent forth; he poured
   out the Spirit, and gave both commissions and qualifications to those
   that preached the word, and ministered the Spirit, Gal. iii. 5. It was
   sent out of Zion, for there the Spirit was given, and there the
   preaching of the gospel among all nations must begin, at Jerusalem. See
   Luke xxiv. 47, 49. Out of Zion must go forth the law of faith, Isa. ii.
   3. Note, The gospel of Christ, being sent of God, is mighty through God
   to do wonders, 2 Cor. x. 4. It is the rod of Christ's strength. Some
   make it to allude not only to the sceptre of a prince, denoting the
   glory of Christ shining in the gospel, but to a shepherd's crook, his
   rod and staff, denoting the tender care of Christ takes of his church;
   for he is both the great and the good Shepherd.

   VI. That his kingdom, being set up, should be maintained and kept up in
   the world, in spite of all the oppositions of the power of darkness. 1.
   Christ shall rule, shall give laws, and govern his subjects by them,
   shall perfect them, and make them easy and happy, shall do his own
   will, fulfil his own counsels, and maintain his own interests among
   men. His kingdom is of God, and it shall stand; his crown sits firmly
   on his head, and there it shall flourish. 2. He shall rule in the midst
   of his enemies. He sits in heaven in the midst of his friends; his
   throne of glory there is surrounded with none but faithful worshippers
   of him, Rev. v. 11. But he rules on earth in the midst of his enemies,
   and his throne of government here is surrounded with those that hate
   him and fight against him. Christ's church is a lily among thorns, and
   his disciples are sent forth as sheep in the midst of wolves; he knows
   where they dwell, even where Satan's seat is (Rev. ii. 13), and this
   redounds to his honour that he not only keeps his ground, but gains his
   point, notwithstanding all the malignant policies and powers of hell
   and earth, which cannot shake the rock on which the church is built.
   Great is the truth, and will prevail.

   VII. That he should have a great number of subjects, who should be to
   him for a name and a praise, v. 3.

   1. That they should be his own people, and such as he should have an
   incontestable title to. They are given to him by the Father, who gave
   them their lives and beings, and to whom their lives and beings were
   forfeited. Thine they were and thou gavest them me, John xvii. 6. They
   are redeemed by him; he has purchased them to be to himself a peculiar
   people, Tit. ii. 14. They are his by right, antecedent to their
   consent. He had much people in Corinth before they were converted, Acts
   xviii. 10.

   2. That they should be a willing people, a people of willingness,
   alluding to servants that choose their service and are not coerced to
   it (they love their masters and would not go out free), to soldiers
   that are volunteers and not pressed men ("Here am I, send me"), to
   sacrifices that are free-will offerings and not offered of necessity;
   we present ourselves living sacrifices. Note, Christ's people are a
   willing people. The conversion of a soul consists in its being willing
   to be Christ's, coming under his yoke and into his interests, with an
   entire compliancy and satisfaction.

   3. That they should be so in the day of his power, in the day of thy
   muster (so some); when thou art enlisting soldiers thou shalt find a
   multitude of volunteers forward to be enlisted; let but the standard be
   set up and the Gentiles will seek to it, Isa. xi. 10; lx. 3. Or when
   thou art drawing them out to battle they shall be willing to follow the
   Lamb whithersoever he goes, Rev. xiv. 4. In the day of thy armies (so
   some); "when the first preachers of the gospel shall be sent forth, as
   Christ's armies, to reduce apostate men, and to ruin the kingdom of
   apostate angels, then all that are thy people shall be willing; that
   will be thy time of setting up thy kingdom." In the day of thy
   strength, so we take it. There is a general power which goes along with
   the gospel to all, proper to make them willing to be Christ's people,
   arising from the supreme authority of its great author and the
   intrinsic excellency of the things themselves contained in it, besides
   the undeniable miracles that were wrought for the confirmation of it.
   And there is also a particular power, the power of the Spirit, going
   along with the power of the word, to the people of Christ, which is
   effectual to make them willing. The former leaves sinners without
   matter of excuse; this leaves saints without matter of boasting.
   Whoever are willing to be Christ's people, it is the free and mighty
   grace of God that makes them so.

   4. That they should be so in the beauty of holiness, that is, (1.) They
   shall be allured to him by the beauty of holiness; they shall be
   charmed into a subjection to Christ by the sight given them of his
   beauty, who is the holy Jesus, and the beauty of the church, which is
   the holy nation. (2.) They shall be admitted by him into the beauty of
   holiness, as spiritual priests, to minister in his sanctuary; for by
   the blood of Jesus we have boldness to enter into the holiest. (3.)
   They shall attend upon him in the beautiful attire or ornaments of
   grace and sanctification. Note, Holiness is the livery of Christ's
   family and that which becomes his house for ever. Christ's soldiers are
   all thus clothed; these are the colours they wear. The armies of heaven
   follow him in fine linen, clean and white, Rev. xix. 14.

   5. That he should have great numbers of people devoted to him. The
   multitude of the people is the honour of the prince, and that shall be
   the honour of this prince. From the womb of the morning thou hast the
   dew of thy youth, that is, abundance of young converts, like the drops
   of dew in a summer's morning. In the early days of the gospel, in the
   morning of the New Testament, the youth of the church, great numbers
   flocked to Christ, and there were multitudes that believed, a remnant
   of Jacob, that was as dew from the Lord, Mic. v. 7; Isa. lxiv. 4, 8. Or
   thus? "From the womb of the morning (from their very childhood) thou
   hast the dew of thy people's youth, that is, their hearts and
   affections when they are young; it is thy youth, because it is
   dedicated to thee." The dew of the youth is a numerous, illustrious,
   hopeful show of young people flocking to Christ, which would be to the
   world as dew to the ground, to make it fruitful. Note, The dew of our
   youth, even in the morning of our days, ought to be consecrated to our
   Lord Jesus.

   6. That he should be not only a king, but a priest, v. 4. The same Lord
   that said, Sit thou at my right hand, swore, and will not repent, Thou
   art a priest, that is, Be thou a priest; for by the word of his oath he
   was consecrated. Note, (1.) Our Lord Jesus Christ is a priest. He was
   appointed to that office and faithfully executes it; he is ordained for
   men in things pertaining to God, to offer gifts and sacrifices for sin
   (Heb. v. 1), to make atonement for our sins and to recommend our
   services to God's acceptance. He is God's minister to us, and our
   advocate with God, and so is a Mediator between us and God. (2.) He is
   a priest for ever. He was designed for a priest, in God's eternal
   counsels; he was a priest to the Old-Testament saints, and will be a
   priest for all believers to the end of time, Heb. xiii. 8. He is said
   to be a priest for ever, not only because we are never to expect any
   other dispensation of grace than this by the priesthood of Christ, but
   because the blessed fruits and consequences of it will remain to
   eternity. (3.) He is made a priest with an oath, which the apostle
   urges to prove the pre-eminence of his priesthood above that of Aaron,
   Heb. vii. 20, 21. The Lord has sworn, to show that in the commission
   there was no implied reserve of a power of revocation; for he will not
   repent, as he did concerning Eli's priesthood, 1 Sam. ii. 30. This was
   intended for the honour of Christ and the comfort of Christians. The
   priesthood of Christ is confirmed by the highest ratifications
   possible, that it might be an unshaken foundation for our faith and
   hope to build upon. (4.) He is a priest, not of the order of Aaron, but
   of that of Melchizedek, which, as it was prior, so it was upon many
   accounts superior, to that of Aaron, and a more lively representation
   of Christ's priesthood. Melchizedek was a priest upon his throne, so is
   Christ (Zech. vi. 13), king of righteousness and king of peace.
   Melchizedek had no successor, nor has Christ; his is an unchangeable
   priesthood. The apostle comments largely upon these words (Heb. vii.)
   and builds on them his discourse of Christ's priestly office, which he
   shows was no new notion, but built upon this most sure word of
   prophecy. For, as the New Testament explains the Old, so the Old
   Testament confirms the New, and Jesus Christ is the Alpha and Omega of
   both.

The Messiah's Dominion.

   5 The Lord at thy right hand shall strike through kings in the day of
   his wrath.   6 He shall judge among the heathen, he shall fill the
   places with the dead bodies; he shall wound the heads over many
   countries.   7 He shall drink of the brook in the way: therefore shall
   he lift up the head.

   Here we have our great Redeemer,

   I. Conquering his enemies (v. 5, 6) in order to the making of them his
   footstool, v. 1. Our Lord Jesus will certainly bring to nought all the
   opposition made to his kingdom, and bring to ruin all those who make
   that opposition and persist in it. He will be too hard for those,
   whoever they may be, that fight against him, against his subjects and
   the interest of his kingdom among men, either by persecutions or by
   perverse disputings. Observe here,

   1. The conqueror: The Lord--Adonai, the Lord Jesus, he to whom all
   judgment is committed, he shall make his own part good against his
   enemies. The Lord at thy right hand, O church! so some; that is, the
   Lord that is nigh unto his people, and a very present help to them,
   that is at their right hand, to strengthen and succour them, shall
   appear for them against his and their enemies. See Ps. cix. 31. He
   shall stand at the right hand of the poor, Ps. xvi. 8. Some observe
   that when Christ is said to do his work at the right hand of his church
   it intimates that, if we would have Christ to appear for us, we must
   bestir ourselves, 2 Sam. v. 24. Or, rather, At thy right hand, O God!
   referring to v. 1, in the dignity and dominion to which he is advanced.
   Note, Christ's sitting at the right hand of God speaks as much terror
   to his enemies as happiness to his people.

   2. The time fixed for this victory: In the day of his wrath, that is,
   the time appointed for it, when the measure of their iniquities is full
   and they are ripe for ruin. When the day of his patience has expired,
   when the day of his wrath comes. Note, (1.) Christ has wrath of his
   own, as well as grace. It concerns us to kiss the Son, for he can be
   angry (Ps. ii. 12) and we read of the wrath of the Lamb, Rev. vi. 16.
   (2.) There is a day of wrath set, a year of recompences for the
   controversy of Zion, the year of the redeemed. The time is set for the
   destruction of particular enemies, and when that time shall come it
   shall be done, how unlikely soever it may seem; but the great day of
   his wrath will be at the end of time, Rev. vi. 17.

   3. The extent of this victory. (1.) It shall reach very high: He shall
   strike through kings. The greatest of men, that set themselves against
   Christ, shall be made to fall before him. Though they be kings of the
   earth, and rulers, accustomed to carry their point, they cannot carry
   it against Christ, they do but make themselves ridiculous by the
   attempt, Ps. ii. 2-5. Be their power among men ever so despotic, Christ
   will call them to an account; be their strength ever so great, their
   policies ever so deep, Christ will be too hard for them, and wherein
   they deal proudly he will be above them. Satan is the prince of this
   world, Death the king of terrors, and we read of kings that make war
   with the Lamb; but they shall all be brought down and broken. (2.) It
   shall reach very far. The trophies of Christ's victories will be set up
   among the heathen, and in many countries, wherever any of his enemies
   are, not his eye only, but his hand, shall find them out (Ps. xxi. 8)
   and his wrath shall follow them. He will plead with all nations, Joel
   iii. 2.

   4. The equity of this victory: He shall judge among them. It is not a
   military execution, which is done in fury, but a judicial one. Before
   he condemns and slays, he will judge; he will make it appear that they
   have brought this ruin upon themselves, and have themselves rolled the
   stone which returns upon them, that he may be justified when he speaks
   and the heavens may declare his righteousness. See Rev. xix. 1, 2.

   5. The effect of this victory; it shall be the complete and utter ruin
   of all his enemies. He shall strike them through, for he strikes home
   and gives an incurable wound: He shall wound the heads, which seems to
   refer to the first promise of the Messiah (Gen. iii. 15), that he
   should bruise the serpent's head. He shall wound the head of his
   enemies, Ps. lxviii. 21. Some read it, He shall wound him that is the
   head over many countries, either Satan or Antichrist, whom the Lord
   shall consume with the breath of his mouth. He shall make such
   destruction of his enemies that he shall fill the places with the dead
   bodies. The slain of the Lord shall be many. See Isa. xxxiv. 3, &c.;
   Ezek. xxxix. 12, 14; Rev. xiv. 20; xix. 17, 18. The filling of the
   valleys (for so some read it) with dead bodies, perhaps denotes the
   filling of hell (which is sometimes compared to the valley of Hinnom,
   Isa. xxx. 33; Jer. vii. 32) with damned souls, for that will be the
   portion of those that persist in their enmity to Christ.

   II. We have here the Redeemer saving his friends and comforting them
   (v. 7); for their benefit, 1. He shall be humbled: He shall drink of
   the brook in the way, that bitter cup which the Father put into his
   hand. He shall be so abased and impoverished, and withal so intent upon
   his work, that he shall drink puddle-water out of the lakes in the
   highway; so some. The wrath of God, running in the channel of the curse
   of the law, was the brook in the way, in the way of his undertaking,
   which must go through, or which ran in the way of our salvation and
   obstructed it, which lay between us and heaven. Christ drank of this
   brook when he was made a curse for us, and therefore, when he entered
   upon his suffering, he went over the brook Kidron, John xviii. 1. He
   drank deeply of this black brook (so Kidron signifies), this bloody
   brook, so drank of the brook in the way as to take it out of the way of
   our redemption and salvation. 2. He shall be exalted: Therefore shall
   he lift up the head. When he died he bowed the head (John xix. 30), but
   he soon lifted up the head by his own power in his resurrection. He
   lifted up the head as a conqueror, yea, more than a conqueror. This
   denotes not only his exaltation, but his exultation; not only his
   elevation, but his triumph in it. Col. ii. 15, Having spoiled
   principalities and powers, he made a show of them. David spoke as a
   type of him in this (Ps. xxvii. 6), Now shall my head be lifted up
   above my enemies. His exaltation was the reward of his humiliation;
   because he humbled himself, therefore God also highly exalted him,
   Phil. ii. 9. Because he drank of the brook in the way therefore he
   lifted up his own head, and so lifted up the heads of all his faithful
   followers, who, if they suffer with him, shall also reign with him.
     __________________________________________________________________

P S A L M S

  PSALM CXI.

   This and divers of the psalms that follow it seem to have been penned
   by David for the service of the church in their solemn feasts, and not
   upon any particular occasion. This is a psalm of praise. The title of
   it is "Hallelujah--Praise you the Lord," intimating that we must
   address ourselves to the use of this psalm with hearts disposed to
   praise God. It is composed alphabetically, each sentence beginning with
   a several letter of the Hebrew alphabet, in order exactly, two
   sentences to each verse, and three a piece to the last two. The
   psalmist, exhorting to praise God, I. Sets himself for an example, ver.
   1. II. Furnishes us with matter for praise from the works of God. 1.
   The greatness of his works and the glory of them. 2. The righteousness
   of them. 3. The goodness of them. 4. The power of them. 5. The
   conformity of them to his word of promise. 6. The perpetuity of them.
   These observations are intermixed, ver. 2-9. III. He recommends the
   holy fear of God, and conscientious obedience to his commands, as the
   most acceptable way of praising God, ver. 10.

The Excellence of the Divine Works.

   1 Praise ye the Lord. I will praise the Lord with my whole heart, in
   the assembly of the upright, and in the congregation.   2 The works of
   the Lord are great, sought out of all them that have pleasure therein.
     3 His work is honourable and glorious: and his righteousness endureth
   for ever.   4 He hath made his wonderful works to be remembered: the
   Lord is gracious and full of compassion.   5 He hath given meat unto
   them that fear him: he will ever be mindful of his covenant.

   The title of the psalm being Hallelujah, the psalmist (as every author
   ought to have) has an eye to his title, and keeps to his text.

   I. He resolves to praise God himself, v. 1. What duty we call others to
   we must oblige and excite ourselves to; nay, whatever others do,
   whether they will praise God or no, we and our houses must determine to
   do it, we and our hearts; for such is the psalmist's resolution here: I
   will praise the Lord with my whole heart. My heart, my whole heart,
   being devoted to his honour, shall be employed in this work; and this
   in the assembly, or secret, of the upright, in the cabinet-council, and
   in the congregation of Israelites. Note, We must praise God both in
   private and in public, in less and greater assemblies, in our own
   families and in the courts of the Lord's house; but in both it is most
   comfortable to do it in concert with the upright, who will heartily
   join in it. Private meetings for devotion should be kept up as well as
   more public and promiscuous assemblies.

   II. He recommends to us the works of the Lord as the proper subject of
   our meditations when we are praising him--the dispensations of his
   providence towards the world, towards the church, and towards
   particular persons. 1. God's works are very magnificent, great like
   himself; there is nothing in them that is mean or trifling: they are
   the products of infinite wisdom and power, and we must say this upon
   the first view of them, before we come to enquire more particularly
   into them, that the works of the Lord are great, v. 2. There is
   something in them surprising, and that strikes an awe upon us. All the
   works of the Lord are spoken of as one (v. 3); it is his work, such is
   the beauty and harmony of Providence and so admirably do all its
   dispensations centre in one design; it was cried to the wheels, O
   wheel! Ezek. x. 13. Take all together, and it is honourable and
   glorious, and such as becomes him. 2. They are entertaining and
   exercising to the inquisitive--sought out of all those that have
   pleasure therein. Note, (1.) All that truly love God have pleasure in
   his works, and reckon all well that he does; nor do their thoughts
   dwell upon any subject with more delight than on the works of God,
   which the more they are looked into the more they give us of a pleasing
   surprise. (2.) Those that have pleasure in the works of God will not
   take up with a superficial transient view of them, but will diligently
   search into them and observe them. In studying both natural and
   political history we should have this in our eye, to discover the
   greatness and glory of God's works. (3.) These works of God, that are
   humbly and diligently sought into, shall be sought out; those that seek
   shall find (so some read); they are found of all those that have
   pleasure in them, or found in all their parts, designs, purposes, and
   several concernments (so Dr. Hammond), for the secret of the Lord is
   with those that fear him, Ps. xxv. 14. 3. They are all justly and holy;
   His righteousness endures for ever. Whatever he does, he never did, nor
   ever will do, any wrong to any of his creatures; and therefore his
   works endure for ever (Eccl. iii. 14) because the righteousness of them
   endures. 4. They are admirable and memorable, fit to be registered and
   kept on record. Much that we do is so trifling that it is not fit to be
   spoken of or told again; the greatest kindness is to forget it. But
   notice is to be taken of God's works, and an account to be kept of them
   (v. 4). He has made his wonderful works to be remembered; he has done
   that which is worthy to be remembered, which cannot but be remembered,
   and he has instituted ways and means for the keeping of some of them in
   remembrance, as the deliverance of Israel out of Egypt by the passover.
   He has made himself a memorial by his wonderful works (so some read
   it); see Isa. lxiii. 10. By that which God did with his glorious arm he
   made himself an everlasting name. 5. They are very kind. In them the
   Lord shows that he is gracious and full of compassion. As of the works
   of creation, so of the works of providence, we must say, They are not
   only all very great, but all very good. Dr. Hammond takes this to be
   the name which God has made to himself by his wonderful works, the same
   with that which he proclaimed to Moses, The Lord God is gracious and
   merciful, Exod. xxiv. 6. God's pardoning sin is the most wonderful of
   all his works and which ought to be remembered to his glory. It is a
   further instance of his grace and compassion that he has given meat to
   those that fear him, v. 5. He gives them their daily bread, food
   convenient for them; so he does to others by common providence, but to
   those that fear him he gives it by covenant and in pursuance of the
   promise, for it follows, He will be ever mindful of his covenant; so
   that they can taste covenant-love even in common mercies. Some refer
   this to the manna with which God fed his people Israel in the
   wilderness, others to the spoil they got from the Egyptians when they
   came out with great substance, according to the promise, Gen. xv. 14.
   When God broke the heads of leviathan he gave him to be meat to his
   people, Ps. lxxiv. 14. He has given prey to those that fear him (so the
   margin has it), not only fed them, but enriched them, and given their
   enemies to be a prey to them. 6. They are earnests of what he will do,
   according to his promise: He will ever be mindful of his covenant, for
   he has ever been so; and, as he never did, so he never will, let one
   jot or tittle of it fall to the ground. Though God's people have their
   infirmities, and are often unmindful of his commands, yet he will ever
   be mindful of his covenant.

The Happiness of the Righteous.

   6 He hath showed his people the power of his works, that he may give
   them the heritage of the heathen.   7 The works of his hands are verity
   and judgment; all his commandments are sure.   8 They stand fast for
   ever and ever, and are done in truth and uprightness.   9 He sent
   redemption unto his people: he hath commanded his covenant for ever:
   holy and reverend is his name.   10 The fear of the Lord is the
   beginning of wisdom: a good understanding have all they that do his
   commandments: his praise endureth for ever.

   We are here taught to give glory to God,

   I. For the great things he has done for his people, for his people
   Israel, of old and of late: He has shown his people the power of his
   works (v. 6), in what he has wrought for them; many a time he has given
   proofs of his omnipotence, and shown them what he can do, and that
   there is nothing too hard for him to do. Two things are specified to
   show the power of his works:--1. The possession God gave to Israel in
   the land of Canaan, that he might give them, or in giving them, the
   heritage of the heathen. This he did in Joshua's time, when the seven
   nations were subdued, and in David's time, when the neighbouring
   nations were many of them brought into subjection to Israel and became
   tributaries to David. Herein God showed his sovereignty, in disposing
   of kingdoms as he pleases, and his might, in making good his disposals.
   If God will make the heritage of the heathen to be the heritage of
   Israel, who can either arraign his counsel or stay his hand? 2. The
   many deliverances which he wrought for his people when by their
   iniquities they had sold themselves into the hand of their enemies (v.
   9): He sent redemption unto his people, not only out of Egypt at first,
   but often afterwards; and these redemptions were typical of the great
   redemption which in the fulness of time was to be wrought out by the
   Lord Jesus, that redemption in Jerusalem which so many waited for.

   II. For the stability both of his word and of his works, which assure
   us of the great things he will do for them. 1. What God has done shall
   never be undone. He will not undo it himself, and men and devils cannot
   (v. 7): The works of his hand are verity and judgment (v. 8), that is,
   they are done in truth and uprightness; all he does is consonant to the
   eternal rules and reasons of equity, all according to the counsel of
   his wisdom and the purpose of his will, all well done and therefore
   there is nothing to be altered or amended, but his works are firm and
   unchangeable. Upon the beginning of his works we may depend for the
   perfecting of them; work that is done properly will last, will neither
   go to decay nor sink under the stress that is laid upon it. 2. What God
   has said shall never be unsaid: All his commandments are sure, all
   straight and therefore all steady. His purposes, the rule of his
   actions, shall all have their accomplishment: Has he spoken, and will
   he not make it good? No doubt he will; whether he commands light or
   darkness, it is done as he commands. His precepts, the rule of our
   actions, are unquestionably just and good, and therefore unchangeable
   and not to be repealed; his promises and threatenings are all sure, and
   will be made good; nor shall the unbelief of man make either the one or
   the other of no effect. They are established, and therefore they stand
   fast for ever and ever, and the scripture cannot be broken. The wise
   God is never put upon new counsels, nor obliged to take new measures,
   either in his laws or in his providences. All is said, as all is done,
   in truth and uprightness, and therefore it is immutable. Men's folly
   and falsehood make them unstable in all their ways, but infinite wisdom
   and truth for ever exclude retraction and revocation: He has commanded
   his covenant for ever. God's covenant is commanded, for he has made it
   as one that has an incontestable authority to prescribe both what we
   must do and what we must expect, and an unquestionable ability to
   perform both what he has promised in the blessings of the covenant and
   what he has threatened in the curses of it, Ps. cv. 8.

   III. For the setting up and establishing of religion among men. Because
   holy and reverend is his name, and the fear of him is the beginning of
   wisdom, therefore his praise endureth for ever, that is, he is to be
   everlastingly praised. 1. Because the discoveries of religion tend so
   much to his honour. Review what he has made known of himself in his
   word and in his works, and you will see, and say, that God is great and
   greatly to be feared; for his name is holy, his infinite purity and
   rectitude appear in all that whereby he has made himself known, and
   because it is holy therefore it is reverend, and to be thought of and
   mentioned with a holy awe. Note, What is holy is reverend; the angels
   have an eye to God's holiness when they cover their faces before him,
   and nothing is more man's honour than his sanctification. It is in his
   holy places that God appears most terrible, Ps. lxviii. 35; Lev. x. 3.
   2. Because the dictates of religion tend so much to man's happiness. We
   have reason to praise God that the matter is so well contrived that our
   reverence of him and obedience to him are as much our interest as they
   are our duty. (1.) Our reverence of him is so: The fear of the Lord is
   the beginning of wisdom. It is not only reasonable that we should fear
   God, because his name is reverend and his nature is holy, but it is
   advantageous to us. It is wisdom; it will direct us to speak and act as
   becomes us, in a consistency with ourselves, and for our own benefit.
   It is the head of wisdom, that is (as we read it), it is the beginning
   of wisdom. Men can never begin to be wise till they begin to fear God;
   all true wisdom takes its rise from true religion, and has its
   foundation in it. Or, as some understand it, it is the chief wisdom,
   and the most excellent, the first in dignity. It is the principal
   wisdom, and the principal of wisdom, to worship God and give honour to
   him as our Father and Master. Those manage well who always act under
   the government of his holy fear. (2.) Our obedience to him is so: A
   good understanding have all those that do his commandments. Where the
   fear of the Lord rules in the heart there will be a constant
   conscientious care to keep his commandments, not to talk of them, but
   to do them; and such have a good understanding, that is, [1.] They are
   well understood; their obedience is graciously accepted as a plain
   indication of their mind that they do indeed fear God. Compare Prov.
   iii. 4, So shalt thou find favour and good understanding. God and man
   will look upon those as meaning well, and approve of them, who make
   conscience of their duty, though they have their mistakes. What is
   honestly intended shall be well taken. [2.] They understand well.
   First, It is a sign that they do understand well. The most obedient are
   accepted as the most intelligent; those understand themselves and their
   interest best that make God's law their rule and are in every thing
   ruled by it. A great understanding those have that know God's
   commandments and can discourse learnedly of them, but a good
   understanding have those that do them and walk according to them.
   Secondly, It is the way to understand better: A good understanding are
   they to all that do them; the fear of the Lord and the laws of that
   give men a good understanding, and are able to make them wise unto
   salvation. If any man will do his will, he shall know more and more
   clearly of the doctrine of Christ, John vii. 17. Good success have all
   those that do them (so the margin), according to what was promised to
   Joshua if he would observe to do according to the law. Josh. i. 8, Then
   thou shalt make thy way prosperous and shalt have good success. We have
   reason to praise God, to praise him for ever, for putting man into such
   a fair way to happiness. Some apply the last words rather to the good
   man who fears the Lord than to the good God: His praise endures for
   ever. It is not of men perhaps, but it is of God (Rom. ii. 29), and
   that praise which is of God endures for ever when the praise of men is
   withered and gone.
     __________________________________________________________________

P S A L M S

  PSALM CXII.

   This psalm is composed alphabetically, as the former is, and is (like
   the former) entitled "Hallelujah," though it treats of the happiness of
   the saints, because it redounds to the glory of God, and whatever we
   have the pleasure of he must have the praise of. It is a comment upon
   the last verse of the foregoing psalm, and fully shows how much it is
   our wisdom to fear God and do his commandments. We have here, I. The
   character of the righteous, ver. 1. II. The blessedness of the
   righteous. 1. There is a blessing entailed upon their posterity, ver.
   2. 2. There is a blessing conferred upon themselves. (1.) Prosperity
   outward and inward, ver. 3. (2.) Comfort, ver. 4. (3.) Wisdom, ver. 5.
   (4.) Stability, ver. 6-8. (5.) Honour, ver. 6, 9. III. The misery of
   the wicked, ver. 10. So that good and evil are set before us, the
   blessing and the curse. In singing this psalm we must not only teach
   and admonish ourselves and one another to answer to the characters here
   given of the happy, but comfort and encourage ourselves and one another
   with the privileges and comforts here secured to the holy.

The Character of the Righteous.

   1 Praise ye the Lord. Blessed is the man that feareth the Lord, that
   delighteth greatly in his commandments.   2 His seed shall be mighty
   upon earth: the generation of the upright shall be blessed.   3 Wealth
   and riches shall be in his house: and his righteousness endureth for
   ever.   4 Unto the upright there ariseth light in the darkness: he is
   gracious, and full of compassion, and righteous.   5 A good man showeth
   favour, and lendeth: he will guide his affairs with discretion.

   The psalmist begins with a call to us to praise God, but immediately
   applies himself to praise the people of God; for whatever glory is
   acknowledged to be on them it comes from God, and must return to him;
   as he is their praise, so they are his. We have reason to praise the
   Lord that there are a people in the world who fear him and serve him,
   and that they are a happy people, both which are owing entirely to the
   grace of God. Now here we have,

   I. A description of those who are here pronounced blessed, and to whom
   these promises are made.

   1. They are well-principled with pious and devout affections. Those
   have the privileges of God's subjects, not who cry, Lord, Lord, but who
   are indeed well affected to his government. (1.) They are such as stand
   in awe of God and have a constant reverence for his majesty and
   deference to his will. The happy man is he that fears the Lord, v. 1.
   (2.) They are such as take a pleasure in their duty. He that fears the
   Lord, as a Father, with the disposition of a child, not of a slave,
   delights greatly in his commandments, is well pleased with them and
   with the equity and goodness of them; they are written in his heart; it
   is his choice to be under them, and he calls them an easy, a pleasant,
   yoke; it is his delight to be searching into and conversing with God's
   commandments, by reading, hearing, and meditation, Ps. i. 2. He
   delights not only in God's promises, but in his precepts, and thinks
   himself happy under God's government as well as in his favour. It is a
   pleasure to him to be found in the way of his duty, and he is in his
   element when he is in the service of God. Herein he delights greatly,
   more than in any of the employments and enjoyments of this world. And
   what he does in religion is done from principle, because he sees
   amiableness in religion and advantage by it.

   2. They are honest and sincere in their professions and intentions.
   They are called the upright (v. 2, 4), who are really as good as they
   seem to be, and deal faithfully both with God and man. There is no true
   religion without sincerity; that is gospel-perfection.

   3. They are both just and kind in all their dealings: He is gracious,
   full of compassion, and righteous (v. 4), dares not do any wrong to any
   man, but does to every man all the good he can, and that from a
   principle of compassion and kindness. It was said of God, in the
   foregoing psalm (v. 4), He is gracious, and full of compassion; and
   here it is said of the good man that he is so; for herein we must be
   followers of God as dear children; be merciful as he is. He is full of
   compassion, and yet righteous; what he does good with is what he came
   honestly by. God hates robbery for burnt-offerings, and so does he. One
   instance is given of his beneficence (v. 5): He shows favour and lends.
   Sometimes there is as much charity in lending as in giving, as it
   obliges the borrower both to industry and honesty. He is gracious and
   lends (Ps. xxxvii. 26); he does it from a right principle, not as the
   usurer lends for his own advantage, nor merely out of generosity, but
   out of pure charity; he does it in a right manner, not grudgingly, but
   pleasantly, and with a cheerful countenance.

   II. The blessedness that is here entailed upon those that answer to
   these characters. Happiness, all happiness, to the man that feareth the
   Lord. Whatever men think or say of them, God says that they are
   blessed; and his saying so makes them so.

   1. The posterity of good men shall fare the better for his goodness (v.
   2): His seed shall be mighty on earth. Perhaps he himself shall not be
   so great in the world, nor make such a figure, as his seed after him
   shall for his sake. Religion has been the raising of many a family, if
   not so as to advance it high, yet so as to fix it firmly. When good men
   themselves are happy in heaven their seed perhaps are considerable on
   earth, and will themselves own that it is by virtue of a blessing
   descending from them. The generation of the upright shall be blessed;
   if they tread in their steps, they shall be the more blessed for their
   relation to them, beloved for the Father's sake (Rom. xi. 28), for so
   runs the covenant--I will be a God to thee, and to thy seed; while the
   seed of evil-doers shall never be renowned. Let the children of godly
   parents value themselves upon it, and take heed of doing any thing to
   forfeit the blessing entailed upon the generation of the upright.

   2. They shall prosper in the world, and especially their souls shall
   prosper, v. 3. (1.) They shall be blessed with outward prosperity as
   far as is good for them: Wealth and riches shall be in the upright
   man's house, not in his heart (for he is none of those in whom the love
   of money reigns), perhaps not so much in his hand (for he only begins
   to raise the estate), but in his house; his family shall grow rich when
   he is gone. But, (2.) That which is much better is that they shall be
   blessed with spiritual blessings, which are the true riches. His wealth
   shall be in his house, for he must leave that to others; but his
   righteousness he himself shall have the comfort of to himself, it
   endures for ever. Grace is better than gold, for it will outlast it. He
   shall have wealth and riches, and yet shall keep up his religion, and
   in a prosperous condition shall still hold fast his integrity, which
   many, who kept it in the storm, throw off and let go in the sunshine.
   Then worldly prosperity is a blessing when it does not make men cool in
   their piety, but they still persevere in that; and when this endures in
   the family, and goes along with the wealth and riches, and the heirs of
   the father's estate inherit his virtues too, that is a happy family
   indeed. However, the good man's righteousness endures for ever in the
   crown of righteousness which fades not away.

   3. They shall have comfort in affliction (v. 4): Unto the upright there
   arises light in the darkness. It is here implied that good men may be
   in affliction; the promise does not exempt them from that. They shall
   have their share in the common calamities of human life; but, when they
   sit in darkness, the Lord shall be a light to them, Mic. vii. 8. They
   shall be supported and comforted under their troubles; their spirits
   shall be lightsome when their outward condition is clouded. Sat lucis
   intus--There is light enough within. During the Egyptian darkness the
   Israelites had light in their dwellings. They shall be in due time, and
   perhaps when they least expect it, delivered out of their troubles;
   when the night is darkest the day dawns; nay, at evening-time, when
   night was looked for, it shall be light.

   4. They shall have wisdom for the management of all their concerns, v.
   5. He that does good with his estate shall, through the providence of
   God, increase it, not by miracle, but by his prudence: He shall guide
   his affairs with discretion, and his God instructs him to discretion
   and teaches him, Isa. xxviii. 26. It is part of the character of a good
   man that he will use his discretion in managing his affairs, in getting
   and saving, that he may have to give. It may be understood of the
   affairs of his charity: He shows favour and lends; but then it is with
   discretion, that his charity may not be misplaced, that he may give to
   proper objects what is proper to be given and in due time and
   proportion. And it is part of the promise to him who thus uses
   discretion that God will give him more. Those who most use their wisdom
   see most of their need of it, and ask it of God, who has promised to
   give it liberally, Jam. i. 5. He will guide his words with judgment (so
   it is in the original); and there is nothing in which we have more
   occasion for wisdom than in the government of the tongue; blessed is he
   to whom God gives that wisdom.

The Blessedness of the Righteous; The Misery of the Wicked.

   6 Surely he shall not be moved for ever: the righteous shall be in
   everlasting remembrance.   7 He shall not be afraid of evil tidings:
   his heart is fixed, trusting in the Lord.   8 His heart is established,
   he shall not be afraid, until he see his desire upon his enemies.   9
   He hath dispersed, he hath given to the poor; his righteousness
   endureth for ever; his horn shall be exalted with honour.   10 The
   wicked shall see it, and be grieved; he shall gnash with his teeth, and
   melt away: the desire of the wicked shall perish.

   In these verses we have,

   I. The satisfaction of saints, and their stability. It is the happiness
   of a good man that he shall not be moved for ever, v. 6. Satan and his
   instruments endeavour to move him, but his foundation is firm and he
   shall never be moved, at least not moved for ever; if he be shaken for
   a time, yet he settles again quickly.

   1. A good man will have a settled reputation, and that is a great
   satisfaction. A good man shall have a good name, a name for good
   things, with God and good people: The righteous shall be in everlasting
   remembrance (v. 6); in this sense his righteousness (the memorial of
   it) endures for ever, v. 9. There are those that do all they can to
   sully his reputation and to load him with reproach; but his integrity
   shall be cleared up, and the honour of it shall survive him. Some that
   have been eminently righteous are had in a lasting remembrance on
   earth; wherever the scripture is read their good deeds are told for a
   memorial of them. And the memory of many a good man that is dead and
   gone is still blessed; but in heaven their remembrance shall be truly
   everlasting, and the honour of their righteousness shall there endure
   for ever, with the reward of it, in the crown of glory that fades not
   away. Those that are forgotten on earth, and despised, are remembered
   there, and honoured, and their righteousness found unto praise, and
   honour, and glory (1 Pet. i. 7); then, at furthest, shall the horn of a
   good man be exalted with honour, as that of the unicorn when he is a
   conqueror. Wicked men, now in their pride, lift up their horns on high,
   but they shall all be cut off, Ps. lxxv. 5, 10. The godly, in their
   humility and humiliation, have defiled their horn in the dust (Job xvi.
   15); but the day is coming when it shall be exalted with honour. That
   which shall especially turn to the honour of good men is their
   liberality and bounty to the poor: He has dispersed, he has given to
   the poor; he has not suffered his charity to run all in one channel, or
   directed it to some few objects that he had a particular kindness for,
   but he has dispersed it, given a portion to seven and also to eight,
   has sown beside all waters, and by thus scattering he has increased:
   and this is his righteousness, which endures for ever. Alms are called
   righteousness, not because they will justify us by making atonement for
   our evil deeds, but because they are good deeds, which we are bound to
   perform; so that if we are not charitable we are not just; we withhold
   good from those to whom it is due. The honour of this endures for ever,
   for it shall be taken notice of in the great day. I was hungry, and you
   gave me meat. This is quoted as an inducement and encouragement to
   charity, 2 Cor. ix. 9.

   2. A good man shall have a settled spirit, and that is a much greater
   satisfaction than the former; for so shall a man have rejoicing in
   himself alone, and not in another. Surely he shall not be moved,
   whatever happens, not moved either from his duty or from his comfort;
   for he shall not be afraid; his heart is established, v. 7, 8. This is
   a part both of the character and of the comfort of good people. It is
   their endeavour to keep their minds stayed upon God, and so to keep
   them calm, and easy, and undisturbed; and God has promised them both
   cause to do so and grace to do so. Observe, (1.) It is the duty and
   interest of the people of God not to be afraid of evil tidings, not to
   be afraid of hearing bad news; and, when they do, not to be put into
   confusion by it and into an amazing expectation of worse and worse, but
   whatever happens, whatever threatens, to be able to say, with blessed
   Paul, None of these things move me, neither will I fear, though the
   earth be removed, Ps. xlvi. 2. (2.) The fixedness of the heart is a
   sovereign remedy against the disquieting fear of evil tidings. If we
   keep our thoughts composed, and ourselves masters of them, our wills
   resigned to the holy will of God, our temper sedate, and our spirits
   even, under all the unevenness of Providence, we are well fortified
   against the agitations of the timorous. (3.) Trusting in the Lord is
   the best and surest way of fixing and establishing the heart. By faith
   we must cast anchor in the promise, in the word of God, and so return
   to him and repose in him as our rest. The heart of man cannot fix any
   where, to its satisfaction, but in the truth of God, and there it finds
   firm footing. (4.) Those whose hearts are established by faith will
   patiently wait till they have gained their point: He shall not be
   afraid, till he see his desire upon his enemies, that is, till he come
   to heaven, where he shall see Satan, and all his spiritual enemies,
   trodden under his feet, and, as Israel saw the Egyptians, dead on the
   sea-shore. Till he look upon his oppressors (so Dr. Hammond), till he
   behold them securely, and look boldly in their faces, as being now no
   longer under their power. It will complete the satisfaction of the
   saints, when they shall look back upon their troubles and pressures,
   and be able to say with St. Paul, when he had recounted the
   persecutions he endured (2 Tim. iii. 11), But out of them all the Lord
   delivered me.

   II. The vexation of sinners, v. 10. Two things shall fret them:--1. The
   felicity of the righteous: The wicked shall see the righteous in
   prosperity and honour and shall be grieved. It will vex them to see
   their innocency cleared and their low estate regarded, and those whom
   they hated and despised, and whose ruin they sought and hoped to see,
   the favourites of Heaven, and advanced to have dominion over them (Ps.
   xlix. 14); this will make them gnash with their teeth and pine away.
   This is often fulfilled in this world. The happiness of the saints is
   the envy of the wicked, and that envy is the rottenness of their bones.
   But it will most fully be accomplished in the other world, when it
   shall make damned sinners gnash with their teeth, to see Abraham afar
   off, and Lazarus in him bosom, to see all the prophets in the kingdom
   of God and themselves thrust out. 2. Their own disappointment: The
   desire of the wicked shall perish. Their desire was wholly to the world
   and the flesh, and they ruled over them; and therefore, when these
   perish, their joy is gone, and their expectations from them are cut
   off, to their everlasting confusion; their hope is as a spider's web.
     __________________________________________________________________

P S A L M S

  PSALM CXIII.

   This psalm begins and ends with "Hallelujah;" for, as many others, it
   is designed to promote the great and good work of praising God. I. We
   are here called upon and urged to praise God, ver. 1-3. II. We are here
   furnished with matter for praise, and words are put into our mouths, in
   singing which we must with holy fear and love give to God the glory of,
   1. The elevations of his glory and greatness, ver. 4, 5. 2. The
   condescensions of his grace and goodness (ver. 6-9), which very much
   illustrate one another, that we may be duly affected with both.

A Call to Praise God; God's Greatness and Condescension.

   1 Praise ye the Lord. Praise, O ye servants of the Lord, praise the
   name of the Lord.   2 Blessed be the name of the Lord from this time
   forth and for evermore.   3 From the rising of the sun unto the going
   down of the same the Lord's name is to be praised.   4 The Lord is high
   above all nations, and his glory above the heavens.   5 Who is like
   unto the Lord our God, who dwelleth on high,   6 Who humbleth himself
   to behold the things that are in heaven, and in the earth!   7 He
   raiseth up the poor out of the dust, and lifteth the needy out of the
   dunghill;   8 That he may set him with princes, even with the princes
   of his people.   9 He maketh the barren woman to keep house, and to be
   a joyful mother of children. Praise ye the Lord.

   In this psalm,

   I. We are extorted to give glory to God, to give him the glory due to
   his name.

   1. The invitation is very pressing: praise you the Lord, and again and
   again, Praise him, praise him; blessed be his name, for it is to be
   praised, v. 1-3. This intimates, (1.) That it is a necessary and most
   excellent duty, greatly pleasing to God, and has a large room in
   religion. (2.) That it is a duty we should much abound in, in which we
   should be frequently employed and greatly enlarged. (3.) That it is
   work which we are very backward to, and which we need to be engaged and
   excited to by precept upon precept and line upon line. (4.) That those
   who are much in praising God themselves will court others to it, both
   because they find the weight of the work, and that there is need of all
   the help they can fetch in (there is employment for all hearts, all
   hands, and all little enough), and because they find the pleasure of
   it, which they wish all their friends may share in.

   2. The invitation is very extensive. Observe, (1.) From whom God has
   praise--from his own people; they are here called upon to praise God,
   as those that will answer the call: Praise, O you servants of the Lord!
   They have most reason to praise him; for those that attend him as his
   servants know him best and receive most of his favours. And it is their
   business to praise him; that is the work required of them as his
   servants: it is easy pleasant work to speak well of their Master, and
   do him what honour they can; if they do not, who should? Some
   understand it of the Levites; but, if so, all Christians are a royal
   priesthood, to show forth the praises of him that has called them, 1
   Pet. ii. 9. The angels are the servants of the Lord; they need not be
   called upon by us to praise God, yet it is a comfort to us that they do
   praise him, and that they praise him better than we can. (2.) From whom
   he ought to have praise. [1.] From all ages (v. 2)--from this time
   forth for evermore. Let not this work die with us, but let us be doing
   it in a better world, and let those that come after us be doing it in
   this. Let not our seed degenerate, but let God be praised through all
   the generations of time, and not in this only. We must bless the Lord
   in our day, by saying, with the psalmist, Blessed be his name now and
   always. [2.] From all places--from the rising of the sun to the going
   down of the same, that is, throughout the habitable world. Let all that
   enjoy the benefit of the sun rising (and those that do so must count
   upon it that the sun will set) give thanks for that light to the Father
   of lights. God's name is to be praised; it ought to be praised by all
   nations; for in every place, from east to west, there appear the
   manifest proofs and products of his wisdom, power, and goodness; and it
   is to be lamented that so great a part of mankind are ignorant of him,
   and give that praise to others which is due to him alone. But perhaps
   there is more in it; as the former verse gave us a glimpse of the
   kingdom of glory, intimating that God's name shall be blessed for ever
   (when time shall be no more that praise shall be the work of heaven),
   so this verse gives us a glimpse of the kingdom of grace in the
   gospel-dispensation of it. When the church shall no longer be confined
   to the Jewish nation, but shall spread itself all the world over, when
   in every place spiritual incense shall be offered to our God (Mal. i.
   11), then from the rising to the setting of the sun the Lord's name
   shall be praised by some in all countries.

   II. We are here directed what to give him the glory of.

   1. Let us look up with an eye of faith, and see how high his glory is
   in the upper world, and mention that to his praise, v. 4, 5. We are, in
   our praises, to exalt his name, for he is high, his glory is high. (1.)
   High above all nations, their kings though ever so pompous, their
   people though ever so numerous. Whether it be true of an earthly king
   or no that though he is major singulis--greater than individuals, he is
   minor universis--less than the whole, we will not dispute; but we are
   sure it is not true of the King of kings. Put all the nations together,
   and he is above them all; they are before him as the drop of the bucket
   and the small dust of the balance, Isa. lx. 15, 17. Let all nations
   think and speak highly of God, for he is high above them all. (2.) High
   above the heavens; the throne of his glory is in the highest heavens,
   which should raise our hearts in praising him, Lam. iii. 41. His glory
   is above the heavens, that is, above the angels; he is above what they
   are, for their brightness is nothing to his,--above what they do, for
   they are under his command and do his pleasure,--and above what even
   they can speak him to be. He is exalted above all blessing and praise,
   not only all ours, but all theirs. We must therefore say, with holy
   admiration, Who is like unto the Lord our God? who of all the princes
   and potentates of the earth? who of all the bright and blessed spirits
   above? None can equal him, none dare compare with him. God is to be
   praised as transcendently, incomparably, and infinitely great; for he
   dwells on high, and from on high sees all, and rules all, and justly
   attracts all praise to himself.

   2. Let us look around with an eye of observation, and see how extensive
   his goodness is in the lower world, and mention that to his praise. He
   is a God who exalts himself to dwell, who humbles himself in heaven,
   and in earth. Some think there is a transposition, He exalts himself to
   dwell in heaven, he humbles himself to behold on earth; but the sense
   is plain enough as we take it, only observe, God is said to exalt
   himself and to humble himself, both are his own act and deed; as he is
   self-existent, so he is both the fountain of his own honour and the
   spring of his own grace; God's condescending goodness appears,

   (1.) In the cognizance he takes of the world below him. His glory is
   above the nations and above the heavens, and yet neither is neglected
   by him. God is great, yet he despises not any, Job xxxvi. 5. He humbles
   himself to behold all his creatures, all his subjects, though he is
   infinitely above them. Considering the infinite perfection,
   sufficiency, and felicity of the divine nature, it must be acknowledged
   as an act of wonderful condescension that God is pleased to take into
   the thoughts of his eternal counsel, and into the hand of his universal
   Providence, both the armies of heaven and the inhabitants of the earth
   (Dan. iv. 35); even in this dominion he humbles himself. [1.] It is
   condescension in him to behold the things in heaven, to support the
   beings, direct the motions, and accept the praises and services, of the
   angels themselves; for he needs them not, nor is benefited by them.
   [2.] Much more is it condescension in him to behold the things that are
   in the earth, to visit the sons of men, and regard them, to order and
   overrule their affairs, and to take notice of what they say and do,
   that he may fill the earth with his goodness, and so set us an example
   of stooping to do good, of taking notice of, and concerning ourselves
   about, our inferiors. If it be such condescension for God to behold
   things in heaven and earth, what an amazing condescension was it for
   the Son of God to come from heaven to earth and take our nature upon
   him, that he might seek and save those that were lost! Herein indeed he
   humbled himself.

   (2.) In the particular favour he sometimes shows to the least and
   lowest of the inhabitants of this meaner lower world. He not only
   beholds the great things in the earth, but the meanest, and those
   things which great men commonly overlook. Not does he merely behold
   them, but does wonders for them, and things that are very surprising,
   out of the common road of providence and chain of causes, which shows
   that the world is governed, not by a course of nature, for that would
   always run in the same channel, but by a God of nature, who delights in
   doing things we looked not for. [1.] Those that have been long
   despicable are sometimes, on a sudden, made honourable (v. 7, 8): He
   raises up the poor out of the dust, that he may set him with princes.
   First, Thus God does sometimes magnify himself, and his own wisdom,
   power, and sovereignty. When he has some great work to do he chooses to
   employ those in it that were least likely, and least thought of for it
   by themselves or others, to the highest post of honour: Gideon is
   fetched from threshing, Saul from seeking the asses, and David from
   keeping the sheep; the apostles are sent from fishing to be fishers of
   men. The treasure of the gospel is put into earthen vessels, and the
   weak and foolish ones of the world are pitched upon to be preachers of
   it, to confound the wise and mighty (1 Cor. i. 27, 28), that the
   excellency of the power may be of God, and all may see that promotion
   comes from him. Secondly, Thus God does sometimes reward the eminent
   piety and patience of his people who have long groaned under the burden
   of poverty and disgrace. When Joseph's virtue was tried and manifested
   he was raised from the prison-dust and set with princes. Those that are
   wise will observe such returns of Providence, and will understand by
   them the loving-kindness of the Lord. Some have applied this to the
   work of redemption by Jesus Christ, and not unfitly; for through him
   poor fallen men are raised out of the dust (one of the Jewish rabbies
   applies it to the resurrection of the dead), nay, out of the dunghill
   of sin, and set among princes, among angels, those princes of his
   people. Hannah had sung to this purport, 1 Sam. ii. 6-8. [2.] Those
   that have been long barren are sometimes, on a sudden, made fruitful,
   v. 9. This may look back to Sarah and Rebecca, Rachel, Hannah, and
   Samson's mother, or forward to Elizabeth; and many such instances there
   have been, in which God has looked on the affliction of his handmaids
   and taken away their reproach. He makes the barren woman to keep house,
   not only builds up the family, but thereby finds the heads of the
   family something to do. Note, Those that have the comfort of a family
   must take the care of it; bearing children and guiding the house are
   put together, 1 Tim. v. 14. When God sets the barren in a family he
   expects that she should look well to the ways of her household, Prov.
   xxxi. 27. She is said to be a joyful mother of children, not only
   because, even in common cases, the pain is forgotten, for joy that a
   man-child is born into the world, but there is particular joy when a
   child is born to those that have been long childless (as Luke i. 14)
   and therefore there ought to be particular thanksgiving. Praise you the
   Lord. Yet, in this case, rejoice with trembling; for, though the
   sorrowful mother be made joyful, the joyful mother may be made
   sorrowful again, if the children be either removed from her or
   embittered to her. This, therefore, may be applied to the gospel-church
   among the Gentiles (the building of which is illustrated by this
   similitude, Isa. liv. 1, Sing, O barren! thou that didst not bear, and
   Gal. iv. 27), for which we, who, being sinners of the Gentiles, are
   children of the desolate, have reason to say, Praise you the Lord.
     __________________________________________________________________

P S A L M S

  PSALM CXIV.

   The deliverance of Israel out of Egypt gave birth to their church and
   nation, which were then founded, then formed; that work of wonder ought
   therefore to be had in everlasting remembrance. God gloried in it, in
   the preface to the ten commandments, and Hos. xi. 1, "Out of Egypt have
   I called my son." In this psalm it is celebrated in lively strains of
   praise; it was fitly therefore made a part of the great Hallelujah, or
   song of praise, which the Jews were wont to sing at the close of the
   passover-supper. It must never be forgotten, I. That they were brought
   out of slavery, ver. 1. II. That God set up his tabernacle among them,
   ver. 2. III. That the sea and Jordan were divided before them, ver. 3,
   5. IV. That the earth shook at the giving of the law, when God came
   down on Mount Sinai, ver. 4, 6, 7. V. That God gave them water out of
   the rock, ver. 8. In singing this psalm we must acknowledge God's power
   and goodness in what he did for Israel, applying it to the much greater
   work of wonder, our redemption by Christ, and encouraging ourselves and
   others to trust in God in the greatest straits.

The Deliverance of Israel Celebrated.

   1 When Israel went out of Egypt, the house of Jacob from a people of
   strange language;   2 Judah was his sanctuary, and Israel his dominion.
     3 The sea saw it, and fled: Jordan was driven back.   4 The mountains
   skipped like rams, and the little hills like lambs.   5 What ailed
   thee, O thou sea, that thou fleddest? thou Jordan, that thou wast
   driven back?   6 Ye mountains, that ye skipped like rams; and ye little
   hills, like lambs?   7 Tremble, thou earth, at the presence of the
   Lord, at the presence of the God of Jacob;   8 Which turned the rock
   into a standing water, the flint into a fountain of waters.

   The psalmist is here remembering the days of old, the years of the
   right hand of the Most High, and the wonders which their fathers told
   them of (Judg. vi. 13), for time, as it does not wear out the guilt of
   sin, so it should not wear out the sense of mercy. Let it never be
   forgotten,

   I. That God brought Israel out of the house of bondage with a high hand
   and a stretched-out arm: Israel went out of Egypt, v. 1. They did not
   steal out clandestinely, nor were they driven out, but fairly went out,
   marched out with all the marks of honour; they went out from a
   barbarous people, that had used them barbarously, from a people of a
   strange language, Ps. lxxxi. 5. The Israelites, it seems, preserved
   their own language pure among them, and cared not for learning the
   language of their oppressors. By this distinction from them they kept
   up an earnest of their deliverance.

   II. That he himself framed their civil and sacred constitution (v. 2):
   Judah and Israel were his sanctuary, his dominion. When he delivered
   them out of the hand of their oppressors it was that they might serve
   him both in holiness and in righteousness, in the duties of religious
   worship and in obedience to the moral law, in their whole conversation.
   Let my people go, that they may serve me. In order to this, 1. He set
   up his sanctuary among them, in which he gave them the special tokens
   of his presence with them and promised to receive their homage and
   tribute. Happy are the people that have God's sanctuary among them (see
   Exod. xxv. 8, Ezek. xxxvii. 26), much more those that, like Judah here,
   are his sanctuaries, his living temples, on whom Holiness to the Lord
   is written. 2. He set up his dominion among them, was himself their
   lawgiver and their judge, and their government was a theocracy: The
   Lord was their King. All the world is God's dominion, but Israel was so
   in a peculiar manner. What is God's sanctuary must be his dominion.
   Those only have the privileges of his house that submit to the laws of
   it; and for this end Christ has redeemed us that he might bring us into
   God's service and engage us for ever in it.

   III. That the Red Sea was divided before them at their coming out of
   Egypt, both for their rescue and the ruin of their enemies; and the
   river Jordan, when they entered into Canaan, for their honour, and the
   confusion and terror of their enemies (v. 3): The sea saw it, saw there
   that Judah was God's sanctuary, and Israel his dominion, and therefore
   fled; for nothing could be more awful. It was this that drove Jordan
   back, and was an invincible dam to his streams; God was at the head of
   that people, and therefore they must give way to them, must make room
   for them, they must retire, contrary to their nature, when God speaks
   the word. To illustrate this the psalmist asks, in a poetical strain
   (v. 5), What ailed thee, O thou sea! that thou fleddest? And furnishes
   the sea with an answer (v. 7); it was at the presence of the Lord. This
   is designed to express, 1. The reality of the miracle, that it was not
   by any power of nature, or from any natural cause, but it was at the
   presence of the Lord, who gave the word. 2. The mercy of the miracle:
   What ailed thee? Was it in a frolic? Was it only to amuse men? No; it
   was at the presence of the God of Jacob; it was in kindness to the
   Israel of God, for the salvation of that chosen people, that God was
   thus displeased against the rivers, and his wrath was against the sea,
   as the prophet speaks, Hab. iii. 8-13; Isa. li. 10; lxvi. 11, &c. 3.
   The wonder and surprise of the miracle. Who would have thought of such
   a thing? Shall the course of nature be changed, and its fundamental
   laws dispensed with, to serve a turn for God's Israel? Well may the
   dukes of Edom be amazed and the mighty men of Moab tremble, Exod. xv.
   15. 4. The honour hereby put upon Israel, who are taught to triumph
   over the sea, and Jordan, as unable to stand before them. Note, There
   is no sea, no Jordan, so deep, so broad, but, when God's time shall
   come for the redemption of his people, it shall be divided and driven
   back if it stand in their way. Apply this, (1.) To the planting of the
   Christian church in the world. What ailed Satan and the powers of
   darkness, that they trembled and truckled as they did? Mark i. 34. What
   ailed the heathen oracles, that they were silenced, struck dumb, struck
   dead? What ailed their idolatries and witchcrafts, that they died away
   before the gospel, and melted like snow before the sun? What ailed the
   persecutors and opposers of the gospel, that they gave up their cause,
   hid their guilty heads, and called to rocks and mountains for shelter?
   Rev. vi. 15. It was at the presence of the Lord, and that power which
   went along with the gospel. (2.) To the work of grace in the heart.
   What turns the stream in a regenerate soul? What ails the lusts and
   corruptions, that they fly back, that the prejudices are removed and
   the whole man has become new? It is at the presence of God's Spirit
   that imaginations are cast down, 2 Cor. x. 5.

   IV. That the earth shook and trembled when God came down on Mount Sinai
   to give the law (v. 4): The mountains skipped like rams, and then the
   little hills might well be excused if they skipped like lambs, either
   when they are frightened or when they sport themselves. The same power
   that fixed the fluid waters and made them stand still shook the stable
   mountains and made them tremble for all the powers of nature are under
   the check of the God of nature. Mountains and hills are, before God,
   but like rams and lambs; even the bulkiest and the most rocky are as
   manageable by him as they are by the shepherd. The trembling of the
   mountains before the Lord may shame the stupidity and obduracy of the
   children of men, who are not moved at the discoveries of his glory. The
   psalmist asks the mountains and hills what ailed them to skip thus; and
   he answers for them, as for the seas, it was at the presence of the
   Lord, before whom, not only those mountains, but the earth itself, may
   well tremble (v. 7), since it has lain under a curse for man's sin. See
   Ps. civ. 32; Isa. lxiv. 3, 4. He that made the hills and mountains to
   skip thus can, when he pleases, dissipate the strength and spirit of
   the proudest of his enemies and make them tremble.

   V. That God supplied them with water out of the rock, which followed
   them through the dry and sandy deserts. Well may the earth and all its
   inhabitants tremble before that God who turned the rock into a standing
   water (v. 8), and what cannot he do who did that? The same almighty
   power that turned waters into a rock to be a wall to Israel (Exod. xiv.
   22) turned the rock into waters to be a well to Israel: as they were
   protected, so they were provided for, by miracles, standing miracles;
   for such was the standing water, that fountain of waters into which the
   rock, the flinty rock, was turned, and that rock was Christ, 1 Cor. x.
   4. For he is a fountain of living waters to his Israel, from whom they
   receive grace for grace.
     __________________________________________________________________

P S A L M S

  PSALM CXV.

   Many ancient translations join this psalm to that which goes next
   before it, the Septuagint particularly, and the vulgar Latin; but it
   is, in the Hebrew, a distinct psalm. In it we are taught to give glory,
   I. To God, and not to ourselves, ver. 1. II. To God, and not to idols,
   ver. 2-8. We must give glory to God, 1. By trusting in him, and in his
   promise and blessing, ver. 9-15. 2. By blessing him, ver. 16-18. Some
   think this psalm was penned upon occasion of some great distress and
   trouble that the church of God was in, when the enemies were in
   insolent and threatening, in which case the church does not so much
   pour out her complaint to God as place her confidence in God, and
   triumph in doing so; and with such a holy triumph we ought to sing this
   psalm.

The Absurdity of Idolatry.

   1 Not unto us, O Lord, not unto us, but unto thy name give glory, for
   thy mercy, and for thy truth's sake.   2 Wherefore should the heathen
   say, Where is now their God?   3 But our God is in the heavens: he hath
   done whatsoever he hath pleased.   4 Their idols are silver and gold,
   the work of men's hands.   5 They have mouths, but they speak not: eyes
   have they, but they see not:   6 They have ears, but they hear not:
   noses have they, but they smell not:   7 They have hands, but they
   handle not: feet have they, but they walk not: neither speak they
   through their throat.   8 They that make them are like unto them; so is
   every one that trusteth in them.

   Sufficient care is here taken to answer both the pretensions of self
   and the reproaches of idolaters.

   I. Boasting is here for ever excluded, v. 1. Let no opinion of our own
   merits have any room either in our prayers or in our praises, but let
   both centre in God's glory. 1. Have we received any mercy, gone through
   any service, or gained any success? We must not assume the glory of it
   to ourselves, but ascribe it wholly to God. We must not imagine that we
   do any thing for God by our own strength, or deserve any thing from God
   by our own righteousness; but all the good we do is done by the power
   of his grace, and all the good we have is the gift of his mere mercy,
   and therefore he must have all the praise. Say not, The power of my
   hand has gotten me this wealth, Deut. viii. 17. Say not, For my
   righteousness the Lord has done these great and kind things for me,
   Deut. ix. 4. No; all our songs must be sung to this humble tune, Not
   unto us, O Lord! and again, Not unto us, but to thy name, let all the
   glory be given; for whatever good is wrought in us, or wrought for us,
   it is for his mercy and his truth's sake, because he will glorify his
   mercy and fulfil his promise. All our crowns must be cast at the feet
   of him that sits upon the throne, for that is the proper place for
   them. 2. Are we in pursuit of any mercy and wrestling with God for it?
   We must take our encouragement, in prayer, from God only, and have an
   eye to his glory more than to our own benefit in it. "Lord, do so and
   so for us, not that we may have the credit and comfort of it, but that
   thy mercy and truth may have the glory of it." This must be our highest
   and ultimate end in our prayers, and therefore it is made the first
   petition in the Lord's prayer, as that which guides all the rest,
   Hallowed be thy name; and, in order to that, Give us our daily bread,
   &c. This also must satisfy us, if our prayers be not answered in the
   letter of them. Whatever becomes of us, unto thy name give glory. See
   John xii. 27, 28.

   II. The reproach of the heathen is here for ever silenced and justly
   retorted.

   1. The psalmist complains of the reproach of the heathen (v. 2):
   Wherefore should they say, Where is now their God? (1.) "Why do they
   say so? Do they not know that our God is every where by his providence,
   and always nigh to us by his promise and grace?" (2.) "Why does God
   permit them to say so? Nay, why is Israel brought so low that they have
   some colour for saying so? Lord, appear for our relief, that thou
   mayest vindicate thyself, and glorify thy own name."

   2. He gives a direct answer to their question, v. 3. "Do they ask where
   is our God? We can tell where he is." (1.) "In the upper world is the
   presence of his glory: Our God is in the heavens, where the gods of the
   heathen never were, in the heavens, and therefore out of sight; but,
   though his majesty be unapproachable, it does not therefore follow that
   his being is questionable." (2.) "In the lower world are the products
   of his power: He has done whatsoever he pleased, according to the
   counsel of his will; he has a sovereign dominion and a universal
   uncontrollable influence. Do you ask where he is? He is at the
   beginning and end of every thing, and not far from any of us."

   3. He returns their question upon themselves. They asked, Where is the
   God of Israel? because he is not seen. He does in effect ask, What are
   the gods of the heathen? because they are seen. (1.) He shows that
   their gods, though they are not shapeless things, are senseless things.
   Idolaters, at first, worshipped the sun and moon (Job xxxi. 26), which
   was bad enough, but not so bad as that which they were now come to (for
   evil men grow worse and worse), which was the worshipping of images, v.
   4. The matter of them was silver and gold, dug out of the earth (man
   found them poor and dirty in a mine, Herbert), proper things to make
   money of, but not to make gods of. The make of them was from the
   artificer; they are creatures of men's vain imaginations and the works
   of men's hands, and therefore can have no divinity in them. If man is
   the work of God's hands (as certainly he is, and it was his honour that
   he was made in the image of God) it is absurd to think that that can be
   God which is the work of men's hands, or that it can be any other than
   a dishonour to God to make him in the image of man. The argument is
   irrefragable: The workmen made it, therefore it is not God, Hos. viii.
   6. These idols are represented here as the most ridiculous things, a
   mere jest, that would seem to be something, but were really nothing,
   fitter for a toy shop than a temple, for children to play with than for
   men to pray to. The painter, the carver, the statuary, did their part
   well enough; they made them with mouths and eyes, ears and noses, hands
   and feet, but they could put no life into them and therefore no sense.
   They had better have worshipped a dead carcase (for that had life in it
   once) than a dead image, which neither has life nor can have. They
   speak not, in answer to those that consult them; the crafty priest must
   speak for them. In Baal's image there was no voice, neither any that
   answered. They see not the prostrations of their worshippers before
   them, much less their burdens and wants. They hear not their prayers,
   though ever so loud; they smell not their incense, though ever so
   strong, ever so sweet; they handle not the gifts presented to them,
   much less have they any gifts to bestow on their worshippers; they
   cannot stretch forth their hands to the needy. They walk not, they
   cannot stir a step for the relief of those that apply to them. Nay,
   they do not so much as breathe through their throat; they have not the
   least sign of symptom of life, but are as dead, after the priest has
   pretended to consecrate them and call a deity into them, as they were
   before. (2.) He thence infers the sottishness of their worshippers (v.
   8): Those that make them images show their ingenuity, and doubtless are
   sensible men; but those that make them gods show their stupidity and
   folly, and are like unto them, as senseless blockish things; they see
   not the invisible things of the true and living God in the works of
   creation; they hear not the voice of the day and the night, which in
   every speech and language declare his glory, Ps. xix. 2, 3. By
   worshipping these foolish puppets, they make themselves more and more
   foolish like them, and set themselves at a greater distance from every
   thing that is spiritual, sinking themselves deeper into the mire of
   sense; and withal they provoke God to give them up to a reprobate mind,
   a mind void of judgment, Rom. i. 28. Those that trust in them act very
   absurdly and very unreasonably, are senseless, helpless, useless, like
   them; and they will find it so themselves, to their own confusion. We
   shall know where our God is, and so shall they, to their cost, when
   their gods are gone, Jer. x. 3-11; Isa. xliv. 9, &c.

Confidence in God.

   9 O Israel, trust thou in the Lord: he is their help and their shield.
     10 O house of Aaron, trust in the Lord: he is their help and their
   shield.   11 Ye that fear the Lord, trust in the Lord: he is their help
   and their shield.   12 The Lord hath been mindful of us: he will bless
   us; he will bless the house of Israel; he will bless the house of
   Aaron.   13 He will bless them that fear the Lord, both small and
   great.   14 The Lord shall increase you more and more, you and your
   children.   15 Ye are blessed of the Lord which made heaven and earth.
     16 The heaven, even the heavens, are the Lord's: but the earth hath
   he given to the children of men.   17 The dead praise not the Lord,
   neither any that go down into silence.   18 But we will bless the Lord
   from this time forth and for evermore. Praise the Lord.

   In these verses,

   I. We are earnestly exhorted, all of us, to repose our confidence in
   God, and not suffer our confidence in him to be shaken by the heathens'
   insulting over us upon the account of our present distresses. It is
   folly to trust in dead images, but it is wisdom to trust in the living
   God, for he is a help and a shield to those that do trust in them, a
   help to furnish them with and forward them in that which is good, and a
   shield to fortify them against and protect them from every thing that
   is evil. Therefore, 1. Let Israel trust in the Lord; the body of the
   people, as to their public interests, and every particular Israelite,
   as to his own private concerns, let them leave it to God to dispose of
   all for them, and believe it will dispose of all for the best and will
   be their help and shield. 2. Let the priests, the Lord's ministers, and
   all the families of the house of Aaron, trust in the Lord, (v. 10);
   they are most maligned and struck at by the enemies and therefore of
   them God takes particular care. They ought to be examples to others of
   a cheerful confidence in God, and a faithful adherence to him in the
   worst of times. 3. Let the proselytes, who are not of the seed of
   Israel, but fear the Lord, who worship him and make conscience of their
   duty to him, let them trust in him, for he will not fail nor forsake
   them, v. 11. Note, Wherever there is an awful fear of God, there may be
   a cheerful faith in him: those that reverence his word may rely upon
   it.

   II. We are greatly encouraged to trust in God, and good reason is given
   us why we should stay ourselves upon him with an entire satisfaction.
   Consider, 1. What we have experienced (v. 12): The Lord has been
   mindful of us, and never unmindful, has been so constantly, has been so
   remarkably upon special occasions. He has been mindful of our case, our
   wants and burdens, mindful of our prayers to him, his promises to us,
   and the covenant-relation between him and us. All our comforts are
   derived from God's thoughts to us-ward; he has been mindful of us,
   though we have forgotten him. Let this engage us to trust in him, that
   we have found him faithful. 2. What we may expect. From what he has
   done for us we may infer, He will bless us; he that has been our help
   and our shield will be so; he that has remembered us in our low estate
   will not forget us; for he is still the same, his power and goodness
   the same, and his promise inviolable; so that we have reason to hope
   that he who has delivered, and does, will yet deliver. Yet this is not
   all: He will bless us; he has promised that he will; he has pronounced
   a blessing upon all his people. God's blessing us is not only speaking
   good to us, but doing well for us; those whom he blesses are blessed
   indeed. It is particularly promised that he will bless the house of
   Israel, that is, he will bless the commonwealth, will bless his people
   in their civil interests. He will bless the house of Aaron, that is,
   the church, the ministry, will bless his people in their religious
   concerns. The priests were to bless the people; it was their office
   (Num. vi. 23); but God blessed them, and so blessed their blessings.
   Nay (v. 13), he will bless those that fear the Lord, though they be not
   of the house of Israel or the house of Aaron; for it was a truth,
   before Peter perceived it, That in every nation he that fears God is
   accepted or him, and blessed, Acts x. 34, 35. He will bless them both
   small and great, both young and old. God has blessings in store for
   those that are good betimes and for those that are old disciples, both
   those that are poor in the world and those that make a figure. The
   greatest need his blessing, and it shall not be denied to the meanest
   that fear him. Both the weak in grace and the strong shall be blessed
   of God, the lambs and the sheep of his flock. It is promised (v. 14),
   The Lord shall increase you. Whom God blesses he increases; that was
   one of the earliest and most ancient blessings, Be fruitful and
   multiply. God's blessing gives an increase--increase in number,
   building up the family--increase in wealth, adding to the estate and
   honour--especially an increase in spiritual blessings, with the
   increasings of God. He will bless you with the increase of knowledge
   and wisdom, of grace, holiness, and joy; those are blessed indeed whom
   God thus increases, who are made wiser and better, and fitter for God
   and heaven. It is promised that this shall be, (1.) A constant
   continual increase: "He shall increase you more and more; so that, as
   long as you live, you shall be still increasing, till you come to
   perfection, as the shining light," Prov. iv. 18. (2.) An hereditary
   increase: "You and your children; you in your children." It is a
   comfort to parents to see their children increasing in wisdom and
   strength. There is a blessing entailed upon the seed of those that fear
   God even in their infancy. For (v. 15), You are blessed of the Lord,
   you and your children are so; all that see them shall acknowledge them,
   that they are the seed which the Lord has blessed, Isa. lix. 9. Those
   that are the blessed of the Lord have encouragement enough to trust in
   the Lord, as their help and shield, for it is he that made heaven and
   earth; therefore his blessings are free, for he needs not any thing
   himself; and therefore they are rich, for he has all things at command
   for us if we fear him and trust in him. He that made heaven and earth
   can doubtless make those happy that trust in him, and will do it.

   III. We are stirred up to praise God by the psalmist's example, who
   concludes the psalm with a resolution to persevere in his praises. 1.
   God is to be praised, v. 16. He is greatly to be praised; for, (1.) His
   glory is high. See how stately his palace is, and the throne he has
   prepared in the heavens: The heaven, even the heavens are the Lord's;
   he is the rightful owner of all the treasures of light and bliss in the
   upper and better world, and is in the full possession of them, for he
   is himself infinitely bright and happy. (2.) His goodness is large, for
   the earth he has given to the children of men, having designed it, when
   he made it, for their use, to find them with meat, drink, and lodging.
   Not but that still he is proprietor in chief; the earth is the Lord's,
   and the fulness thereof; but he has let out that vineyard to these
   unthankful husbandmen, and from them he expects the rents and services;
   for, though he has given them the earth, his eye is upon them, and he
   will call them to render an account how they use it. Calvin complains
   that profane wicked people, in his days, perverted this scripture, and
   made a jest of it, which some in our days do, arguing, in banter, that
   God, having given the earth to the children of men, will no more look
   after it, nor after them upon it, but they may do what they will with
   it, and make the best of it as their portion; it is as it were thrown
   like a prey among them, Let him seize it that can. It is a pity that
   such an instance as this gives of God's bounty to man, and such a proof
   as arises from it of man's obligation to God, should be thus abused.
   From the highest heavens, it is certain, God beholds all the children
   of men; to them he has given the earth; but to the children of God
   heaven is given. 2. The dead are not capable of praising him (v. 17),
   nor any that go into silence. The soul indeed lives in a state of
   separation from the body and is capable of praising God; and the souls
   of the faithful, after they are delivered from the burdens of the
   flesh, do praise God, are still praising him; for they go up to the
   land of perfect light and constant business. But the dead body cannot
   praise God; death puts an end to our glorifying God in this world of
   trial and conflict, to all our services in the field; the grave is a
   land of darkness and silence, where there is no work or device. This
   they plead with God for deliverance out of the hand of their enemies,
   "Lord, if they prevail to cut us off, the idols will carry the day, and
   there will be none to praise thee, to bear thy name, and to bear a
   testimony against the worshippers of idols." The dead praise not the
   Lord, so as we do in the business and for the comforts of this life.
   See Ps. xxx. 9; lxxxviii. 10. 3. Therefore it concerns us to praise him
   (v. 18): "But we, we that are alive, will bless the Lord; we and those
   that shall come after us, will do it, from this time forth and for
   evermore, to the end of time; we and those we shall remove to, from
   this time forth and to eternity. The dead praise not the Lord,
   therefore we will do it the more diligently." (1.) Others are dead, and
   an end is thereby put to their service, and therefore we will lay out
   ourselves to do so much the more for God, that we may fill up the gap.
   Moses my servant is dead, now therefore, Joshua, arise. (2.) We
   ourselves must shortly go to the land of silence; but, while we do
   live, we will bless the Lord, will improve our time and work that work
   of him that sent us into the world to praise him before the night
   comes, and because the night comes, wherein no man can work. The Lord
   will bless us (v. 12); he will do well for us, and therefore we will
   bless him, we will speak well of him. Poor returns for such receivings!
   Nay, we will not only do it ourselves, but will engage others to do it.
   Praise the Lord; praise him with us; praise him in your places, as we
   in ours; praise him when we are gone, that he may be praised for
   evermore. Hallelujah.
     __________________________________________________________________

P S A L M S

  PSALM CXVI.

   This is a thanksgiving psalm; it is not certain whether David penned it
   upon any particular occasion or upon a general review of the many
   gracious deliverances God had wrought for him, out of six troubles and
   seven, which deliverances draw from him many very lively expressions of
   devotion, love, and gratitude; and with similar pious affections our
   souls should be lifted up to God in singing it. Observe, I. The great
   distress and danger that the psalmist was in, which almost drove him to
   despair, ver. 3, 10, 11. II. The application he made to God in that
   distress, ver. 4. III. The experience he had of God's goodness to him,
   in answer to prayer; God heard him (ver. 1, 2), pitied him (ver. 5, 6),
   delivered him, ver. 8. IV His care respecting the acknowledgments he
   should make of the goodness of God to him, ver. 12. 1. He will love
   God, ver. 1. 2. He will continue to call upon him, ver. 2, 13, 17. 3.
   He will rest in him, ver. 7. 4. He will walk before him, ver. 9. 5. He
   will pay his vows of thanksgiving, in which he will own the tender
   regard God had to him, and this publicly, ver. 13-15, 17-19. Lastly, He
   will continue God's faithful servant to his life's end, ver. 16. These
   are such breathings of a holy soul as bespeak it very happy.

Grateful Acknowledgments.

   1 I love the Lord, because he hath heard my voice and my supplications.
     2 Because he hath inclined his ear unto me, therefore will I call
   upon him as long as I live.   3 The sorrows of death compassed me, and
   the pains of hell gat hold upon me: I found trouble and sorrow.   4
   Then called I upon the name of the Lord; O Lord, I beseech thee,
   deliver my soul.   5 Gracious is the Lord, and righteous; yea, our God
   is merciful.   6 The Lord preserveth the simple: I was brought low, and
   he helped me.   7 Return unto thy rest, O my soul; for the Lord hath
   dealt bountifully with thee.   8 For thou hast delivered my soul from
   death, mine eyes from tears, and my feet from falling.   9 I will walk
   before the Lord in the land of the living.

   In this part of the psalm we have,

   I. A general account of David's experience, and his pious resolutions
   (v. 1, 2), which are as the contents of the whole psalm, and give an
   idea of it. 1. He had experienced God's goodness to him in answer to
   prayer: He has heard my voice and my supplications. David, in straits,
   had humbly and earnestly begged mercy of God, and God had heard him,
   that is, had graciously accepted his prayer, taken cognizance of his
   case, and granted him an answer of peace. He has inclined his ear to
   me. This intimates his readiness and willingness to hear prayer; he
   lays his ear, as it were, to the mouth of prayer, to hear it, though it
   be but whispered in groanings that cannot be uttered. He hearkens and
   hears, Jer. viii. 6. Yet it implies, also, that it is wonderful
   condescension in God to hear prayer; it is bowing his ear. Lord, what
   is man, that God should thus stoop to him!--2. He resolved, in
   consideration thereof, to devote himself entirely to God and to his
   honour. (1.) He will love God the better. He begins the psalm somewhat
   abruptly with a profession of that which his heart was full of: I love
   the Lord (as Ps. xviii. 1); and fitly does he begin with this, in
   compliance with the first and great commandment and with God's end in
   all the gifts of his bounty to us. "I love him only, and nothing
   besides him, but what I love for him." God's love of compassion towards
   us justly requires our love of complacency in him. (2.) He will love
   prayer the better: Therefore I will call upon him. The experiences we
   have had of God's goodness to us, in answer to prayer, are great
   encouragements to us to continue praying; we have sped well,
   notwithstanding our unworthiness and our infirmities in prayer, and
   therefore why may we not? God answers prayer, to make us love it, and
   expects this from us, in return for his favour. Why should we glean in
   any other field when we have been so well treated in this? Nay, I will
   call upon him as long as I live (Heb., In my days), every day, to the
   last day. Note, As long as we continue living we must continue praying.
   This breath we must breathe till we breathe our last, because then we
   shall take our leave of it, and till then we have continual occasion
   for it.

   II. A more particular narrative of God's gracious dealings with him and
   the good impressions thereby made upon him.

   1. God, in his dealings with him, showed himself a good God, and
   therefore he bears this testimony to him, and leaves it upon record (v.
   5): "Gracious is the Lord, and righteous. He is righteous, and did me
   no wrong in afflicting me; he is gracious, and was very kind in
   supporting and delivering me." Let us all speak of God as we have
   found; and have we ever found him otherwise than just and good? No; our
   God is merciful, merciful to us, and it is of his mercies that we are
   not consumed.

   (1.) Let us review David's experiences. [1.] He was in great distress
   and trouble (v. 3): The sorrows of death compassed me, that is, such
   sorrows as were likely to be his death, such as were thought to be the
   very pangs of death. Perhaps the extremity of bodily pain, or trouble
   of mind, is called here the pains of hell, terror of conscience arising
   from sense of guilt. Note, The sorrows of death are great sorrows, and
   the pains of hell great pains. Let us therefore give diligence to
   prepare for the former, that we may escape the latter. These compassed
   him on every side; they arrested him, got hold upon him, so that he
   could not escape. Without were fightings, within were fears. "I found
   trouble and sorrow; not only they found me, but I found them." Those
   that are melancholy have a great deal of sorrow of their own finding, a
   great deal of trouble which they create to themselves, by indulging
   fancy and passion; this has sometimes been the infirmity of good men.
   When God's providence makes our condition bad let us not by our own
   imprudence make it worse. [2.] In his trouble he had recourse to God by
   faithful and fervent prayer, v. 4. He tells us that he prayed: Then
   called I upon the name of the Lord; then, when he was brought to the
   last extremity, then he made use of this, not as the last remedy, but
   as the old and only remedy, which he had found a salve for every sore.
   He tells us what his prayer was; it was short, but to the purpose: "O
   Lord! I beseech thee, deliver my soul; save me from death, and save me
   from sin, for that is it that is killing to the soul." Both the
   humility and the fervency of his prayer are intimated in these words, O
   Lord! I beseech thee. When we come to the throne of grace we must come
   as beggars for an alms, for necessary food. The following words (v. 5),
   Gracious is the Lord, may be taken as part of his prayer, as a plea to
   enforce his request and encourage his faith and hope: "Lord deliver my
   soul, for thou art gracious and merciful, and that only I depend upon
   for relief." [3.] God, in answer to his prayer, came in with seasonable
   and effectual relief. He found by experience that God is gracious and
   merciful, and in his compassion preserves the simple, v. 6. Because
   they are simple (that is, sincere, and upright, and without guile)
   therefore God preserves them, as he preserved Paul, who had his
   conversation in the world not with fleshly wisdom, but in simplicity
   and godly sincerity. Though they are simple (that is, weak, and
   helpless, and unable to shift for themselves, men of no depth, no
   design) yet God preserves them, because they commit themselves to him
   and have no confidence in their own sufficiency. Those who by faith put
   themselves under God's protection shall be safe.

   (2.) Let David speak his own experience. [1.] God supported him under
   his troubles: "I was brought low, was plunged into the depth of misery,
   and then he helped me, helped me both to bear the worst and to hope the
   best, helped me to pray, else desire had failed, helped me to wait,
   else faith had failed. I was one of the simple ones whom God preserved,
   the poor man who cried and the Lord heard him," Ps. xxxiv. 6. Note,
   God's people are never brought so low but that everlasting arms are
   under them, and those cannot sink who are thus sustained. Nay, it is in
   the time of need, at the dead lift, that God chooses to help, Deut.
   xxxii. 36. [2.] God saved him out of his troubles (v. 8): Thou hast
   delivered, which means either the preventing of the distress he was
   ready to fall into or the recovering of him from the distress he was
   already in. God graciously delivered, First, His soul from death. Note,
   It is God's great mercy to us that we are alive; and the mercy is the
   more sensible if we have been at death's door and yet have been spared
   and raised up, just turned to destruction and yet ordered to return.
   That a life so often forfeited, and so often exposed, should yet be
   lengthened out, is a miracle of mercy. The deliverance of the soul from
   spiritual and eternal death is especially to be acknowledged by all
   those who are now sanctified and shall be shortly glorified. Secondly,
   His eyes from tears, that is, his heart from inordinate grief. It is a
   great mercy to be kept either from the occasions of sorrow, the evil
   that causes grief, or, at least, from being swallowed up with over-much
   sorrow. When God comforts those that are cast down, looses the
   mourners' sackcloth and girds them with gladness, then he delivers
   their eyes from tears, which yet will not be perfectly done till we
   come to that world where God shall wipe away all tears from our eyes.
   Thirdly, His feet from falling, from falling into sin and so into
   misery. It is a great mercy, when our feet are almost gone, to have God
   hold us by the right hand (Ps. lxxii. 2, 23), so that though we enter
   into temptation we are not overcome and overthrown by the temptation.
   Or, "Thou hast delivered my feet from falling into the grave, when I
   had one foot there already."

   2. David, in his returns of gratitude to God, showed himself a good
   man. God had done all this for him, and therefore,

   (1.) He will live a life of delight in God (v. 7): Return unto thy
   rest, O my soul! [1.] "Repose thyself and be easy, and do not agitate
   thyself with distrustful disquieting fears as thou hast sometimes done.
   Quiet thyself, and then enjoy thyself. God has dealt kindly with thee,
   and therefore thou needest not fear that ever he will deal hardly with
   thee." [2.] "Repose thyself in God. Return to him as thy rest, and seek
   not for that rest in the creature which is to be had in him only." God
   is the soul's rest; in him only it can dwell at ease; to him therefore
   it must retire, and rejoice in him. He has dealt bountifully with us;
   he has provided sufficiently for our comfort and refreshment, and
   encouraged us to come to him for the benefit of it, at all times, upon
   all occasions; let us therefore be satisfied with that. Return to that
   rest which Christ gives to the weary and heavy-laden, Matt. xi. 28.
   Return to thy Noah; his name signifies rest, as the dove, when she
   found no rest, returned to the ark. I know no word more proper to close
   our eyes with at night, when we go to sleep, nor to close them with at
   death, that long sleep, than this, Return to thy rest, O my soul!

   (2.) He will live a life of devotedness to God (v. 9): I will walk
   before the Lord in the land of the living, that is, in this world, as
   long as I continue to live in it. Note, [1.] It is our great duty to
   walk before the Lord, to do all we do as becomes us in his presence and
   under his eye, to approve ourselves to him as a holy God by conformity
   to him as our sovereign Lord, by subjection to his will, and, as a God
   all-sufficient, by a cheerful confidence in him. I am the almighty God;
   walk before me, Gen. xvii. 1. We must walk worthy of the Lord unto all
   well-pleasing. [2.] The consideration of this, that we are in the land
   of the living, should engage and quicken us to do so. We are spared and
   continued in the land of the living by the power, and patience, and
   tender mercy of our God, and therefore must make conscience of our duty
   to him. The land of the living is a land of mercy, which we ought to be
   thankful for; it is a land of opportunity, which we should improve.
   Canaan is called the land of the living (Ezek. xxvi. 20), and those
   whose lot is cast in such a valley of vision are in a special manner
   concerned to set the Lord always before them. If God has delivered our
   soul from death, we must walk before him. A new life must be a new life
   indeed.

Grateful Acknowledgments; Devout Resolutions.

   10 I believed, therefore have I spoken: I was greatly afflicted:   11 I
   said in my haste, All men are liars.   12 What shall I render unto the
   Lord for all his benefits toward me?   13 I will take the cup of
   salvation, and call upon the name of the Lord.   14 I will pay my vows
   unto the Lord now in the presence of all his people.   15 Precious in
   the sight of the Lord is the death of his saints.   16 O Lord, truly I
   am thy servant; I am thy servant, and the son of thine handmaid: thou
   hast loosed my bonds.   17 I will offer to thee the sacrifice of
   thanksgiving, and will call upon the name of the Lord.   18 I will pay
   my vows unto the Lord now in the presence of all his people,   19 In
   the courts of the Lord's house, in the midst of thee, O Jerusalem.
   Praise ye the Lord.

   The Septuagint and some other ancient versions make these verses a
   distinct psalm separate from the former; and some have called it the
   Martyr's psalm, I suppose for the sake of v. 15. Three things David
   here makes confession of:--

   I. His faith (v. 10): I believed, therefore have I spoken. This is
   quoted by the apostle (2 Cor. iv. 13) with application to himself and
   his fellow-ministers, who, though they suffered for Christ, were not
   ashamed to own him. David believed the being, providence, and promise
   of God, particularly the assurance God had given him by Samuel that he
   should exchange his crook for a sceptre: a great deal of hardship he
   went through in the belief of this, and therefore he spoke, spoke to
   God by prayer (v. 4), by praise, v. 12. Those that believe in God will
   address themselves to him. He spoke to himself; because he believed, he
   said to his soul, Return to thy rest. He spoke to others, told his
   friends what his hope was, and what the ground of it, though it
   exasperated Saul against him and he was greatly afflicted for it. Note,
   Those that believe with the heart must confess with the mouth, for the
   glory of God, the encouragement of others, and to evidence their own
   sincerity, Rom. x. 10; Acts ix. 19, 20. Those that live in hope of the
   kingdom of glory must neither be afraid nor ashamed to own their
   obligation to him that purchased it for them, Matt. x. 22.

   II. His fear (v. 11): I was greatly afflicted, and then I said in my
   haste (somewhat rashly and inconsiderately--in my amazement (so some),
   when I was in a consternation--in my flight (so others), when Saul was
   in pursuit of me), All men are liars, all with whom he had to do, Saul
   and all his courtiers; his friends, who he thought would stand by him,
   deserted him and disowned him when he fell into disgrace at court. And
   some think it is especially a reflection on Samuel, who had promised
   him the kingdom, but deceived him; for, says he, I shall one day perish
   by the hand of Saul, 1 Sam. xxvii. 1. Observe, 1. The faith of the best
   of saints is not perfect, nor always alike strong and active. David
   believed and spoke well (v. 10), but now, through unbelief, he spoke
   amiss. 2. When we are under great and sore afflictions, especially if
   they continue long, we are apt to grow weary, to despond, and almost to
   despair of a good issue. Let us not therefore be harsh in censuring
   others, but carefully watch over ourselves when we are in trouble, Ps.
   xxxix. 1-3. 3. If good men speak amiss, it is in their haste, through
   the surprise of a temptation, not deliberately and with premeditation,
   as the wicked man, who sits in the seat of the scornful (Ps. i. 1),
   sits and speaks against his brother, Ps. l. 19, 20. 4. What we speak
   amiss, in haste, we must by repentance unsay again (as David, Ps. xxxi.
   22), and then it shall not be laid to our charge. Some make this to be
   no rash word of David's. He was greatly afflicted and forced to fly,
   but he did not trust in man, nor make flesh his arm. No: he said, "All
   men are liars; as men of low degree are vanity, so men of high degree
   are a lie, and therefore my confidence was in God only, and in him I
   cannot be disappointed." In this sense the apostle seems to take it.
   Rom. iii. 4, Let God be true and every man a liar in comparison with
   God. All men are fickle and inconstant, and subject to change; and
   therefore let us cease from man and cleave to God.

   III. His gratitude, v. 12, &c. God had been better to him than his
   fears, and had graciously delivered him out of his distresses; and, in
   consideration hereof,

   1. He enquires what returns he shall make (v. 12): What shall I render
   unto the Lord for all his benefits towards me? Here he speaks, (1.) As
   one sensible of many mercies received from God--all his benefits. This
   psalm seems to have been penned upon occasion of some one particular
   benefit (v. 6, 7), but in that one he saw many and that one brought
   many to mind, and therefore now he thinks of all God's benefits towards
   him. Note, When we speak of God's mercies we should magnify them and
   speak highly of them. (2.) As one solicitous and studious how to
   express his gratitude: What shall I render unto the Lord? Not as if he
   thought he could render any thing proportionable, or as a valuable
   consideration for what he had received; we can no more pretend to give
   a recompense to God than we can to merit any favour from him; but he
   desired to render something acceptable, something that God would be
   pleased with as the acknowledgment of a grateful mind. He asks God,
   What shall I render? Asks the priest, asks his friends, or rather asks
   himself, and communes with his own heart about it. Note, Having
   received many benefits from God, we are concerned to enquire, What
   shall we render?

   2. He resolves what returns he will make.

   (1.) He will in the most devout and solemn manner offer up his praises
   and prayers to God, v. 13, 17. [1.] "I will take the cup of salvation,
   that is, I will offer the drink-offerings appointed by the law, in
   token of my thankfulness to God, and rejoice with my friends in God's
   goodness to me;" this is called the cup of deliverance because drunk in
   memory of his deliverance. The pious Jews had sometimes a cup of
   blessing, at their private meals, which the master of the family drank
   first of, with thanksgiving to God, and all at his table drank with
   him. But some understand it not of the cup that he would present to
   God, but of the cup that God would put into his hand. I will receive,
   First, The cup of affliction. Many good interpreters understand it of
   that cup, that bitter cup, which is yet sanctified to the saints, so
   that to them it is a cup of salvation. Phil. i. 19, This shall turn to
   my salvation; it is a means of spiritual health. David's sufferings
   were typical of Christ's, and we, in ours, have communion with his, and
   his cup was indeed a cup of salvation. "God, having bestowed so many
   benefits upon me, whatever cup he shall put into my hands I will
   readily take it, and not dispute it; welcome his holy will." Herein
   David spoke the language of the Son of David. John xviii. 11, The cup
   that my Father has given me, shall I not take it and drink it?
   Secondly, The cup of consolation: "I will receive the benefits God
   bestows upon me as from his hand, and taste his love in them, as that
   which is the portion not only of my inheritance in the other world, but
   of my cup in this." [2.] I will offer to thee the sacrifice of
   thanksgiving, the thank-offerings which God required, Lev. vii. 11, 12,
   &c. Note, Those whose hearts are truly thankful will express their
   gratitude in thank-offerings. We must first give our ownselves to God
   as living sacrifices (Rom. xii. 1, 2 Cor. viii. 5), and then lay out of
   what we have for his honour in works of piety and charity. Doing good
   and communicating are sacrifices with which God is well pleased (Heb.
   xiii. 15, 16) and this must accompany our giving thanks to his name. If
   God has been bountiful to us, the least we can do in return is to be
   bountiful to the poor, Ps. xvi. 2, 3. Why should we offer that to God
   which costs us nothing? [3.] I will call upon the name of the Lord.
   This he had promised (v. 2) and here he repeats it, v. 13 and again v.
   17. If we have received kindness from a man like ourselves, we tell him
   that we hope we shall never trouble him again; but God is pleased to
   reckon the prayers of his people an honour to him, and a delight, and
   no trouble; and therefore, in gratitude for former mercies, we must
   seek to him for further mercies, and continue to call upon him.

   (2.) He will always entertain good thoughts of God, as very tender of
   the lives and comforts of his people (v. 15): Precious in the sight of
   the Lord is the death of his saints, so precious that he will not
   gratify Saul, nor Absalom, nor any of David's enemies, with his death,
   how earnestly soever they desire it. This truth David had comforted
   himself with in the depth of his distress and danger; and, the event
   having confirmed it, he comforts others with it who might be in like
   manner exposed. God has a people, even in this world, that are his
   saints, his merciful ones, or men of mercy, that have received mercy
   from him and show mercy for his sake. The saints of God are mortal and
   dying; nay, there are those that desire their death, and labour all
   they can to hasten it, and sometimes prevail to be the death of them;
   but it is precious in the sight of the Lord; their life is so (2 Kings
   i. 13); their blood is so, Ps. lxxii. 14. God often wonderfully
   prevents the death of his saints when there is but a step between them
   and it; he takes special care about their death, to order it for the
   best in all the circumstances of it; and whoever kills them, how light
   soever they may make of it, they shall be made to pay dearly for it
   when inquisition is made for the blood of the saints, Matt. xxiii. 35.
   Though no man lays it to heart when the righteous perish, God will make
   it to appear that he lays it to heart. This should make us willing to
   die, to die for Christ, if we are called to it, that our death shall be
   registered in heaven; and let that be precious to us which is so to
   God.

   (3.) He will oblige himself to be God's servant all his days. Having
   asked, What shall I render? here he surrenders himself, which was more
   than all burnt-offerings and sacrifice (v. 16): O Lord! truly I am thy
   servant. Here is, [1.] The relation in which David professes to stand
   to God: "I am thy servant; I choose to be so; I resolve to be so; I
   will live and die in thy service." He had called God's people, who are
   dear to him, his saints; but, when he comes to apply it to himself, he
   does not say, Truly I am thy saint (that looked too high a title for
   himself), but, I am thy servant. David was a king, and yet he glories
   in this, that he was God's servant. It is no disparagement, but an
   honour, to the greatest kings on earth, to be the servants of the God
   of heaven. David does not here compliment God, as it is common among
   men to say, I am your servant, Sir. No; "Lord, I am truly thy servant;
   thou knowest all things, thou knowest that I am so." And he repeats it,
   as that which he took pleasure in the thoughts of and which he was
   resolved to abide by: "I am thy servant, I am thy servant. Let others
   serve what master they will, truly I am they servant." [2.] The ground
   of that relation. Two ways men came to be servants:--First, by birth.
   "Lord, I was born in thy house; I am the son of thy handmaid, and
   therefore thine." It, is a great mercy to be the children of godly
   parents, as it obliges us to duty and is pleadable with God for mercy.
   Secondly, By redemption. He that procured the release of a captive took
   him for his servant. "Lord, thou hast loosed my bonds; those sorrows of
   death that compassed me, thou hast discharged me from them, and
   therefore I am thy servant, and entitled to thy protection as well as
   obliged to thy work." The very bonds which thou hast loosed shall tie
   me faster unto thee. Patrick.

   (4.) He will make conscience of paying his vows and making good what he
   had promised, not only that he would offer the sacrifices of praise,
   which he had vowed to bring, but perform all his other engagements to
   God, which he had laid himself under in the day of his affliction (v.
   14): I will pay my vows; and again, (v. 18), now in the presence of all
   his people. Note, Vows are debts that must be paid, for it is better
   not to vow than to vow and not pay. He will pay his vows, [1.]
   Presently; he will not, like sorry debtors, delay the payment of them,
   or beg a day; but, "I will pay them now," Eccl. v. 4. [2.] Publicly; he
   will not huddle up his praises in a corner, but what service he has to
   do for God he will do it in the presence of all his people; nor for
   ostentation, but to show that he was not ashamed of the service of God,
   and that others might be invited to join with him. He will pay his vows
   in the courts of the tabernacle, where there was a crowd of Israelites
   attending, in the midst of Jerusalem, that he might bring devotion into
   more reputation.
     __________________________________________________________________

P S A L M S

  PSALM CXVII.

   This psalm is short and sweet; I doubt the reason why we sing it so
   often as we do is for the shortness of it; but, if we rightly
   understood and considered it, we should sing it oftener for the
   sweetness of it, especially to us sinners of the Gentiles, on whom it
   casts a very favourable eye. Here is, I. A solemn call to all nations
   to praise God, ver. 1. II. Proper matter for that praise suggested,
   ver. 2. We are soon weary indeed of well-doing if, in singing this
   psalm, we keep not up those pious and devout affections with which the
   spiritual sacrifice of praise ought to be kindled and kept burning.

All Nations Admonished to Praise God.

   1 O praise the Lord, all ye nations: praise him, all ye people.   2 For
   his merciful kindness is great toward us: and the truth of the Lord
   endureth for ever. Praise ye the Lord.

   There is a great deal of gospel in this psalm. The apostle has
   furnished us with a key to it (Rom. xv. 11), where he quotes it as a
   proof that the gospel was to be preached to, and would be entertained
   by, the Gentile nations, which yet was so great a stumbling-block to
   the Jews. Why should that offend them when it is said, and they
   themselves had often sung it, Praise the Lord, all you Gentiles, and
   laud him, all you people. Some of the Jewish writers confess that this
   psalm refers to the kingdom of the Messiah; nay, one of them has a
   fancy that it consists of two verses to signify that in the days of the
   Messiah God should be glorified by two sorts of people, by the Jews,
   according to the law of Moses, and by the Gentiles, according to the
   seven precepts of the sons of Noah, which yet should make one church,
   as these two verses make one psalm. We have here,

   I. The vast extent of the gospel church, v. 1. For many ages in Judah
   only was God known and his name praised. The sons of Levi and the seed
   of Israel praised him, but the rest of the nations praised gods of wood
   and stone (Dan. v. 4), while there was no devotion at all paid, at
   least none openly, that we know of, to the living and true God. But
   here all nations are called to praise the Lord, which could not be
   applied to the Old-Testament times, both because this call was not then
   given to any of the Gentile nations, much less to all, in a language
   they understood, and because, unless the people of the land became Jews
   and were circumcised, they were not admitted to praise God with them.
   But the gospel of Christ is ordered to be preached to all nations, and
   by him the partition-wall is taken down, and those that were afar off
   are made nigh. This was the mystery which was hidden in prophecy for
   many ages, but was at length revealed in the accomplishment, That the
   Gentiles should be fellow-heirs, Eph. iii. 3, 6. Observe here, 1. Who
   should be admitted into the church--all nations and all people. The
   original words are the same that are used for the heathen that rage and
   the people that imagine against Christ (Ps. ii. 1); those that had been
   enemies to his kingdom should become his willing subjects. The gospel
   of the kingdom was to be preached to all the world, for a witness to
   all nations, Matt. xxiv. 14; Mark xvi. 15. All nations shall be called,
   and to some of all nations the call shall be effectual, and they shall
   be discipled. 2. How their admission into the church is foretold--by a
   repeated call to praise him. The tidings of the gospel, being sent to
   all nations, should give them cause to praise God; the institution of
   gospel-ordinances would give them leave and opportunity to praise God;
   and the power of gospel-grace would give them hearts to praise him.
   Those are highly favoured whom God invites by his word and inclines by
   his Spirit to praise him, and so makes to be to him for a name and a
   praise, Jer. xiii. 11. See Rev. vii. 9, 10.

   II. The unsearchable riches of gospel-grace, which are to be the matter
   or our praise, v. 2. In the gospel, those celebrated attributes of God,
   his mercy and his truth, shine most brightly in themselves and most
   comfortably to us; and the apostle, where he quotes this psalm, takes
   notice of these as the two great things for which the Gentiles should
   glorify God (Rom. xv. 8, 9), for the truth of God and for his mercy. We
   that enjoy the gospel have reason to praise the Lord, 1. For the power
   of his mercy: His merciful kindness is great towards us; it is strong
   (so the word signifies); it is mighty for the pardon of mighty sins
   (Amos v. 12) and for the working out of a mighty salvation. 2. For the
   perpetuity of his truth: The truth of the Lord endures for ever. It was
   mercy, mere mercy, to the Gentiles, that the gospel was sent among
   them. It was merciful kindness prevailing towards them above their
   deserts; and in it the truth of the Lord, of his promise made unto the
   fathers, endures for ever; for, though the Jews were hardened and
   expelled, yet the promise took its effect in the believing Gentiles,
   the spiritual seed of Abraham. God's mercy is the fountain of all our
   comforts and his truth the foundation of all our hopes, and therefore
   for both we must praise the Lord.
     __________________________________________________________________

P S A L M S

  PSALM CXVIII.

   It is probable that David penned this psalm when he had, after many a
   story, weathered his point at last, and gained a full possession of the
   kingdom to which he had been anointed. He then invites and stirs up his
   friends to join with him, not only in a cheerful acknowledgment of
   God's goodness and a cheerful dependence upon that goodness for the
   future, but in a believing expectation of the promised Messiah, of
   whose kingdom and his exaltation to it his were typical. To him, it is
   certain, the prophet here bears witness, in the latter part of the
   psalm. Christ himself applies it to himself (Matt. xxi. 42), and the
   former part of the psalm may fairly, and without forcing, be
   accommodated to him and his undertaking. Some think it was first
   calculated for the solemnity of the bringing of the ark to the city of
   David, and was afterwards sung at the feast of tabernacles. In it, I.
   David calls upon all about him to give to God the glory of his
   goodness, ver. 1-4. II. He encourages himself and others to trust in
   God, from the experience he had had of God's power and pity in the
   great and kind things he had done for him, ver. 5-18. III. He gives
   thanks for his advancement to the throne, as it was a figure of the
   exaltation of Christ, ver. 19-23. IV. The people, the priests, and the
   psalmist himself, triumph in the prospect of the Redeemer's kingdom,
   ver. 24-29. In singing this psalm we must glorify God for his goodness,
   his goodness to us, and especially his goodness to us in Jesus Christ.

Goodness of God Celebrated; Grateful Acknowledgments.

   1 O give thanks unto the Lord; for he is good: because his mercy
   endureth for ever.   2 Let Israel now say, that his mercy endureth for
   ever.   3 Let the house of Aaron now say, that his mercy endureth for
   ever.   4 Let them now that fear the Lord say, that his mercy endureth
   for ever.   5 I called upon the Lord in distress: the Lord answered me,
   and set me in a large place.   6 The Lord is on my side; I will not
   fear: what can man do unto me?   7 The Lord taketh my part with them
   that help me: therefore shall I see my desire upon them that hate me.
   8 It is better to trust in the Lord than to put confidence in man.   9
   It is better to trust in the Lord than to put confidence in princes.
   10 All nations compassed me about: but in the name of the Lord will I
   destroy them.   11 They compassed me about; yea, they compassed me
   about: but in the name of the Lord I will destroy them.   12 They
   compassed me about like bees; they are quenched as the fire of thorns:
   for in the name of the Lord I will destroy them.   13 Thou hast thrust
   sore at me that I might fall: but the Lord helped me.   14 The Lord is
   my strength and song, and is become my salvation.   15 The voice of
   rejoicing and salvation is in the tabernacles of the righteous: the
   right hand of the Lord doeth valiantly.   16 The right hand of the Lord
   is exalted: the right hand of the Lord doeth valiantly.   17 I shall
   not die, but live, and declare the works of the Lord.   18 The Lord
   hath chastened me sore: but he hath not given me over unto death.

   It appears here, as often as elsewhere, that David had his heart full
   of the goodness of God. He loved to think of it, loved to speak of it,
   and was very solicitous that God might have the praise of it and others
   the comfort of it. The more our hearts are impressed with a sense of
   God's goodness the more they will be enlarged in all manner of
   obedience. In these verses,

   I. He celebrates God's mercy in general, and calls upon others to
   acknowledge it, from their own experience of it (v. 1): O give thanks
   unto the Lord, for he is not only good in himself, but good to you, and
   his mercy endures for ever, not only in the everlasting fountain, God
   himself, but in the never-failing streams of that mercy, which shall
   run parallel with the longest line of eternity, and in the chosen
   vessels of mercy, who will be everlasting monuments of it. Israel, and
   the house of Aaron, and all that fear God, were called upon to trust in
   God (Ps. cxv. 9-11); here they are called upon to confess that his
   mercy endures for ever, and so to encourage themselves to trust in him,
   v. 2-4. Priests and people, Jews and proselytes, must all own God's
   goodness, and all join in the same thankful song; if they can say no
   more, let them say this for him, that his mercy endures for ever, that
   they have had experience of it all their days, and confide in it for
   good things that shall last for ever. The praises and thanksgivings of
   all that truly fear the Lord shall be as pleasing to him as those of
   the house of Israel or the house of Aaron.

   II. He preserves an account of God's gracious dealings with him in
   particular, which he communicates to others, that they might thence
   fetch both songs of praise and supports of faith, and both ways God
   would have the glory. David had, in his time, waded through a great
   deal of difficulty, which gave him great experience of God's goodness.
   Let us therefore observe here,

   1. The great distress and danger that he had been in, which he reflects
   upon for the magnifying of God's goodness to him in his present
   advancement. There are many who, when they are lifted up, care not for
   hearing or speaking of their former depressions; but David takes all
   occasions to remember his own low estate. He was in distress (v. 5),
   greatly straitened and at a loss; there were many that hated him (v.
   7), and this could not but be a great grief to one of an ingenuous
   spirit, that strove to gain the good affections of all. All nations
   compassed me about, v. 10. All the nations adjacent to Israel set
   themselves to give disturbance to David, when he had newly come to the
   throne, Philistines, Moabites, Syrians, Ammonites, &c. We read of his
   enemies round about; they were confederate against him, and thought to
   cut off all succours from him. This endeavour of his enemies to
   surround him is repeated (v. 11): They compassed me about, yea, they
   compassed me about, which intimates that they were virulent and
   violent, and, for a time, prevalent, in their attempts against him, and
   when put into disorder they rallied again and pushed on their design.
   They compassed me about like bees, so numerous were they, so noisy, so
   vexatious; they came flying upon him, came upon him in swarms, set upon
   him with their malignant stings; but it was to their own destruction,
   as the bee, they say, loses her life with her sting, Animamque in
   vulnere ponit--She lays down her life in the wound. Lord, how are those
   increased that trouble me! Two ways David was brought into
   trouble:--(1.) By the injuries that men did him (v. 13): Thou (O
   enemy!) hast thrust sore at me, with many a desperate push, that I
   might fall into sin and into ruin. Thrusting thou hast thrust at me (so
   the word is), so that I was ready to fall. Satan is the great enemy
   that thrusts sorely at us by his temptations, to cast us down from our
   excellency, that we may fall from our God and from our comfort in him;
   and, if Go had not upheld us by his grace, his thrusts would have been
   fatal to us. (2.) By the afflictions which God laid upon him (v. 18):
   The Lord has chastened me sore. Men thrust at him for his destruction;
   God chastened him for his instruction. They thrust at him with the
   malice of enemies; God chastened him with the love and tenderness of a
   Father. Perhaps he refers to the same trouble which God, the author of
   it, designed for his profit, that by it he might partake of his
   holiness (Heb. xii. 10, 11); howbeit, men, who were the instruments of
   it, meant not so, neither did their heart think so, but it was in their
   heart to cut off and destroy, Isa. x. 7. What men intend for the
   greatest mischief God intends for the greatest good, and it is easy to
   say whose counsel shall stand. God will sanctify the trouble to his
   people, as it is his chastening, and secure the good he designs; and he
   will guard them against the trouble, as it is the enemies' thrusting,
   and secure them from the evil they design, and then we need not fear.

   This account which David gives of his troubles is very applicable to
   our Lord Jesus. Many there were that hated him, hated him without a
   cause. They compassed him about; Jews and Romans surrounded him. They
   thrust sorely at him; the devil did so when he tempted him; his
   persecutors did so when they reviled him; nay, the Lord himself
   chastened him sorely, bruised him, and put him to grief, that by his
   stripes we might be healed.

   2. The favour God vouchsafed to him in his distress. (1.) God heard his
   prayer (v. 5): "He answered me with enlargements; he did more for me
   than I was able to ask; he enlarged my heart in prayer and yet gave
   more largely than I desired." He answered me, and set me in a large
   place (so we read it), where I had room to bestir myself, room to enjoy
   myself, and room to thrive; and the large place was the more
   comfortable because he was brought to it out of distress, Ps. iv. 1.
   (2.) God baffled the designs of his enemies against him: They are
   quenched as the fire of thorns (v. 12), which burns furiously for a
   while, makes a great noise and a great blaze, but is presently out, and
   cannot do the mischief that it threatened. Such was the fury of David's
   enemies; such is the laughter of the fool, like the crackling of thorns
   under a pot (Eccl. vii. 6), and such is the anger of the fool, which
   therefore is not to be feared, any more than his laughter is to be
   envied, but both to be pitied. They thrust sorely at him, but the Lord
   helped him (v. 13), helped him to keep his feet and maintain his
   ground. Our spiritual enemies would, long before this, have been our
   ruin if God had not been our helper. (3.) God preserved his life when
   there was but a step between him and death (v. 18): "He has chastened
   me, but he has not given me over unto death, for he has not given me
   over to the will of my enemies." To this St. Paul seems to refer in 2
   Cor. vi. 9. As dying, and behold we live; as chastened, and not killed.
   We ought not therefore, when we are chastened sorely, immediately to
   despair of life, for God sometimes, in appearance, turns men to
   destruction, and yet says, Return; says unto them, Live.

   This also is applicable to Jesus Christ. God answered him, and set him
   in a large place. He quenched the fire of his enemies; rage, which did
   but consume themselves; for through death he destroyed him that had the
   power of death. He helped him through his undertaking; and thus far he
   did not give him over unto death that he did not leave him in the
   grave, nor suffer him to see corruption. Death had no dominion over
   him.

   3. The improvement he made of this favour. (1.) It encouraged him to
   trust in God; from his own experience he can say, It is better, more
   wise, more comfortable, and more safe, there is more reason for it, and
   it will speed better, to trust in the Lord, than to put confidence in
   man, yea, though it be in princes, v. 8, 9. He that devotes himself to
   God's guidance and government, with an entire dependence upon God's
   wisdom, power, and goodness, has a better security to make him easy
   than if all the kings and potentates of the earth should undertake to
   protect him. (2.) It enabled him to triumph in that trust. [1.] He
   triumphs in God, and in his relation to him and interest in him (v. 6):
   "The Lord is on my side. He is a righteous God, and therefore espouses
   my righteous cause and will plead it." If we are on God's side, he is
   on ours; if we be for him and with him, he will be for us and with us
   (v. 7): "The Lord takes my part, and stands up for me, with those that
   help me. He is to me among my helpers, and so one of them that he is
   all in all both to them and me, and without him I could not help myself
   nor could any friend I have in the world help me." Thus (v. 14), "The
   Lord is my strength and my song; that is, I make him so (without him I
   am weak and sad, but on him I stay myself as my strength, both for
   doing and suffering, and in him I solace myself as my song, by which I
   both express my joy and ease my grief), and, making him so, I find him
   so: he strengthens my heart with his graces and gladdens my heart with
   his comforts." If God be our strength, he must be our song; if he work
   all our works in us, he must have all praise and glory from us. God is
   sometimes the strength of his people when he is not their song; they
   have spiritual supports when they want spiritual delights. But, if he
   be both to us, we have abundant reason to triumph in him; for, he be
   our strength and our song, he has become not only our Saviour, but our
   salvation; for his being our strength is our protection to the
   salvation, and his being our song is an earnest and foretaste of the
   salvation. [2.] He triumphs over his enemies. Now shall his head be
   lifted up above them; for, First, He is sure they cannot hurt him: "God
   is for me, and then I will not fear what man can do against me," v. 6.
   He can set them all at defiance, and is not disturbed at any of their
   attempts. "They can do nothing to me but what God permits them to do;
   they can do no real damage, for they cannot separate between me and
   God; they cannot do any thing but what God can make to work for my
   good. The enemy is a man, a depending creature, whose power is limited,
   and subordinate to a higher power, and therefore I will not fear him."
   Who art thou, that thou shouldst be afraid of a man that shall die?
   Isa. li. 12. The apostle quotes this, with application to all
   Christians, Heb. xiii. 6. They may boldly say, as boldly as David
   himself, The Lord is my helper, and I will not fear what man shall do
   unto me; let him do his worst. Secondly, He is sure that he shall be
   too hard for them at last: "I shall see my desire upon those that hate
   me (v. 7); I shall see them defeated in their designs against me; nay,
   In the name of the Lord I will destroy them (v. 10-12); I trust in the
   name of the Lord that I shall destroy them, and in his name I will go
   forth against them, depending on his strength, by warrant from him, and
   with an eye to his glory, not confiding in myself nor taking vengeance
   for myself." Thus he went forth against Goliath, in the name of the God
   of Israel, 1 Sam. xvii. 45. David says this as a type of Christ, who
   triumphed over the powers of darkness, destroyed them, and made a show
   of them openly. [3.] He triumphs in an assurance of the continuance of
   his comfort, his victory, and his life. First, Of his comfort (v. 15):
   The voice of rejoicing and salvation is in the tabernacles of the
   righteous, and in mine particularly, in my family. The dwellings of the
   righteous in this world are but tabernacles, mean and movable; here we
   have no city, no continuing city. But these tabernacles are more
   comfortable to them than the palaces of the wicked are to them; for in
   the house where religion rules, 1. There is salvation; safety from
   evil, earnests of eternal salvation, which has come to this house, Luke
   xix. 9. 2. Where there is salvation there is cause for rejoicing, for
   continual joy in God. Holy joy is called the joy of salvation, for in
   that there is abundant matter for joy. 3. Where there is rejoicing
   there ought to be the voice of rejoicing, that is, praise and
   thanksgiving. Let God be served with joyfulness and gladness of heart,
   and let the voice of that rejoicing be heard daily in our families, to
   the glory of God and encouragement of others. Secondly, Of his victory:
   The right hand of the Lord does valiantly (v. 15) and is exalted; for
   (as some read it) it has exalted me. The right hand of God's power is
   engaged for his people, and it acts vigorously for them and therefore
   victoriously. For what difficulty can stand before the divine valour?
   We are weak, and act but cowardly for ourselves; but God is mighty, and
   acts valiantly for us, with jealousy and resolution, Isa. lxiii. 5, 6.
   There is spirit, as well as strength, in all God's operations for his
   people. And, when God's right hand does valiantly for our salvation, it
   ought to be exalted in our praises. Thirdly, Of his life (v. 17): "I
   shall not die by the hands of my enemies that seek my life, but live
   and declare the works of the Lord; I shall live a monument of God's
   mercy and power; his works shall be declared in me, and I will make it
   the business of my life to praise and magnify God, looking upon that as
   the end of my preservation." Note, It is not worth while to live for
   any other purpose than to declare the works of God, for his honour and
   the encouragement of others to serve him and trust in him. Such as
   these were the triumphs of the Son of David in the assurance he had of
   the success of his undertaking and that the good pleasure of the Lord
   should prosper in his hand.

David Triumphs in God; The Humiliation and Exaltation of the Messiah.

   19 Open to me the gates of righteousness: I will go into them, and I
   will praise the Lord:   20 This gate of the Lord, into which the
   righteous shall enter.   21 I will praise thee: for thou hast heard me,
   and art become my salvation.   22 The stone which the builders refused
   is become the head stone of the corner.   23 This is the Lord's doing;
   it is marvellous in our eyes.   24 This is the day which the Lord hath
   made; we will rejoice and be glad in it.   25 Save now, I beseech thee,
   O Lord: O Lord, I beseech thee, send now prosperity.   26 Blessed be he
   that cometh in the name of the Lord: we have blessed you out of the
   house of the Lord.   27 God is the Lord, which hath showed us light:
   bind the sacrifice with cords, even unto the horns of the altar.   28
   Thou art my God, and I will praise thee: thou art my God, I will exalt
   thee.   29 O give thanks unto the Lord; for he is good: for his mercy
   endureth for ever.

   We have here an illustrious prophecy of the humiliation and exaltation
   of our Lord Jesus, his sufferings, and the glory that should follow.
   Peter thus applies it directly to the chief priests and scribes, and
   none of them could charge him with misapplying it, Acts iv. 11. Now
   observe here,

   I. The preface with which this precious prophecy is introduced, v.
   19-21. 1. The psalmist desires admission into the sanctuary of God,
   there to celebrate the glory of him that cometh in the name of the
   Lord: Open to me the gates of righteousness. So the temple-gates are
   called, because they were shut against the uncircumcised, and forbade
   the stranger to come nigh, as the sacrifices there offered are called
   sacrifices of righteousness. Those that would enter into communion with
   God in holy ordinances must become humble suitors to God for admission.
   And when the gates of righteousness are opened to us we must go into
   them, must enter into the holiest, as far as we have leave, and praise
   the Lord. Our business within God's gates is to praise God; therefore
   we should long till the gates of heaven be opened to us, that we may go
   into them to dwell in God's house above, where we shall be still
   praising him. 2. He sees admission granted him (v. 20): This is the
   gate of the Lord, the gate of his appointing, into which the righteous
   shall enter; as if he had said, "The gate you knocked at is opened, and
   you are welcome. Knock, and it shall be opened unto you." Some by this
   gate understand Christ, by whom we are taken into fellowship with God
   and our praises are accepted; he is the way; there is no coming to the
   Father but by him (John xiv. 6), he is the door of the sheep (John x.
   9); he is the gate of the temple, by whom, and by whom only, the
   righteous, and they only, shall enter, and come into God's
   righteousness, as the expression is, Ps. lxix. 27. The psalmist
   triumphs in the discovery that the gate of righteousness, which had
   been so long shut, and so long knocked at, was now at length opened. 3.
   He promises to give thanks to God for this favour (v. 21): I will
   praise thee. Those that saw Christ's day at so great a distance saw
   cause to praise God for the prospect; for in him they saw that God had
   heard them, had heard the prayers of the Old-Testament saints for the
   coming of the Messiah, and would be their salvation.

   II. The prophecy itself, v. 22, 23. This may have some reference to
   David's preferment; he was the stone which Saul and his courtiers
   rejected, but was by the wonderful providence of God advanced to be the
   headstone of the building. But its principal reference is to Christ;
   and here we have, 1. His humiliation. He is the stone which the
   builders refused; he is the stone cut out of the mountain without
   hands, Dan. ii. 34. He is a stone, not only for strength, and firmness,
   and duration, but for life, in the building of the spiritual temple;
   and yet a precious stone (1 Pet. ii. 6), for the foundation of the
   gospel-church must be sapphires, Isa. liv. 11. This stone was rejected
   by the builders, by the rulers and people of the Jews (Acts iv. 8, 10,
   11); they refused to own him as the stone, the Messiah promised; they
   would not build their faith upon him nor join themselves to him; they
   would make no use of him, but go on in their building without him; they
   denied him in the presence of Pilate (Acts iii. 13) when they said, We
   have no king but Cæsar. They trampled upon this stone, threw it among
   the rubbish out of the city; nay, they stumbled at it. This was a
   disgrace to Christ, but it proved the ruin of those that thus made
   light of him. Rejecters of Christ are rejected of God. 2. His
   exaltation. He has become the headstone of the corner; he is advanced
   to the highest degree both of honour and usefulness, to be above all,
   and all in all. He is the chief corner-stone in the foundation, in whom
   Jew and Gentile are united, that they may be built up one holy house.
   He is the chief top-stone in the corner, in whom the building is
   completed, and who must in all things have the pre-eminence, as the
   author and finisher of our faith. Thus highly has God exalted him,
   because he humbled himself; and we, in compliance with God's design,
   must make him the foundation of our hope, the centre of our unity, and
   the end of our living. To me to live is Christ. 3. The hand of God in
   all this: This is the Lord's doing; it is from the Lord; it is with the
   Lord; it is the product of his counsel; it is his contrivance. Both the
   humiliation and the exaltation of the Lord Jesus were his work, Acts
   ii. 23; iv. 27, 28. He sent him, sealed him; his hand went with him
   throughout his whole undertaking, and from first to last he did his
   Father's will; and this ought to be marvellous in our eyes. Christ's
   name is Wonderful; and the redemption he wrought out is the most
   amazing of all God's works of wonder; it is what the angels desire to
   look into, and will be admiring to eternity; much more ought we to
   admire it, who owe our all to it. Without controversy, great is the
   mystery of godliness.

   III. The joy wherewith it is entertained and the acclamations which
   attend this prediction.

   1. Let the day be solemnized to the honour of God with great joy (v.
   24): This is the day the Lord has made. The whole time of the
   gospel-dispensation, that accepted time, that day of salvation, is what
   the Lord has made so; it is a continual feast, which ought to be kept
   with joy. Or it may very fitly be understood of the Christian sabbath,
   which we sanctify in remembrance of Christ's resurrection, when the
   rejected stone began to be exalted; and so, (1.) Here is the doctrine
   of the Christian sabbath: It is the day which the Lord has made, has
   made remarkable, made holy, has distinguished from other days; he has
   made it for man: it is therefore called the Lord's day, for it bears
   his image and superscription. (2.) The duty of the sabbath, the work of
   the day that is to be done in his day: We will rejoice and be glad in
   it, not only in the institution of the day, that there is such a day
   appointed, but in the occasion of it, Christ's becoming the head of the
   corner. This we ought to rejoice in both as his honour and our
   advantage. Sabbath days must be rejoicing days, and then they are to us
   as the days of heaven. See what a good Master we serve, who, having
   instituted a day for his service, appoints it to be spent in holy joy.

   2. Let the exalted Redeemer be met, and attended, with joyful hosannas,
   v. 25, 26.

   (1.) Let him have the acclamations of the people, as is usual at the
   inauguration of a prince. Let every one of his loyal subjects shout for
   joy, Save now, I beseech thee, O Lord! This is like Vivat rex--Long
   live the king, and expresses a hearty joy for his accession to the
   crown, an entire satisfaction in his government, and a zealous
   affection to the interests and honour of it. Hosanna signifies, Save
   now, I beseech thee. [1.] "Lord, save me, I beseech thee; let this
   Saviour be my Saviour, and, in order to that, my ruler; let me be taken
   under his protection and owned as one of his willing subjects. His
   enemies are my enemies; Lord, I beseech thee, save me from them. Send
   me an interest in that prosperity which his kingdom brings with it to
   all those that entertain it. Let my soul prosper and be in health, in
   that peace and righteousness which his government brings, Ps. lxxii. 3.
   Let me have victory over those lusts that war against my soul, and let
   divine grace go on in my heart conquering and to conquer." [2.] "Lord,
   preserve him, I beseech thee, even the Saviour himself, and send him
   prosperity in all his undertakings; give success to his gospel, and let
   it be mighty, through God, to the pulling down of strong-holds and
   reducing souls to their allegiance to him. Let his name be sanctified,
   his kingdom come, his will be done." Thus let prayer be made for him
   continually, Ps. lxxii. 15. On the Lord's day, when we rejoice and are
   glad in his kingdom, we must pray for the advancement of it more and
   more, and its establishment upon the ruins of the devil's kingdom. When
   Christ made his public entry into Jerusalem he was thus met by his
   well-wishers (Matt. xxi. 9): Hosanna to the Son of David; long live
   King Jesus; let him reign for ever.

   (2.) Let the priests, the Lord's ministers, do their part in this great
   solemnity, v. 26. [1.] Let them bless the prince with their praises:
   Blessed is he that cometh in the name of the Lord. Jesus Christ is he
   that cometh--ho erchomenos, he that was to come and is yet to come
   again, Rev. i. 8. He comes in the name of the Lord, with a commission
   from him, to act for him, to do his will and to seek his glory; and
   therefore we must say, Blessed be he that cometh; we must rejoice that
   he has come; we must speak well of him, admire him, and esteem him
   highly, as one we are eternally obliged to, call him blessed Jesus,
   blessed for ever, Ps. xlv. 2. We must bid him welcome into our hearts,
   saying, "Come in, thou blessed of the Lord; come in by thy grace and
   Spirit, and take possession of me for thy own." We must bless his
   faithful ministers that come in his name, and receive them for his
   sake, Isa. lii. 7; John xiii. 20. We must pray for the enlargement and
   edification of his church, for the ripening of things for his second
   coming, and then that he who has said, Surely I come quickly, would
   even so come. [2.] Let them bless the people with their prayers: We
   have blessed you out of the house of the Lord. Christ's ministers are
   not only warranted, but appointed to pronounce a blessing, in his name,
   upon all his loyal subjects that love him and his government in
   sincerity, Eph. vi. 24. We assure you that in and through Jesus Christ
   you are blessed; for he came to bless you. "You are blessed out of the
   house of the Lord, that is, with spiritual blessings in heavenly places
   (Eph. i. 3), and therefore have reason to bless him who has thus
   blessed you."

   3. Let sacrifices of thanksgiving be offered to his honour who offered
   for us the great atoning sacrifice, v. 27. Here is, (1.) The privilege
   we enjoy by Jesus Christ: God is the Lord who has shown us light. God
   is Jehovah, is known by that name, a God performing what he has
   promised and perfecting what he has begun, Exod. vi. 3. He has shown us
   light, that is, he has given us the knowledge of himself and his will.
   He has shined upon us (so some); he has favoured us, and lifted up upon
   us the light of his countenance; he has given us occasion for joy and
   rejoicing, which is light to the soul, by giving us a prospect of
   everlasting light in heaven. The day which the Lord has made brings
   light with it, true light. (2.) The duty which this privilege calls
   for: Bind the sacrifice with cords, that, being killed, the blood of it
   may be sprinkled upon the horns of the altar, according to the law; or
   perhaps it was the custom (though we read not of it elsewhere) to bind
   the sacrifice to the horns of the altar while things were getting ready
   for the slaying of it. Or this may have a peculiar significancy here;
   the sacrifice we are to offer to God, in gratitude for redeeming love,
   is ourselves, not to be slain upon the altar, but living sacrifices
   (Rom. xii. 1), to be bound to the altar, spiritual sacrifices of prayer
   and praise, in which our hearts must be fixed and engaged, as the
   sacrifice was bound with cords to the horns of the altar, not to start
   back.

   4. The psalmist concludes with his own thankful acknowledgments of
   divine grace, in which he calls upon others to join with him, v. 28,
   29. (1.) He will praise God himself, and endeavour to exalt him in his
   own heart and in the hearts of others, and this because of his
   covenant-relation to him and interest in him: "Thou art my God, on whom
   I depend, and to whom I am devoted, who ownest me and art owned by me;
   and therefore I will praise thee." (2.) He will have all about him to
   give thanks to God for these glad tidings of great joy to all people,
   that there is a Redeemer, even Christ the Lord. In him it is that God
   is good to man and that his mercy endures for ever; in him the covenant
   of grace is made, and in him it is made sure, made good, and made an
   everlasting covenant. He concludes this psalm as he began it (v. 1),
   for God's glory must be the Alpha and Omega, the beginning and the end,
   of all our addresses to him. Hallowed by thy name, and thine is the
   glory. And this fitly closes a prophecy of Christ. The angels give
   thanks for man's redemption. Glory to God in the highest (Luke ii. 14),
   for there is on earth peace, to which we must echo with our hosannas,
   as they did, Luke xix. 38. Peace in heaven to us through Christ, and
   therefore glory in the highest.
     __________________________________________________________________

P S A L M S

  PSALM CXIX.

   This is a psalm by itself, like none of the rest; it excels them all,
   and shines brightest in this constellation. It is much longer than any
   of them more than twice as long as any of them. It is not making long
   prayers that Christ censurers, but making them for a pretence, which
   intimates that they are in themselves good and commendable. It seems to
   me to be a collection of David's pious and devout ejaculations, the
   short and sudden breathings and elevations of his soul to God, which he
   wrote down as they occurred, and, towards the latter end of his time,
   gathered out of his day-book where they lay scattered, added to them
   many like words, and digested them into this psalm, in which there is
   seldom any coherence between the verses, but, like Solomon's proverbs,
   it is a chest of gold rings, not a chain of gold links. And we may not
   only learn, by the psalmist's example, to accustom ourselves to such
   pious ejaculations, which are an excellent means of maintaining
   constant communion with God, and keeping the heart in frame for the
   more solemn exercises of religion, but we must make use of the
   psalmist's words, both for the exciting and for the expressing of our
   devout affections; what some have said of this psalm is true, "He that
   shall read it considerately, it will either warm him or shame him." The
   composition of it is singular and very exact. It is divided into
   twenty-two parts, according to the number of the letters of the Hebrew
   alphabet, and each part consists of eight verses, all the verses of the
   first part beginning with Aleph, all the verses of the second with
   Beth, and so on, without any flaw throughout the whole psalm.
   Archbishop Tillotson says, It seems to have more of poetical skill and
   number in it than we at this distance can easily understand. Some have
   called it the saints' alphabet; and it were to be wished we had it as
   ready in our memories as the very letters of our alphabet, as ready as
   our A B C. Perhaps the penman found it of use to himself to observe
   this method, as it obliged him to seek for thoughts, and search for
   them, that he might fill up the quota of every part; and the letter he
   was to begin with might lead him to a word which might suggest a good
   sentence; and all little enough to raise any thing that is good in the
   barren soil of our hearts. However, it would be of use to the learners,
   a help to them both in committing it to memory and in calling it to
   mind upon occasion; by the letter the first word would be got, and that
   would bring in the whole verse; thus young people would the more easily
   learn it by heart and retain it the better even in old age. If any
   censure it as childish and trifling, because acrostics are now quite
   out of fashion, let them know that the royal psalmist despises their
   censure; he is a teacher of babes, and, if this method may be
   beneficial to them, he can easily stoop to it; if this to be vile, he
   will be yet more vile.

   II. The general scope and design of it is to magnify the law, and make
   it honourable; to set forth the excellency and usefulness of divine
   revelation, and to recommend it to us, not only for the entertainment,
   but for the government, of ourselves, by the psalmist's own example,
   who speaks by experience of the benefit of it, and of the good
   impressions made upon him by it, for which he praises God, and
   earnestly prays, from first to last, for the continuance of God's grace
   with him, to direct and quicken him in the way of his duty. There are
   ten different words by which divine revelation is called in this psalm,
   and they are synonymous, each of them expressive of the whole compass
   of it (both that which tells us what God expects from us and that which
   tells us that we may expect from him) and of the system of religion
   which is founded upon it and guided by it. The things contained in the
   scripture, and drawn from it, are here called, 1. God's law, because
   they are enacted by him as our Sovereign. 2. His way, because they are
   the rule both of his providence and of our obedience. 3. His
   testimonies, because they are solemnly declared to the world and
   attested beyond contradiction. 4. His commandments, because given with
   authority, and (as the word signifies) lodged with us as a trust. 5.
   His precepts, because prescribed to us and not left indifferent. 6. His
   word, or saying, because it is the declaration of his mind, and Christ,
   the essential eternal Word, is all in all in it. 7. His judgments,
   because framed in infinite wisdom, and because by them we must both
   judge and be judged. 8. His righteousness, because it is all holy,
   just, and good, and the rule and standard of righteousness. 9. His
   statutes, because they are fixed and determined, and of perpetual
   obligation. His truth, or faithfulness, because the principles upon
   which the divine law is built are eternal truths. And I think there is
   but one verse (it is ver. 122) in all this long psalm in which there is
   not one or other of these ten words; only in three or four they are
   used concerning God's providence or David's practice (as ver. 75, 84,
   121), and ver. 132 they are called God's name. The great esteem and
   affection David had for the word of God is the more admirable
   considering how little he had of it, in comparison with what we have,
   no more perhaps in writing than the first books of Moses, which were
   but the dawning of this day, which may shame us who enjoy the full
   discoveries of divine revelation and yet are so cold towards it. In
   singing this psalm there is work for all the devout affections of a
   sanctified soul, so copious, so various, is the matter of it. We here
   find that in which we must give glory to God both as our ruler and
   great benefactor, that in which we are to teach and admonish ourselves
   and one another (so many are the instructions which we here find about
   a religious life), and that in which we are to comfort and encourage
   ourselves and one another, so many are the sweet experiences of one
   that lived such a life. Here is something or other to suit the case of
   every Christian. Is any afflicted? Is any merry? Each will find that
   here which is proper for him. And it is so far from being a tedious
   repetition of the same thing, as may seem to those who look over it
   cursorily, that, if we duly meditate upon it, we shall find almost
   every verse has a new thought and something in it very lively. And
   this, as many other of David's psalms, teaches us to be sententious in
   our devotions, both alone and when others join with us; for,
   ordinarily, the affections, especially of weaker Christians, are more
   likely to be raised and kept by short expressions, the sense of which
   lies in a little compass, than by long and laboured periods.

1. ALEPH.

   1 Blessed are the undefiled in the way, who walk in the law of the
   Lord.   2 Blessed are they that keep his testimonies, and that seek him
   with the whole heart.   3 They also do no iniquity: they walk in his
   ways.

   The psalmist here shows that godly people are happy people; they are,
   and shall be, blessed indeed. Felicity is the thing we all pretend to
   aim at and pursue. He does not say here wherein it consists; it is
   enough for us to know what we must do and be that we may attain to it,
   and that we are here told. All men would be happy, but few take the
   right way; God has here laid before us the right way, which we may be
   sure will end in happiness, though it be strait and narrow.
   Blessednesses are to the righteous; all manner of blessedness. Now
   observe the characters of the happy people. Those are happy, 1. Who
   make the will of God the rule of all their actions, and govern
   themselves, in their whole conversation, by that rule: They walk in the
   law of the Lord, v. 1. God's word is a law to them, not only in this or
   that instance, but in the whole course of their conversation; they walk
   within the hedges of that law, which they dare not break through by
   doing any thing it forbids; and they walk in the paths of that law,
   which they will not trifle in, but press forward in them towards the
   mark, taking every step by rule and never walking at all adventures.
   This is walking in God's ways (v. 3), the ways which he has marked out
   to us and has appointed us to walk in. It will not serve us to make
   religion the subject of our discourse, but we must make it the rule of
   our walk; we must walk in his ways, not in the way of the world, or of
   our own hearts, Job xxiii. 10, 11; xxxi. 7. 2. Who are upright and
   honest in their religion--undefiled in the way, not only who keep
   themselves pure from the pollutions of actual sin, unspotted from the
   world, but who are habitually sincere in their intentions, in whose
   spirit there is no guile, who are really as good as they seem to be and
   row the same way as they look. 3. Who are true to the trust reposed in
   them as God's professing people. It was the honour of the Jews that to
   them were committed the oracles of God; and blessed are those who
   preserve pure and entire that sacred deposit, who keep his testimonies
   as a treasure of inestimable value, keep them as the apple of their
   eye, so keep them as to carry the comfort of them themselves to another
   world and leave the knowledge and profession of them to those who shall
   come after them in this world. Those who would walk in the law of the
   Lord must keep his testimonies, that is, his truths. Those will not
   long make conscience of good practices who do not adhere to good
   principles. Or his testimonies may denote his covenant; the ark of the
   covenant is called the ark of the testimony. Those do not keep covenant
   with God who do not keep the commandments of God. 4. Who have a single
   eye to God as their chief good and highest end in all they do in
   religion (v. 2): They seek him with their whole heart. They do not seek
   themselves and their own things, but God only; this is that which they
   aim at, that God may be glorified in their obedience and that they may
   be happy in God's acceptance. He is, and will be, the rewarder, the
   reward, of all those who thus seek him diligently, seek him with the
   heart, for that is it that God looks at and requires; and with the
   whole heart, for if the heart be divided between him and the world it
   is faulty. 5. Who carefully avoid all sin (v. 3): They do no iniquity;
   they do not allow themselves in any sin; they do not commit it as those
   do who are the servants of sin; they do not make a practice of it, do
   not make a trade of it. They are conscious to themselves of much
   iniquity that clogs them in the ways of God, but not of that iniquity
   which draws them out of those ways. Blessed and holy are those who thus
   exercise themselves to have always consciences void of offence.

   4 Thou hast commanded us to keep thy precepts diligently.   5 O that my
   ways were directed to keep thy statutes!   6 Then shall I not be
   ashamed, when I have respect unto all thy commandments.

   We are here taught, 1. To own ourselves under the highest obligations
   to walk in God's law. The tempter would possess men with an opinion
   that they are at their liberty whether they will make the word of God
   their rule or no, that, though it may be good, yet it is not so
   necessary as they are made to believe it is. He taught our first
   parents to question the command: Hath God said, You shall not eat? And
   therefore we are concerned to be well established in this (v. 4): Thou
   hast commanded us to keep thy precepts, to make religion our rule; and
   to keep them diligently, to make religion our business and to mind it
   carefully and constantly. We are bound, and must obey at our peril. 2.
   To look up to God for wisdom and grace to do so (v. 5): O that my ways
   were directed accordingly! not only that all events concerning us may
   be so ordered and disposed by the providence of God as not to be in any
   thing a hindrance to us, but a furtherance rather, in the service of
   God, but that our hearts may be so guided and influenced by the Spirit
   of God that we may not in any thing transgress God's commandments--not
   only that our eyes may be directed to behold God's statutes, but our
   hearts directed to keep them. See how the desire and prayer of a good
   man exactly agree with the will and command of a good God: "Thou
   wouldest have me keep thy precepts, and, Lord, I fain would keep them."
   This is the will of God, even our sanctification; and it should be our
   will. 3. To encourage ourselves in the way of our duty with a prospect
   of the comfort we shall find in it, v. 6. Note, (1.) It is the
   undoubted character of every good man that he has a respect to all
   God's commandments. He has a respect to the command, eyes it as his
   copy, aims to conform to it, is sorry wherein he comes short; and what
   he does in religion he does with a conscientious regard to the command,
   because it is his duty. He has respect to all the commandments, one as
   well as another, because they are all backed with the same authority
   (Jam. ii. 10, 11) and all levelled at the same end, the glorifying of
   God in our happiness. Those who have a sincere respect to any command
   will have a general respect to every command, to the commands of both
   testaments and both tables, to the prohibitions and the precepts, to
   those that concern both the inward and the outward man, both the head
   and the heart, to those that forbid the most pleasant and gainful sins
   and to those that require the most difficult and hazardous duties. (2.)
   Those who have a sincere respect to all God's commandments shall not be
   ashamed, not only they will thereby be kept from doing that which will
   turn to their shame, but they shall have confidence towards God and
   boldness of access to the throne of his grace, 1 John iii. 21. They
   shall have credit before men; their honesty will be their honour. And
   they shall have clearness and courage in their own souls; they shall
   not be ashamed to retire into themselves, nor to reflect upon
   themselves, for their hearts shall not condemn them. David speaks this
   with application to himself. Those that are upright may take the
   comfort of their uprightness. "As, if I be wicked, woe to me; so, if I
   be sincere, it is well with me."

   7 I will praise thee with uprightness of heart, when I shall have
   learned thy righteous judgments.   8 I will keep thy statutes: O
   forsake me not utterly.

   Here is, I. David's endeavour to perfect himself in his religion, and
   to make himself (as we say) master of his business. He hopes to learn
   God's righteous judgments. He knew much, but he was still pressing
   forward and desired to know more, as knowing this, that he had not yet
   attained; but as far as perfection is attainable in this life he
   reached towards it, and would not take up short of it. As long as we
   live we must be scholars in Christ's school, and sit at his feet; but
   we should aim to be head-scholars, and to get into the highest form.
   God's judgments are all righteous, and therefore it is desirable not
   only to learn them, but to be learned in them, mighty in the
   scriptures.

   II. The use he would make of his divine learning. He coveted to be
   learned in the laws of God, not that he might make himself a name and
   interest among men, or fill his own head with entertaining
   speculations, but, 1. That he might give God the glory of his learning:
   I will praise thee when I have learned thy judgments, intimating that
   he could not learn unless God taught him, and that divine instructions
   are special blessings, which we have reason to be thankful for. Though
   Christ keeps a free-school, and teaches without money and without
   price, yet he expects his scholars should give him thanks both for his
   word and for his Spirit; surely it is a mercy worth thanks to be taught
   so gainful a calling as religion is. Those have learned a good lesson
   who have learned to praise God, for that is the work of angels, the
   work of heaven. It is an easy thing to praise God in word and tongue;
   but those only are well learned in this mystery who have learned to
   praise him with uprightness of heart, that is, are inward with him in
   praising him, and sincerely aim at his glory in the course of their
   conversation as well as in the exercises of devotion. God accepts only
   the praises of the upright. 2. That he might himself come under the
   government of that learning: When I shall have learned thy righteous
   judgments I will keep thy statutes. We cannot keep them unless we learn
   them; but we learn them in vain if we do not keep them. Those have well
   learned God's statutes who have come up to a full resolution, in the
   strength of his grace, to keep them.

   III. His prayer to God not to leave him: "O forsake me not! that is,
   leave me not to myself, withdraw not thy Spirit and grace from me, for
   then I shall not keep thy statutes." Good men see themselves undone if
   God forsakes them; for then the tempter will be too hard for them.
   "Though thou seem to forsake me, and threaten to forsake me, and dost,
   for a time, withdraw from me, yet let not the desertion be total and
   final; for that is hell. O forsake me not utterly! for woe unto me if
   God departs from me."

2. BETH.

   9 Wherewithal shall a young man cleanse his way? by taking heed thereto
   according to thy word.

   Here is, 1. A weighty question asked. By what means may the next
   generation be made better than this? Wherewithal shall a young man
   cleanse his way? Cleansing implies that it is polluted. Besides the
   original corruption we all brought into the world with us (from which
   we are not cleansed unto this day), there are many particular sins
   which young people are subject to, by which they defile their way,
   youthful lusts (2 Tim. ii. 22); these render their way offensive to God
   and disgraceful to themselves. Young men are concerned to cleanse their
   way--to get their hearts renewed and their lives reformed, to make
   clean, and keep clean, from the corruption that is in the world through
   lust, that they may have both a good conscience and a good name. Few
   young people do themselves enquire by what means they may recover and
   preserve their purity; and therefore David asks the question for them.
   2. A satisfactory answer given to this question. Young men may
   effectually cleanse their way by taking heed thereto according to the
   word of God; and it is the honour of the word of God that it has such
   power and is of such use both to particular persons and to communities,
   whose happiness lies much in the virtue of their youth. (1.) Young men
   must make the word of God their rule, must acquaint themselves with it
   and resolve to conform themselves to it; that will do more towards the
   cleansing of young men that the laws of princes or the morals of
   philosophers. (2.) They must carefully apply that rule and make use of
   it; they must take heed to their way, must examine it by the word of
   God, as a touchstone and standard, must rectify what is amiss in it by
   that regulator and steer by that chart and compass. God's word will not
   do without our watchfulness, and a constant regard both to it and to
   our way, that we may compare them together. The ruin of young men is
   either living at large (or by no rule at all) or choosing to themselves
   false rules: let them ponder the path of their feet, and walk by
   scripture-rules; so their way shall be clean, and they shall have the
   comfort and credit of it here and for ever.

   10 With my whole heart have I sought thee: O let me not wander from thy
   commandments.

   Here is, 1. David's experience of a good work God had wrought in him,
   which he takes the comfort of and pleads with God: "I have sought thee,
   sought to thee as my oracle, sought after thee as my happiness, sought
   thee as my God; for should not a people seek unto their God? If I have
   not yet found thee, I have sought thee, and thou never saidst, Seek in
   vain, nor wilt say so to me, for I have sought thee with my heart, with
   my whole heart, sought thee only, sought thee diligently." 2. His
   prayer for the preservation of that work: "Thou that hast inclined me
   to seek thy precepts, never suffer me to wander from them." The best
   are sensible of their aptness to wander; and the more we have found of
   the pleasure there is in keeping God's commandments the more afraid we
   shall be of wandering from them and the more earnest we shall be in
   prayer to God for his grace to prevent our wanderings.

   11 Thy word have I hid in mine heart, that I might not sin against
   thee.

   Here is, 1. The close application which David made of the word of God
   to himself: He hid it in his heart, laid it up there, that it might be
   ready to him whenever he had occasion to use it; he laid it up as that
   which he valued highly, and had a warm regard for, and which he was
   afraid of losing and being robbed of. God's word is a treasure worth
   laying up, and there is no laying it up safely but in our hearts; if we
   have it only in our houses and hands, enemies may take it from us; if
   only in our heads, our memories may fail us: but if our hearts be
   delivered into the mould of it, and the impressions of it remain on our
   souls, it is safe. 2. The good uses he designed to make of it: That I
   might not sin against thee. Good men are afraid of sin, and are in care
   to prevent it; and the most effectual way to prevent is to hide God's
   word in our hearts, that we may answer every temptation, as our Master
   did, with, It is written, may oppose God's precepts to the dominion of
   sin, his promises to its allurements, and his threatenings to its
   menaces.

   12 Blessed art thou, O Lord: teach me thy statutes.

   Here, 1. David gives glory to God: "Blessed art thou, O Lord! Thou art
   infinitely happy in the enjoyment of thyself and hast no need of me or
   my services; yet thou art pleased to reckon thyself honoured by them;
   assist me therefore, and then accept me." In all our prayers we should
   intermix praises. 2. He asks grace from God: "Teach me thy statutes;
   give me to know and do my duty in every thing. Thou art the fountain of
   all blessedness; O let me have this drop from that fountain, this
   blessing from that blessedness: Teach me thy statutes, that I may know
   how to bless thee, who art a blessed God, and that I may be blessed in
   thee."

   13 With my lips have I declared all the judgments of thy mouth.   14 I
   have rejoiced in the way of thy testimonies, as much as in all riches.
     15 I will meditate in thy precepts, and have respect unto thy ways.
   16 I will delight myself in thy statutes: I will not forget thy word.

   Here, I. David looks back with comfort upon the respect he had paid to
   the word of God. He had the testimony of his conscience for him, 1.
   That he had edified others with what he had been taught out of the word
   of God (v. 13): With my lips have I declared all the judgments of thy
   mouth. This he did, not only as a king in making orders, and giving
   judgment, according to the word of God, nor only as a prophet by his
   psalms, but in his common discourse. Thus he showed how full he was of
   the word of God, and what a holy delight he took in his acquaintance
   with it; for it is out of the abundance of the heart that the mouth
   speaks. Thus he did good with his knowledge; he did not hide God's word
   from others, but hid it for them; and, out of that good treasure in his
   heart, brought forth good things, as the householder out of his store
   things new and old. Those whose hearts are fed with the bread of life
   should with their lips feed many. He had prayed (v. 12) that God would
   teach him; and here he pleads, "Lord, I have endeavoured to make a good
   use of the knowledge thou hast given me, therefore increase it;" for to
   him that has shall be given. 2. That he had entertained himself with
   it: "Lord, teach me thy statutes; for I desire no greater pleasure than
   to know and do them (v. 14): I have rejoiced in the way of thy
   commandments, in a constant even course of obedience to thee; not only
   in the speculations and histories of thy word, but in the precepts of
   it, and in that path of serious godliness which they chalk out to me. I
   have rejoiced in this as much as in all riches, as much as ever any
   worldling rejoiced in the increase of his wealth. In the way of God's
   commandments I can truly say, Soul, take thy ease;" in true religion
   there is all riches, the unsearchable riches of Christ.

   II. He looks forward with a holy resolution never to cool in his
   affection to the word of God; what he does that he will do, 2 Cor. xi.
   12. Those that have found pleasure in the ways of God are likely to
   proceed and persevere in them. 1. He will dwell much upon them in his
   thoughts (v. 15): I will meditate in thy precepts. He not only
   discoursed of them to others (many do that only to show their knowledge
   and authority), but he communed with his own heart about them, and took
   pains to digest in his own thoughts what he had declared, or had to
   declare, to others. Note, God's words ought to be very much the subject
   of our thoughts. 2. He will have them always in his eye: I will have
   respect unto thy ways, as the traveller has to his road, which he is in
   care not to miss and always aims and endeavours to hit. We do not
   meditate on God's precepts to good purpose unless we have respect to
   them as our rule and our good thoughts produce good works and good
   intentions in them. 3. He will take a constant pleasure in communion
   with God and obedience to him. It is not for a season that he rejoices
   in this light, but "I will still, I will for ever, delight myself in
   thy statutes, not only think of them, but do them with delight," v. 16.
   David took more delight in God's statutes than in the pleasures of his
   court or the honours of his camp, more than in his sword or in his
   harp. When the law is written in the heart duty becomes a delight. 4.
   He will never forget what he has learned of the things of God: "I will
   not forget thy word, not only I will not quite forget it, but I will be
   mindful of it when I have occasion to use it." Those that meditate in
   God's word, and delight in it, are in no great danger of forgetting it.

3. GIMEL.

   17 Deal bountifully with thy servant, that I may live, and keep thy
   word.

   We are here taught, 1. That we owe our lives to God's mercy. David
   prays, Deal bountifully with me, that I may live. It was God's bounty
   that gave us life, that gave us this life; and the same bounty that
   gave it continues it, and gives all the supports and comforts of it; if
   these be withheld, we die, or, which is equivalent, our lives are
   embittered and we become weary of them. If God deals in strict justice
   with us, we die, we perish, we all perish; if these forfeited lives be
   preserved and prolonged, it is because God deals bountifully with us,
   according to his mercy, not according to our deserts. The continuance
   of the most useful life is owing to God's bounty, and on that we must
   have a continual dependence. 2. That therefore we ought to spend our
   lives in God's service. Life is therefore a choice mercy, because it is
   an opportunity of obeying God in this world, where there are so few
   that do glorify him; and this David had in his eye: "Not that I may
   live and grow rich, live and be merry, but that I may live and keep thy
   word, may observe it myself and transmit it to those that shall come
   after, which the longer I live the better I shall do."

   18 Open thou mine eyes, that I may behold wondrous things out of thy
   law.

   Observe here, 1. That there are wondrous things in God's law, which we
   are all concerned, and should covet, to behold, not only strange
   things, which are very surprising and unexpected, but excellent things,
   which are to be highly esteemed and valued, and things which were long
   hidden from the wise and prudent, but are now revealed unto babes. If
   there were wonders in the law, much more in the gospel, where Christ is
   all in all, whose name is Wonderful. Well may we, who are so nearly
   interested, desire to behold these wondrous things, when the angels
   themselves reach to look into them, 1 Pet. i. 12. Those that would see
   the wondrous things of God's law and gospel must beg of him to open
   their eyes and to give them an understanding. We are by nature blind to
   the things of God, till his grace cause the scales to fall from our
   eyes; and even those in whose hearts God has said, Let there be light,
   have yet need to be further enlightened, and must still pray to God to
   open their eyes yet more and more, that those who at first saw men as
   trees walking may come to see all things clearly; and the more God
   opens our eyes the more wonders we see in the word of God, which we saw
   not before.

   19 I am a stranger in the earth: hide not thy commandments from me.

   Here we have, 1. The acknowledgment which David makes of his own
   condition: I am a stranger in the earth. We all are so, and all good
   people confess themselves to be so; for heaven is their home, and the
   world is but their inn, the land of their pilgrimage. David was a man
   that knew as much of the world, and was as well known in it, as most
   men. God built him a house, established his throne; strangers submitted
   to him, and people that he had not known served him; he had a name like
   the names of the great men, and yet he calls himself a stranger. We are
   all strangers on earth and must so account ourselves. 2. The request he
   makes to God thereupon: Hide not thy commandments from me. He means
   more: "Lord, show thy commandments to me; let me never know the want of
   the word of God, but, as long as I live, give me to be growing in my
   acquaintance with it. I am a stranger, and therefore stand in need of a
   guide, a guard, a companion, a comforter; let me have thy commandments
   always in view, for they will be all this to me, all that a poor
   stranger can desire. I am a stranger here, and must be gone shortly; by
   thy commandments let me be prepared for my removal hence."

   20 My soul breaketh for the longing that it hath unto thy judgments at
   all times.

   David had prayed that God would open his eyes (v. 18) and open the law
   (v. 19); now here he pleads the earnestness of his desire for knowledge
   and grace, for it is the fervent prayer that avails much. 1. His desire
   was importunate: My soul breaketh for the longing it hath to thy
   judgments, or (as some read it) "It is taken up, and wholly employed,
   in longing for thy judgments; the whole stream of its desires runs in
   this channel. I shall think myself quite broken and undone if I want
   the word of God, the direction, converse, and comfort of it." 2. It was
   constant--at all times. It was not now and then, in a good humour, that
   he was so fond of the word of God; but it is the habitual temper of
   every sanctified soul to hunger after the word of God as its necessary
   food, which there is no living without.

   21 Thou hast rebuked the proud that are cursed, which do err from thy
   commandments.

   Here is, 1. The wretched character of wicked people. The temper of
   their minds is bad. They are proud; they magnify themselves above
   others. And yet that is not all: they magnify themselves against God,
   and set up their wills in competition with and opposition to the will
   of God, as if their hearts, and tongues, and all, were their own. There
   is something of pride at the bottom of every wilful sin, and the tenour
   of their lives is no better: They do err from thy commandments, as
   Israel, that did always err in their hearts; they err in judgment, and
   embrace principles contrary to thy commandments, and then no wonder
   that they err in practice, and wilfully turn aside out of the good way.
   This is the effect of their pride; for they say, What is the Almighty,
   that we should serve him? As Pharaoh, Who is the Lord? 2. The wretched
   case of such. They are certainly cursed, for God resists the proud; and
   those that throw off the commands of the law lay themselves under its
   curse (Gal. iii. 10), and he that now beholds them afar off will
   shortly say to them, Go, you cursed. The proud sinners bless
   themselves; God curses them; and, though the most direful effects of
   this curse are reserved for the other world, yet they are often
   severely rebuked in this world: Providence crosses them, vexes them,
   and, wherein they dealt proudly, God shows himself above them; and
   these rebukes are earnests of worse. David took notice of the rebukes
   proud men were under, and it made him cleave the more closely to the
   word of God and pray the more earnestly that he might not err from
   God's commandments. Thus saints get good by God's judgments on sinners.

   22 Remove from me reproach and contempt; for I have kept thy
   testimonies.

   Here, 1. David prays against the reproach and contempt of men, that
   they might be removed, or (as the word is) rolled, from off him. This
   intimates that they lay upon him, and that neither his greatness nor
   his goodness could secure him from being libelled and lampooned. Some
   despised him and endeavoured to make him mean; others reproached him
   and endeavoured to make him odious. It has often been the lot of those
   that do well to be ill-spoken of. It intimates that they lay heavily
   upon him. Hard and foul words indeed break no bones, and yet they are
   very grievous to a tender and ingenuous spirit; therefore David prays,
   "Lord, remove them from me, that I may not be thereby either driven
   from my duty or discouraged in it." God has all men's hearts and
   tongues in his hand, and can silence lying lips, and raise up a good
   name that is trodden in the dust. To him we may appeal as the assertor
   of right and avenger of wrong, and may depend on his promise that he
   will clear up our righteousness as the light, Ps. xxxvii. 6. Reproach
   and contempt may humble us and do us good and then it shall be removed.
   2. He pleads his constant adherence to the word and way of God: For I
   have kept thy testimonies. He not only pleads his innocency, that he
   was unjustly censured, but, (1.) That he was jeered for well-doing. He
   was despised and abused for his strictness and zeal in religion; so
   that it was for God's name's sake that he suffered reproach, and
   therefore he could with the more assurance beg of God to appear for
   him. The reproach of God's people, if it be not removed now, will be
   turned into the greater honour shortly. (2.) That he was not jeered out
   of well-doing: "Lord, remove it from me, for I have kept thy
   testimonies notwithstanding." If in a day of trial we still retain our
   integrity, we may be sure it will end well.

   23 Princes also did sit and speak against me: but thy servant did
   meditate in thy statutes.

   See here, 1. How David was abused even by great men, who should have
   known better his character and his case, and have been more generous:
   Princes did sit, sit in council, sit in judgment, and speak against me.
   What even princes say is not always right; but it is sad when judgment
   is thus turned to wormwood, when those that should be the protectors of
   the innocent are their betrayers. Herein David was a type of Christ,
   for they were the princes of this world that vilified and crucified the
   Lord of glory, 1 Cor. ii. 8. 2. What method he took to make himself
   easy under these abuses: he meditated in God's statutes, went on in his
   duty, and did not regard them; as a deaf man, he heard not. When they
   spoke against him, he found that in the word of God which spoke for
   him, and spoke comfort to him, and then none of these things moved him.
   Those that have pleasure in communion with God may easily despise the
   censures of men, even of princes.

   24 Thy testimonies also are my delight and my counsellors.

   Here David explains his meditating in God's statutes (v. 23), which was
   of such use to him when princes sat and spoke against him. 1. Did the
   affliction make him sad? The word of God comforted him, and was his
   delight, more his delight than any of the pleasures either of court or
   camp, of city or country. Sometimes it proves that the comforts of the
   word of God are most pleasant to a gracious soul when other comforts
   are embittered. 2. Did it perplex him? Was he at a loss what to do when
   the princes spoke against him? God's statutes were his counsellors, and
   they counselled him to bear it patiently and commit his cause to God.
   God's testimonies will be the best counsellors both to princes and
   private persons. They are the men of my counsel; so the word is. There
   will be found more safety and satisfaction in consulting them than in
   the multitude of other counsellors. Observe here, Those that would have
   God's testimonies to be their delight must take them for their
   counsellors and be advised by them; and let those that take them for
   their counsellors in close walking take them for their delight in
   comfortable walking.

4. DALETH.

   25 My soul cleaveth unto the dust: quicken thou me according to thy
   word.

   Here is, I. David's complaint. We should have thought his soul soaring
   to heaven; but he says himself, My soul not only rolls in the dust, but
   cleaves to the dust, which is a complaint either, 1. Of his
   corruptions, his inclination to the world and the body (both which are
   dust), and that which follows upon it, a deadness to holy duties. When
   he would do good evil was present with him. God intimated that Adam was
   not only mortal, but sinful, when he said, Dust thou art, Gen. iii. 19.
   David's complaint here is like St. Paul's of a body of death that he
   carried about with him. The remainders of in-dwelling corruption are a
   very grievous burden to a gracious soul. Or, 2. Of his afflictions,
   either trouble of mind or outward trouble. Without were fightings,
   within were fears, and both together brought him even to the dust of
   death (Ps. xxii. 15), and his soul clave inseparably to it.

   II. His petition for relief, and his plea to enforce that petition:
   "Quicken thou me according to thy word. By thy providence put life into
   my affairs, by thy grace put life into my affections; cure me of my
   spiritual deadness and make me lively in my devotion." Note, When we
   find ourselves dull we must go to God and beg of him to quicken us; he
   has an eye to God's word as a means of quickening (for the words which
   God speaks, they are spirit and they are life to those that receive
   them), and as an encouragement to hope that God would quicken him,
   having promised grace and comfort to all the saints, and to David in
   particular. God's word must be our guide and plea in every prayer.

   26 I have declared my ways, and thou heardest me: teach me thy
   statutes.   27 Make me to understand the way of thy precepts: so shall
   I talk of thy wondrous works.

   We have here, 1. The great intimacy and freedom that had been between
   David and his God. David had opened his case, opened his very heart to
   God: "I have declared my ways, and acknowledged thee in them all, have
   taken thee along with me in all my designs and enterprises." Thus
   Jephthah uttered all his words, and Hezekiah spread his letters, before
   the Lord. "I have declared my ways, my wants, and burdens, and
   troubles, that I meet with in my way, or my sins, my by-ways (I have
   made an ingenuous confession of them), and thou heardest me, heardest
   patiently all I had to say, and tookedst cognizance of my case." It is
   an unspeakable comfort to a gracious soul to think with what tenderness
   all its complaints are received by a gracious God, 1 John v. 14, 15. 2.
   David's earnest desire of the continuance of that intimacy, not by
   visions and voices from heaven, but by the word and Spirit in an
   ordinary way: Teach me thy statutes, that is, Make me to understand the
   way of thy precepts. When he knew God had heard his declaration of his
   ways he did not say, "Now, Lord, tell me my lot, and let me know what
   the event will be;" but, "Now, Lord, tell me my duty; let me know what
   thou wouldst have me to do as the case stands." Note, Those who in all
   their ways acknowledge God may pray in faith that he will direct their
   steps in the right way. And the surest way of keeping up our communion
   with God is by learning his statutes and walking intelligently in the
   way of his precepts. See 1 John i. 6, 7. 3. The good use he would make
   of this for the honour of God and the edification of others: "Let me
   have a good understanding of the way of thy precepts; give me a clear,
   distinct, and methodical knowledge of divine things; so shall I talk
   with the more assurance, and the more to the purpose, of thy wondrous
   works." We can talk with a better grace of God's wondrous works, the
   wonders of providence, and especially the wonders of redeeming love,
   when we understand the way of God's precepts and walk in that way.

   28 My soul melteth for heaviness: strengthen thou me according unto thy
   word.   29 Remove from me the way of lying: and grant me thy law
   graciously.

   Here is, 1. David's representation of his own griefs: My soul melteth
   for heaviness, which is to the same purport with v. 25, My soul
   cleaveth to the dust. Heaviness in the heart of man makes it to melt,
   to drop away like a candle that wastes. The penitent soul melts in
   sorrow for sin, and even the patient soul may melt in the sense of
   affliction, and it is then its interest to pour out its supplication
   before God. 2. His request for God's grace. (1.) That God would enable
   him to bear his affliction well and graciously support him under it:
   "Strengthen thou me with strength in my soul, according to thy word,
   which, as the bread of life, strengthens man's heart to undergo
   whatever God is pleased to inflict. Strengthen me to do the duties,
   resist the temptations, and bear up under the burdens, of an afflicted
   state, that the spirit may not fail. Strengthen me according to that
   word (Deut. xxxiii. 25), As thy days so shall thy strength be." (2.)
   That God would keep him from using any unlawful indirect means for the
   extricating of himself out of his troubles (v. 29): Remove from me the
   way of lying. David was conscious to himself of a proneness to this
   sin; he had, in a strait, cheated Ahimelech (1 Sam. xxi. 2), and
   Achish, v. 13 and ch. xxvii. 10. Great difficulties are great
   temptations to palliate a lie with the colour of a pious fraud and a
   necessary self-defence; therefore David prays that God would prevent
   him from falling into this sin any more, lest he should settle in the
   way of it. A course of lying, of deceit and dissimulation, is that
   which every good man dreads and which we are all concerned to beg of
   God by his grace to keep us from. (3.) That he might always be under
   the guidance and protection of God's government: Grant me thy law
   graciously; grant me that to keep me from the way of lying. David had
   the law written with his own hand, for the king was obliged to
   transcribe a copy of it for his own use (Deut. xvii. 18); but he prays
   that he might have it written in his heart; for then, and then only, we
   have it indeed, and to good purpose. "Grant it me more and more." Those
   that know and love the law of God cannot but desire to know it more and
   love it better. "Grant it me graciously;" he begs it as a special token
   of God's favour. Note, We ought to reckon God's law a grant, a gift, an
   unspeakable gift, to value it, and pray for it, and to give thanks for
   it accordingly. The divine code of institutes and precepts is indeed a
   charter of privileges; and God is truly gracious to those whom he makes
   gracious by giving them his law.

   30 I have chosen the way of truth: thy judgments have I laid before me.
     31 I have stuck unto thy testimonies: O Lord, put me not to shame.
   32 I will run the way of thy commandments, when thou shalt enlarge my
   heart.

   Observe, I. That those who will make anything to purpose of their
   religion must first make it their serious and deliberate choice; so
   David did: I have chosen the way of truth. Note, 1. The way of serious
   godliness is the way of truth; the principles it is founded on are
   principles of eternal truth, and it is the only true way to happiness.
   2. We must choose to walk in this way, not because we know no other
   way, but because we know no better; nay we know no other safe and good
   way. Let us choose that way for our way, which we will walk in, though
   it be narrow.

   II. That those who have chosen the way of truth must have a constant
   regard to the word of God as the rule of their walking: Thy judgments
   have I laid before me, as he who learns to write lays his copy before
   him, that he may write according to it, as the workman lays his model
   and platform before him, that he may do his work exactly. As we must
   have the word in our heart by an habitual conformity to it, so we must
   have it in our eye by an actual regard to it upon all occasions, that
   we may walk accurately and by rule.

   III. That those who make religion their choice and rule are likely to
   adhere to it faithfully: "I have stuck to thy testimonies with
   unchanged affection and an unshaken resolution, stuck to them at all
   times, through all trials. I have chosen them, and therefore I have
   stuck to them." Note, The choosing Christian is likely to be the steady
   Christian; while those that are Christians by chance tack about if the
   wind turn.

   IV. That those who stick to the word of God may in faith expect and
   pray for acceptance with God; for David means this when he begs, "Lord,
   put me not to shame; that is, never leave me to do that by which I
   shall shame myself, and do thou not reject my services, which will put
   me to the greatest confusion."

   V. That the more comfort God gives us the more duty he expects from us,
   v. 32. Here we have, 1. His resolution to go on vigorously in religion:
   I will run the way of thy commandments. Those that are going to heaven
   should make haste thither and be still pressing forward. It concerns us
   to redeem time and take pains, and to go on in our business with
   cheerfulness. We then run the way of our duty, when we are ready to it,
   and pleasant in it, and lay aside every weight, Heb. xii. 1. 2. His
   dependence upon God for grace to do so: "I shall then abound in thy
   work, when thou shalt enlarge my heart." God, by his Spirit, enlarges
   the hearts of his people when he gives them wisdom (for that is called
   largeness of heart, 1 Kings iv. 29), when he sheds abroad the love of
   God in the heart, and puts gladness there. The joy of our Lord should
   be wheels to our obedience.

5. HE.

   33 Teach me, O Lord, the way of thy statutes; and I shall keep it unto
   the end.   34 Give me understanding, and I shall keep thy law; yea, I
   shall observe it with my whole heart.

   Here, I. David prays earnestly that God himself would be his teacher;
   he had prophets, and wise men, and priests, about him, and was himself
   well instructed in the law of God, yet he begs to be taught of God, as
   knowing that none teaches like him, Job xxxvi. 22. Observe here, 1.
   What he desires to be taught, not the notions or language of God's
   statutes, but the way of them--"the way of applying them to myself and
   governing myself by them; teach me the way of my duty which thy
   statutes prescribe, and in every doubtful case let me know what thou
   wouldst have me to do, let me hear the word behind me, saying, This is
   the way, walk in it" Isa. xxx. 21. 2. How he desires to be taught, in
   such a way as no man could teach him: Lord, give me understanding. As
   the God of nature, he has given us intellectual powers and faculties;
   but here we are taught to pray that, as the God of grace, he would give
   us understanding to use those powers and faculties about the great
   things which belong to our peace, which, through the corruption of
   nature, we are averse to: Give me understanding, an enlightened
   understanding; for it is as good to have no understanding at all as not
   to have it sanctified. Nor will the spirit of revelation in the word
   answer the end unless we have the spirit of wisdom in the heart. This
   is that which we are indebted to Christ for; for the Son of God has
   come and has given us understanding, 1 John v. 20.

   II. He promises faithfully that he would be a good scholar. If God
   would teach him, he was sure he should learn to good purpose: "I shall
   keep thy law, which I shall never do unless I be taught of God, and
   therefore I earnestly desire that I may be taught." If God, by his
   Spirit, give us a right and good understanding, we shall be, 1.
   Constant in our obedience: "I shall keep it to the end, to the end of
   my life, which will be the surest proof of sincerity." It will not
   avail the traveller to keep the way for a while, if he do not keep it
   to the end of his journey. 2. Cordial in our obedience: I shall observe
   it with my whole heart, with pleasure and delight, and with vigour and
   resolution. That way which the whole heart goes the whole man goes; and
   that should be the way of God's commandments, for the keeping of them
   is the whole of man.

   35 Make me to go in the path of thy commandments; for therein do I
   delight.   36 Incline my heart unto thy testimonies, and not to
   covetousness.

   He had before prayed to God to enlighten his understanding, that he
   might know his duty, and not mistake concerning it; here he prays to
   God to bow his will, and quicken the active powers of his soul, that he
   might do his duty; for it is God that works in us both to will and to
   do, as well as to understand, what is good, Phil. ii. 13. Both the good
   head and the good heart are from the good grace of God, and both are
   necessary to every good work. Observe here,

   I. The grace he prays for. 1. That God would make him able to do his
   duty: "Make me to go; strengthen me for every good work." Since we are
   not sufficient of ourselves, our dependence must be upon the grace of
   God, for from him all our sufficiency is. God puts his Spirit within
   us, and so causes us to walk in his statutes (Ezek. xxxvi. 27), and
   this is that which David here begs. 2. That God would make him willing
   to do it, and would, by his grace, subdue the aversion he naturally had
   to it: "Incline my heart to thy testimonies, to those things which thy
   testimonies prescribe; not only make me willing to do my duty, as that
   which I must do and therefore am concerned to make the best of, but
   make me desirous to do my duty as that which is agreeable to the new
   nature and really advantageous to me." Duty is then done with delight
   when the heart is inclined to it: it is God's grace that inclines us,
   and the more backward we find ourselves to it the more earnest we must
   be for that grace.

   II. The sin he prays against, and that is covetousness: "Incline my
   heart to keep thy testimonies, and restrain and mortify the inclination
   there is in me to covetousness." That is a sin which stands opposed to
   all God's testimonies; for the love of money is such a sin as is the
   root of much sin, of all sin. Those therefore that would have the love
   of God rooted in them must get the love of the world rooted out of
   them; for the friendship of the world is enmity with God. See in what
   way God deals with men, not by compulsion, but he draws with the cords
   of a man, working in them an inclination to that which is good and an
   aversion to that which is evil.

   III. His plea to enforce this prayer: "Lord, bring me to, and keep me
   in, the way of thy commandments, for therein do I delight; and
   therefore I pray thus earnestly for grace to walk in that way. Thou
   hast wrought in me this delight in the way of thy commandments; wilt
   thou not work in me an ability to walk in them, and so crown thy own
   work?"

   37 Turn away mine eyes from beholding vanity; and quicken thou me in
   thy way.

   Here, 1. David prays for restraining grace, that he might be prevented
   and kept back from that which would hinder him in the way of his duty:
   Turn away my eyes from beholding vanity. The honours, pleasures, and
   profits of the world are the vanities, the aspect and prospect of which
   draw multitudes away from the paths of religion and godliness. The eye,
   when fastened on these, infects the heart with the love of them, and so
   it is alienated from God and divine things; and therefore, as we ought
   to make a covenant with our eyes, and lay a charge upon them, that they
   shall not wander after, much less fix upon, that which is dangerous
   (Job xxxi. 1), so we ought to pray that God by his providence would
   keep vanity out of our sight and that by his grace he would keep us
   from being enamoured with the sight of it. 2. He prays for constraining
   grace, that he might not only be kept from every thing that would
   obstruct his progress heaven-ward, but might have that grace which was
   necessary to forward him in that progress: "Quicken thou me in thy way;
   quicken me to redeem time, to improve opportunity, to press forward,
   and to do every duty with liveliness and fervency of spirit." Beholding
   vanity deadens us and slackens our pace; a traveller that stands gazing
   upon every object that presents itself to his view will not rid ground;
   but, if our eyes be kept from that which would divert us, our hearts
   will be kept to that which will excite us.

   38 Stablish thy word unto thy servant, who is devoted to thy fear.

   Here is 1. The character of a good man, which is the work of God's
   grace in him; he is God's servant, subject to his law and employed in
   his work, that is, devoted to his fear, given up to his direction and
   disposal, and taken up with high thoughts of him and all those acts of
   devotion which have a tendency to his glory. Those are truly God's
   servants who, though they have their infirmities and defects, are
   sincerely devoted to the fear of God and have all their affections and
   motions governed by that fear; they are engaged and addicted to
   religion. 2. The confidence that a good man has towards God, in
   dependence upon the word of his grace to him. Those that are God's
   servants may, in faith and with humble boldness, pray that God would
   establish his word to them, that is, that he would fulfil his promises
   to them in due time, and in the mean time give them an assurance that
   they shall be fulfilled. What God has promised we must pray for; we
   need not be so aspiring as to ask more; we need not be so modest as to
   ask less.

   39 Turn away my reproach which I fear: for thy judgments are good.

   Here, 1. David prays against reproach, as before, v. 22. David was
   conscious to himself that he had done that which might give occasion to
   the enemies of the Lord to blaspheme, which would blemish his own
   reputation and turn to the dishonour of his family; now he prays that
   God, who has all men's hearts and tongues in his hands, would be
   pleased to prevent this, to deliver him from all his transgressions,
   that he might not be the reproach of the foolish, which he feared (Ps.
   xxxix. 8); or he means that reproach which his enemies unjustly loaded
   him with. Let their lying lips be put to silence. 2. He pleads the
   goodness of God's judgments: "Lord, thou sittest in the throne, and thy
   judgments are right and good, just and kind, to those that are wronged,
   and therefore to thee I appeal from the unjust and unkind censures of
   men." It is a small thing to be judged of man's judgment, while he that
   judges us is the Lord. Or thus: "Thy word, and ways, and thy holy
   religion, are very good, but the reproaches cast on me will fall on
   them; therefore, Lord, turn them away; let not religion be wounded
   through my side."

   40 Behold, I have longed after thy precepts: quicken me in thy
   righteousness.

   Here, 1. David professes the ardent affection he had to the word of
   God: "I have longed after thy precepts, not only loved them, and
   delighted in what I have already attained, but I have earnestly desired
   to know them more and do them better, and am still pressing forward
   towards perfection." Tastes of the sweetness of God's precepts will but
   set us a longing after a more intimate acquaintance with them. He
   appeals to God concerning this passionate desire after his precepts:
   "Behold, I have thus loved, thus longed; thou knowest all things, thou
   knowest that I am thus affected." 2. He prays for grace to enable him
   to answer this profession. "Thou hast wrought in me this languishing
   desire, put life into me, that I may prosecute it; quicken me in thy
   righteousness, in thy righteous ways, according to thy righteous
   promise." Where God has wrought to will he will work to do, and where
   he has wrought to desire he will satisfy the desire.

6. VAU.

   41 Let thy mercies come also unto me, O Lord, even thy salvation,
   according to thy word.   42 So shall I have wherewith to answer him
   that reproacheth me: for I trust in thy word.

   Here is, 1. David's prayer for the salvation of the Lord. "Lord, thou
   art my Saviour; I am miserable in myself, and thou only canst make me
   happy; let thy salvation come to me. Hasten temporal salvation to me
   from my present distresses, and hasten me to the eternal salvation, by
   giving me the necessary qualifications for it and the comfortable
   pledges and foretastes of it." 2. David's dependence upon the grace and
   promise of God for that salvation. These are the two pillars on which
   our hope is built, and they will not fail us:--(1.) The grace of God:
   Let thy mercies come, even thy salvation. Our salvation must be
   attributed purely to God's mercy, and not to any merit of our own.
   Eternal life must be expected as the mercy of our Lord Jesus Christ,
   Jude 21. "Lord, I have by faith thy mercies in view; let me by prayer
   prevail to have them come to me." (2.) The promise of God: "Let it come
   according to thy word, thy word of promise. I trust in thy word, and
   therefore may expect the performance of the promise." We are not only
   allowed to trust in God's word, but our trusting in it is the condition
   of our benefit by it. 3. David's expectation of the good assurance
   which that grace and promise of God would give him: "So shall I have
   wherewith to answer him that reproaches me for my confidence in God, as
   if it would deceive me." When God saves those out of their troubles who
   trusted in him he effectually silences those who would have shamed that
   counsel of the poor (Ps. xiv. 6), and their reproaches will be for ever
   silenced when the salvation of the saints is completed; then it will
   appear, beyond dispute, that it was not in vain to trust in God.

   43 And take not the word of truth utterly out of my mouth; for I have
   hoped in thy judgments.   44 So shall I keep thy law continually for
   ever and ever.

   Here is, 1. David's humble petition for the tongue of the learned, that
   he might know how to speak a word in season for the glory of God: Take
   not the word of truth utterly out of my mouth. He means, "Lord, let the
   word of truth be always in my mouth; let me have the wisdom and courage
   which are necessary to enable me both to use my knowledge for the
   instruction of others, and, like the good householder, to bring out of
   my treasury things new and old, and to make profession of my faith
   whenever I am called to it." We have need to pray to God that we may
   never be afraid or ashamed to own his truths and ways, nor deny him
   before men. David found that he was sometimes at a loss, that the word
   of truth was not so ready to him as it should have been, but he prays,
   "Lord, let it not be taken utterly from me; let me always have so much
   of it at hand as will be necessary to the due discharge of my duty." 2.
   His humble profession of the heart of the upright, without which the
   tongue of the learned, however it may be serviceable to others, will
   stand us in no stead. (1.) David professes his confidence in God:
   "Lord, make me ready and mighty in the scriptures, for I have hoped in
   those judgments of thy mouth, and, if they be not at hand, my support
   and defence have departed from me." (2.) He professes his resolution to
   adhere to his duty in the strength of God's grace: "So shall I keep thy
   law continually. If I have thy word not only in my heart, but in my
   mouth, I shall do all I should do, stand complete in thy whole will."
   Thus shall the man of God be perfect, thoroughly furnished for every
   good word and work, 2 Tim. iii. 17; Col. iii. 16. Observe how he
   resolves to keep God's law, [1.] Continually, without trifling. God
   must be served in a constant course of obedience every day, and all the
   day long. [2.] For ever and ever, without backsliding. We must never be
   weary of well-doing. If we serve him to the end of our time on earth,
   we shall be serving him in heaven to the endless ages of eternity; so
   shall we keep his law for ever and ever. Or thus: "Lord, let me have
   the word of truth in my mouth, that I may commit that sacred deposit to
   the rising generation (2 Tim. ii. 2) and by them it may be transmitted
   to succeeding ages; so shall thy law be kept for ever and ever," that
   is, from one generation to another, according to that promise (Isa.
   lix. 21), My word in thy mouth shall not depart out of the mouth of thy
   seed, nor thy seed's seed.

   45 And I will walk at liberty: for I seek thy precepts.   46 I will
   speak of thy testimonies also before kings, and will not be ashamed.
   47 And I will delight myself in thy commandments, which I have loved.
   48 My hands also will I lift up unto thy commandments, which I have
   loved; and I will meditate in thy statutes.

   We may observe in these verses, 1. What David experienced of an
   affection to the law of God: "I seek thy precepts, v. 45. I desire to
   know and do my duty, and consult thy word accordingly; I do all I can
   to understand what the will of the Lord is and to discover the
   intimations of his mind. I seek thy precepts, for I have loved them, v.
   47, 48. I not only give consent to them as good, but take complacency
   in them as good for me." All that love God love his government and
   therefore love all his commandments. 2. What he expected from this.
   Five things he promises himself here in the strength of God's
   grace:--(1.) That he should be free and easy in his duty: "I will walk
   at liberty, freed from that which is evil, not hampered with the
   fetters of my own corruptions, and free to that which is good, doing it
   not by constraint, but willingly." The service of sin is perfect
   slavery; the service of God is perfect liberty. Licentiousness is
   bondage to the greatest of tyrants; conscientiousness is freedom to the
   meanest of prisoners, John viii. 32, 36; Luke i. 74, 75. (2.) That he
   should be bold and courageous in his duty: I will speak of thy
   testimonies also before kings. Before David came to the crown kings
   were sometimes his judges, as Saul, and Achish; but, if he were called
   before them to give a reason of the hope that was in him, he would
   speak of God's testimonies, and profess to build his hope upon them and
   make them his council, his guards, his crown, his all. We must never be
   afraid to own our religion, though it should expose us to the wrath of
   kings, but speak of it as that which we will live and die by, like the
   three children before Nebuchadnezzar, Dan. iii. 16; Acts iv. 20. After
   David came to the crown kings were sometimes his companions; they
   visited him and he returned their visits; but he did not, in
   complaisance to them, talk of every thing but religion, for fear of
   affronting them and making his conversation uneasy to them. No; God's
   testimonies shall be the principal subject of his discourse with the
   kings, not only to show that he was not ashamed of his religion, but to
   instruct them in it and bring them over to it. It is good for kings to
   hear of God's testimonies, and it will adorn the conversation of
   princes themselves to speak of them. (3.) That he should be cheerful
   and pleasant in his duty (v. 47): "I will delight myself in thy
   commandments, in conversing with them, in conforming to them. I will
   never be so well pleased with myself as when I do that which is
   pleasing to God." The more delight we take in the service of God the
   nearer we come to the perfection we aim at. (4.) That he should be
   diligent and vigorous in his duty: I will lift up my hands to thy
   commandments, which denotes not only a vehement desire towards them
   (Ps. cxliii. 6)--"I will lay hold of them as one afraid of missing
   them, or letting them go;" but a close application of mind to the
   observance of them--"I will lay my hands to the command, not only to
   praise it, but practise it; nay, I will lift up my hands to it, that
   is, I will put forth all the strength I have to do it." The hands that
   hang down, through sloth and discouragement, shall be lifted up, Heb.
   xii. 12. (5.) That he should be thoughtful and considerate in his duty
   (v. 48): "I will meditate in thy statutes, not only entertain myself
   with thinking of them as matters of speculation, but contrive how I may
   observe them in the best manner." By this it will appear that we truly
   love God's commandments, if we apply both our minds and our hands to
   them.

7. ZAIN.

   49 Remember the word unto thy servant, upon which thou hast caused me
   to hope.

   Two things David here pleads with God in prayer for that mercy and
   grace which he hoped for, according to the word, by which his requests
   were guided:--1. That God had given him the promise on which he hoped:
   "Lord, I desire no more than that thou wouldst remember thy word unto
   thy servant, and do as thou hast said;" see 1 Chron. xvii. 23. "Thou
   art wise, and therefore wilt perfect what thou hast purposed, and not
   change thy counsel. Thou art faithful, and therefore wilt perform what
   thou hast promised, and not break thy word." Those that make God's
   promises their portion may with humble boldness make them their plea.
   "Lord, is not that the word which thou hast spoken; and wilt thou not
   make it good?" Gen. xxxii. 9; Exod. xxxiii. 12. 2. That God, who had
   given him the promise in the word, had by his grace wrought in him a
   hope in that promise and enabled him to depend upon it, and had raised
   his expectations of great things from it. Has God kindled in us desires
   towards spiritual blessings more than towards any temporal good things,
   and will he not be so kind as to satisfy those desires? Has he filled
   us with hopes of those blessings, and will he not be so just as to
   accomplish these hopes? He that did by his Spirit work faith in us
   will, according to our faith, work for us, and will not disappoint us.

   50 This is my comfort in my affliction: for thy word hath quickened me.

   Here is David's experience of benefit by the word. 1. As a means of his
   sanctification: "Thy word has quickened me. It made me alive when I was
   dead in sin; it has many a time made me lively when I was dead in duty;
   it has quickened me to that which is good when I was backward and
   averse to it, and it has quickened me in that which is good when I was
   cold and indifferent." 2. Therefore as a means of his consolation when
   he was in affliction and needed something to support him: "Because thy
   word has quickened me at other times, it has comforted me then." The
   word of God has much in it that speaks comfort in affliction; but those
   only may apply it to themselves who have experienced in some measure
   the quickening power of the word. If through grace it make us holy,
   there is enough in it to make us easy, in all conditions, under all
   events.

   51 The proud have had me greatly in derision: yet have I not declined
   from thy law.

   David here tells us, and it will be of use to us to know it, 1. That he
   had been jeered for his religion. Though he was a man of honour, a man
   of great prudence, and had done eminent services to his country, yet,
   because he was a devout conscientious man, the proud had him greatly in
   derision; they ridiculed him, bantered him, and did all they could to
   expose him to contempt; they laughed at him for his praying, and called
   it cant, for his seriousness, and called it mopishness, for his
   strictness, and called it needless preciseness. They were the proud
   that sat in the scorner's seat and valued themselves on so doing. 2.
   That yet he had not been jeered out of his religion: "They have done
   all they could to make me quit it for shame, but none of these things
   move me: I have not declined from thy law for all this; but, if this be
   to be vile" (as he said when Michal had him greatly in derision), "I
   will be yet more vile." He not only had not quite forsaken the law, but
   had not so much as declined from it. We must never shrink from any
   duty, nor let slip an opportunity of doing good, for fear of the
   reproach of men, or their revilings. The traveller goes on his way
   though the dogs bark at him. Those can bear but little for Christ that
   cannot bear a hard word for him.

   52 I remembered thy judgments of old, O Lord; and have comforted
   myself.

   When David was derided for his godliness he not only held fast his
   integrity, but, 1. He comforted himself. He not only bore reproach, but
   bore it cheerfully. It did not disturb his peace, nor break in upon the
   repose of his spirit in God. It was a comfort to him to think that it
   was for God's sake that he bore reproach, and that his worst enemies
   could find no occasion against him, save only in the matter of his God,
   Dan. vi. 5. Those that are derided for their adherence to God's law may
   comfort themselves with this, that the reproach of Christ will prove,
   in the end, greater riches to them than the treasures of Egypt. 2. That
   which he comforted himself with was the remembrance of God's judgments
   of old, the providences of God concerning his people formerly, both in
   mercy to them and in justice against their persecutors. God's judgments
   of old, in our own early days and in the days of our fathers, are to be
   remembered by us for our comfort and encouragement in the way of God,
   for he is still the same.

   53 Horror hath taken hold upon me because of the wicked that forsake
   thy law.

   Here is, 1. The character of wicked people; he means those that are
   openly and grossly wicked: They forsake thy law. Every sin is a
   transgression of the law, but a course and way of wilful and avowed sin
   is downright forsaking it and throwing it off. 2. The impression which
   the wickedness of the wicked made upon David; it frightened him, it put
   him into an amazement. He trembled to think of the dishonour thereby
   done to God, the gratification thereby given to Satan, and the
   mischiefs thereby done to the souls of men. He dreaded the consequences
   of it both to the sinners themselves (and cried out, O gather not my
   soul with sinners! let my enemy be as the wicked) and to the interests
   of God's kingdom among men, which he was afraid would be thereby sunk
   and ruined. He does not say, "Horror has taken hold on me because of
   their cruel designs against me," but "because of the contempt they put
   on God and his law." Sin is a monstrous horrible thing in the eyes of
   all that are sanctified, Jer. v. 30; xxiii. 14; Hos. vi. 10; Jer. ii.
   12.

   54 Thy statutes have been my songs in the house of my pilgrimage.

   Here is, 1. David's state and condition; he was in the house of his
   pilgrimage, which may be understood either as his peculiar trouble (he
   was often tossed and hurried, and forced to fly) or as his lot in
   common with all. This world is the house of our pilgrimage, the house
   in which we are pilgrims; it is our tabernacle; it is our inn. We must
   confess ourselves strangers and pilgrims upon earth, who are not at
   home here, nor must be here long. Even David's palace is but the house
   of his pilgrimage. 2. His comfort in this state: "Thy statutes have
   been my songs, with which I here entertain myself," as travellers are
   wont to divert the thoughts of their weariness, and take off something
   of the tediousness of their journey, by singing a pleasant song now and
   then. David was the sweet singer of Israel, and here we are told whence
   he fetched his songs; they were all borrowed from the word of God.
   God's statutes were as familiar to him as the songs which a man is
   accustomed to sing; and he conversed with them in his
   pilgrimage-solitudes. They were as pleasant to him as songs, and put
   gladness into his heart more than those have that chant to the sound of
   the viol, Amos vi. 5. Is any afflicted then? Let him sing over God's
   statutes, and try if he cannot so sing away sorrow, Ps. cxxxviii. 5.

   55 I have remembered thy name, O Lord, in the night, and have kept thy
   law.   56 This I had, because I kept thy precepts.

   Here is, 1. The converse David had with the word of God; he kept it in
   mind, and upon every occasion he called it to mind. God's name is the
   discovery he has made of himself to us in and by his word. This is his
   memorial unto all generations, and therefore we should always keep it
   in memory--remember it in the night, upon a waking bed, when we are
   communing with our own hearts. When others were sleeping David was
   remembering God's name, and, by repeating that lesson, increasing his
   acquaintance with it; in the night of affliction this he called to
   mind. 2. The conscience be made of conforming to it. The due
   remembrance of God's name, which is prefixed to his law, will have a
   great influence upon our observance of the law: I remembered thy name
   in the night, and therefore was careful to keep thy law all day. How
   comfortable will it be in the reflection if our own hearts can witness
   for us that we have thus remembered God's name, and kept his law! 3.
   The advantage he got by it (v. 56): This I had because I kept thy
   precepts. Some understand this indefinitely: This I had (that is I had
   that which satisfied me; I had every thing that is comfortable) because
   I kept thy precepts. Note, All that have made a business of religion
   will own that it has turned to a good account, and that they have been
   unspeakable gainers by it. Others refer it to what goes immediately
   before: "I had the comfort of keeping thy law because I kept it." Note,
   God's work is its own wages. A heart to obey the will of God is a most
   valuable reward of obedience; and the more we do the more we may do,
   and shall do, in the service of God; the branch that bears fruit is
   made more fruitful, John xv. 2.

8. CHETH.

   57 Thou art my portion, O Lord: I have said that I would keep thy
   words.

   We may hence gather the character of a godly man. 1. He makes the
   favour of God his felicity: Thou art my portion, O Lord! Others place
   their happiness in the wealth and honours of this world. Their portion
   is in this life; they look no further; they desire no more; these are
   their good things, Luke xvi. 25. But all that are sanctified take the
   Lord for the portion of their inheritance and their cup, and nothing
   less will satisfy them. David can appeal to God in this matter: "Lord,
   thou knowest that I have chosen thee for my portion, and depend upon
   thee to make me happy." 2. He makes the law of God his rule: "I have
   said that I would keep thy words; and what I have said by thy grace I
   will do, and will abide by it to the end." Note, Those that take God
   for their portion must take him for their prince, and swear allegiance
   to him; and, having promised to keep his word, we must often put
   ourselves in mind of our promise, Ps. xxxix. 1.

   58 I intreated thy favour with my whole heart: be merciful unto me
   according to thy word.

   David, having in the foregoing verse reflected upon his covenants with
   God, here reflects upon his prayers to God, and renews his petition.
   Observe, 1. What he prayed for. Having taken God for his portion, he
   entreated his favour, as one that knew he had forfeited it, was
   unworthy of it, and yet undone without it, but for ever happy if he
   could obtain it. We cannot demand God's favour as a debt, but must be
   humble suppliants for it, that God will not only be reconciled to us,
   but accept us and smile upon us. He prays, "Be merciful to me, in the
   forgiveness of what I have done amiss, and in giving me grace to do
   better for the future." 2. How he prayed--with his whole heart, as one
   that knew how to value the blessing he prayed for. The gracious soul is
   entirely set upon the favour of God, and is therefore importunate for
   it. I will not let thee go except thou bless me. 3. What he
   pleaded--the promise of God: "Be merciful to me, according to thy word.
   I desire the mercy promised, and depend upon the promise for it." Those
   that are governed by the precepts of the word and are resolved to keep
   them (v. 57) may plead the promises of the word and take the comfort of
   them.

   59 I thought on my ways, and turned my feet unto thy testimonies.   60
   I made haste, and delayed not to keep thy commandments.

   David had said he would keep God's word (v. 57), and it was well said;
   now here he tells us how and in what method he pursued that resolution.
   1. He thought on his ways. He thought beforehand what he should do,
   pondering the path of his feet (Prov. iv. 26), that he might walk
   surely, and not at all adventures. He thought after what he had done,
   reflected upon his life past, and recollected the paths he had walked
   in and the steps he had taken. The word signifies a fixed abiding
   thought. Some make it an allusion to those who work embroidery, who are
   very exact and careful to cover the least flaw, or to those who cast up
   their accounts, who reckon with themselves, What do I owe? What am I
   worth? "I thought not on my wealth (as the covetous man, Ps. xlix. 11)
   but on my ways, not on what I have, but what I do:" for what we do will
   follow us into another world when what we have must be left behind.
   Many are critical enough in their remarks upon other people's ways who
   never think of their own: but let every man prove his own work. 2. He
   turned his feet to God's testimonies. He determined to make the word of
   God his rule, and to walk by that rule. He turned from the by-paths to
   which he had turned aside, and returned to God's testimonies. He turned
   not only his eye to them, but his feet, his affections to the love of
   God's word and his conversation to the practice of it. The bent and
   inclinations of his soul were towards God's testimonies and his
   conversation was governed by them Penitent reflections must produce
   pious resolutions. 3. He did this immediately and without demur (v.
   60): I made haste and delayed not. When we are under convictions of sin
   we must strike while the iron is hot, and not think to defer the
   prosecution of them, as Felix did, to a more convenient season. When we
   are called to duty we must lose no time, but set about it to-day, while
   it is called to-day. Now this account which David here gives of himself
   may refer either to his constant practice every day (he reflected on
   his ways at night, directed his feet to God's testimonies in the
   morning, and what his hand found to do that was good he did it without
   delay), or it may refer to his first acquaintance with God and
   religion, when he began to throw off the vanity of childhood and youth,
   and to remember his Creator; that blessed change was, by the grace of
   God, thus wrought. Note, (1.) Conversion begins in serious
   consideration, Ezek. xviii. 28; Luke xv. 17. (2.) Consideration must
   end in a sound conversion. To what purpose have we thought on our ways
   if we do not turn our feet with all speed to God's testimonies?

   61 The bands of the wicked have robbed me: but I have not forgotten thy
   law.

   Here is, 1. The malice of David's enemies against him. They were wicked
   men, who hated him for his godliness. There were bands or troops of
   them confederate against him. They did him all the mischief they could;
   they robbed him; having endeavoured to take away his good name (v. 51),
   they set upon his goods, and spoiled him of them, either by plunder in
   time of war or by fines and confiscations under colour of law. Saul (it
   is likely) seized his effects, Absalom his palace, and the Amalekites
   rifled Ziklag. Worldly wealth is what we may be robbed of. David,
   though a man of war, could not keep his own. Thieves break through and
   steal. 2. The testimony of David's conscience for him that he had held
   fast his religion when he was stripped of every thing else, as Job did
   when the bands of the Chaldeans and Sabeans had robbed him: But I have
   not forgotten thy law. No care nor grief should drive God's word out of
   our minds, or hinder our comfortable relish of it and converse with it.
   Nor must we ever think the worse of the ways of God for any trouble we
   meet with in those ways, nor fear being losers by our religion at last,
   however we may be losers for it now.

   62 At midnight I will rise to give thanks unto thee because of thy
   righteous judgments.

   Though David is, in this psalm, much in prayer, yet he did not neglect
   the duty of thanksgiving; for those that pray much will have much to
   give thanks for. See, 1. How much God's hand was eyed in his
   thanksgivings. He does not say, "I will give thanks because of thy
   favours to me, which I have the comfort of," but, "Because of thy
   righteous judgments, all the disposals of thy providence in wisdom and
   equity, which thou hast the glory of." We must give thanks for the
   asserting of God's honour and the accomplishing of his word in all he
   does in the government of the world. 2. How much David's heart was set
   upon his thanksgivings. He would rise at midnight to give thanks to
   God. Great and good thoughts kept him awake, and refreshed him, instead
   of sleep; and so zealous was he for the honour of God that when others
   were in their beds he was upon his knees at his devotions. He did not
   affect to be seen of men in it, but gave thanks in secret, where our
   heavenly Father sees. He had praised God in the courts of the Lord's
   house, and yet he will do it in his bed-chamber. Public worship will
   not excuse us from secret worship. When David found his heart affected
   with God's judgments, he immediately offered up those affections to
   God, in actual adorations, not deferring, lest they should cool. Yet
   observe his reverence; he did not lie still and give thanks, but rose
   out of his bed, perhaps in the cold and in the dark, to do it the more
   solemnly. And see what a good husband he was of time; when he could not
   lie and sleep, he would rise and pray.

   63 I am a companion of all them that fear thee, and of them that keep
   thy precepts.

   David had often expressed the great love he had to God; here he
   expresses the great love he had to the people of God; and observe, 1.
   Why he loved them; not so much because they were his best friends, most
   firm to his interest and most forward to serve him, but because they
   were such as feared God and kept his precepts, and so did him honour
   and helped to support his kingdom among men. Our love to the saints is
   then sincere when we love them for the sake of what we see of God in
   them and the service they do to him. 2. How he showed his love to them:
   He was a companion of them. He had not only a spiritual communion with
   them in the same faith and hope, but he joined with them in holy
   ordinances in the courts of the Lord, where rich and poor, prince and
   peasant, meet together. He sympathized with them in their joys and
   sorrows (Heb. x. 33); he conversed familiarly with them, communicated
   his experiences to them, and consulted theirs. He not only took such to
   be his companions as did fear God, but he vouchsafed himself to be a
   companion with all, with any, that did so, wherever he met with them.
   Though he was a king, he would associate with the poorest of his
   subjects that feared God, Ps. xv. 4; Jam. ii. 1.

   64 The earth, O Lord, is full of thy mercy: teach me thy statutes.

   Here, 1. David pleads that God is good to all the creatures according
   to their necessities and capacities; as the heaven is full of God's
   glory, so the earth is full of his mercy, full of the instances of his
   pity and bounty. Not only the land of Canaan, where God is known and
   worshipped, but the whole earth, in many parts of which he has no
   homage paid him, is full of his mercy. Not only the children of men
   upon the earth, but even the inferior creatures, taste of God's
   goodness. His tender mercies are over all his works. 2. He therefore
   prays that God would be good to him according to his necessity and
   capacity: "Teach me thy statutes. Thou feedest the young ravens that
   cry, with food proper for them; and wilt thou not feed me with
   spiritual food, the bread of life, which my soul needs and craves, and
   cannot subsist without? The earth is full of thy mercy; and is not
   heaven too? Wilt thou not then give me spiritual blessings in heavenly
   places?" A gracious heart will fetch an argument from any thing to
   enforce a petition for divine teaching. Surely he that will not let his
   birds be unfed will not let his children be untaught.

9. TETH.

   65 Thou hast dealt well with thy servant, O Lord, according unto thy
   word.   66 Teach me good judgment and knowledge: for I have believed
   thy commandments.

   Here, 1. David makes a thankful acknowledgment of God's gracious
   dealings with him all along: Thou hast dealt well with thy servant.
   However God has dealt with us, we must own he has dealt well with us,
   better than we deserve, and all in love and with design to work for our
   good. In many instances God has done well for us beyond our
   expectations. He has done well for all his servants; never any of them
   complained that he had used them hardly. Thou hast dealt well with me,
   not only according to thy mercy, but according to thy word. God's
   favours look best when they are compared with the promise and are seen
   flowing from that fountain. 2. Upon these experiences he grounds a
   petition for divine instruction: "Teach me good judgment and knowledge,
   that, by thy grace, I may render again, in some measure, according to
   the benefit done unto me." Teach me a good taste (so the word
   signifies), a good relish, to discern things that differ, to
   distinguish between truth and falsehood, good and evil; for the ear
   tries words, as the mouth tastes meat. We should pray to God for a
   sound mind, that we may have spiritual senses exercised, Heb. v. 14.
   Many have knowledge who have little judgment; those who have both are
   well fortified against the snares of Satan and well furnished for the
   service of God and their generation. 3. This petition is backed with a
   plea: "For I have believed thy commandments, received them, and
   consented to them that they are good, and submitted to their
   government; therefore, Lord, teach me." Where God has given a good
   heart a good head too may in faith be prayed for.

   67 Before I was afflicted I went astray: but now have I kept thy word.

   David here tells us what he had experienced, 1. Of the temptations of a
   prosperous condition: "Before I was afflicted, while I lived in peace
   and plenty, and knew no sorrow, I went astray from God and my duty."
   Sin is going astray; and we are most apt to wander from God when we are
   easy and think ourselves at home in the world. Prosperity is the
   unhappy occasion of much iniquity; it makes people conceited of
   themselves, indulgent of the flesh, forgetful of God, in love with the
   world, and deaf to the reproofs of the word. See Ps. xxx. 6. It is good
   for us, when we are afflicted, to remember how and wherein we went
   astray before we were afflicted, that we may answer the end of the
   affliction. 2. Of the benefit of an afflicted state: "Now have I kept
   thy word, and so have been recovered from my wanderings." God often
   makes use of afflictions as a means to reduce those to himself who have
   wandered from him. Sanctified afflictions humble us for sin and show us
   the vanity of the world; they soften the heart, and open the ear to
   discipline. The prodigal's distress brought him to himself first and
   then to his father.

   68 Thou art good, and doest good; teach me thy statutes.

   Here, 1. David praises God's goodness and gives him the glory of it:
   Thou art good and doest good. All who have any knowledge of God and
   dealings with him wilt own that he does good, and therefore will
   conclude that he is good. The streams of God's goodness are so
   numerous, and run so full, so strong, to all the creatures, that we
   must conclude the fountain that is in himself to be inexhaustible. We
   cannot conceive how much good our God does every day, much less can we
   conceive how good he is. Let us acknowledge it with admiration and with
   holy love and thankfulness. 2. He prays for God's grace, and begs to be
   under the guidance and influence of it: Teach me thy statutes. "Lord,
   thou doest good to all, art the bountiful benefactor of all the
   creatures; this is the good I beg thou wilt do to me,--Instruct me in
   my duty, incline me to it, and enable me to do it. Thou art good, and
   doest good; Lord, teach me thy statutes, that I may be good and do
   good, may have a good heart and live a good life." It is an
   encouragement to poor sinners to hope that God will teach them his way
   because he is good and upright, Ps. xxv. 8.

   69 The proud have forged a lie against me: but I will keep thy precepts
   with my whole heart.   70 Their heart is as fat as grease; but I
   delight in thy law.

   David here tells us how he was affected as to the proud and wicked
   people that were about him. 1. He did not fear their malice, nor was he
   by it deterred from his duty: They have forged a lie against me. Thus
   they aimed to take away his good name. Nay, all we have in the world,
   even life itself, may be brought into danger by those who make no
   conscience of forging a lie. Those that were proud envied David's
   reputation, because it eclipsed them, and therefore did all they could
   to blemish him. They took a pride in trampling upon him. They therefore
   persuaded themselves it was no sin to tell a deliberate lie if it might
   but expose him to contempt. Their wicked wit forged lies, invented
   stories which there was not the least colour for, to serve their wicked
   designs. And what did David do when he was thus belied? He will bear it
   patiently; he will keep that precept which forbids him to render
   railing for railing, and will with all his heart sit down silently. He
   will go on in his duty with constancy and resolution: "Let them say
   what they will, I will keep thy precepts, and not dread their
   reproach." 2. He did not envy their prosperity, nor was he by it
   allured from his duty. Their heart is as fat as grease. The proud are
   at ease (Ps. cxxiii. 4); they are full of the world, and the wealth and
   pleasures of it; and this makes them, (1.) Senseless, secure, and
   stupid; they are past feeling: thus the phrase is used, Isa. vi. 10.
   Make the heart of this people fat. They are not sensible of the touch
   of the word of God or his rod. (2.) Sensual and voluptuous: "Their eyes
   stand out with fatness (Ps. lxxiii. 7); they roll themselves in the
   pleasures of sense, and take up with them as their chief good; and much
   good may it do them. I would not change conditions with them. I delight
   in thy law; I build my security upon the promises of God's word and
   have pleasure enough in communion with God, infinitely preferable to
   all their delights." The children of God, who are acquainted with
   spiritual pleasures, need not envy the children of this world their
   carnal pleasures.

   71 It is good for me that I have been afflicted; that I might learn thy
   statutes.

   See here, 1. That it has been the lot of the best saints to be
   afflicted. The proud and the wicked lived in pomp and pleasure, while
   David, though he kept close to God and his duty, was still in
   affliction. Waters of a full cup are wrung out to God's people, Ps.
   lxxiii. 10. 2. That it has been the advantage of God's people to be
   afflicted. David could speak experimentally: It was good for me; many a
   good lesson he had learnt by his afflictions, and many a good duty he
   had been brought to which otherwise would have been unlearnt and
   undone. Therefore God visited him with affliction, that he might learn
   God's statutes; and the intention was answered: the afflictions had
   contributed to the improvement of his knowledge and grace. He that
   chastened him taught him. The rod and reproof give wisdom.

   72 The law of thy mouth is better unto me than thousands of gold and
   silver.

   This is a reason why David reckoned that when by his afflictions he
   learned God's statutes, and the profit did so much counterbalance the
   loss, he was really a gainer by them; for God's law, which he got
   acquaintance with by his affliction, was better to him than all the
   gold and silver which he lost by his affliction. 1. David had but a
   little of the word of God in comparison with what we have, yet see how
   highly he valued it; how inexcusable then are we, who have both the Old
   and New Testament complete, and yet account them as a strange thing!
   Observe, Therefore he valued the law, because it is the law of God's
   mouth, the revelation of his will, and ratified by his authority. 2. He
   had a great deal of gold and silver in comparison with what we have,
   yet see how little he valued it. His riches increased, and yet he did
   not set his heart upon them, but upon the word of God. That was better
   to him, yielded him better pleasures, and better maintenance, and a
   better inheritance, than all the treasures he was master of. Those that
   have read, and believe, David's Psalms and Solomon's Ecclesiastes,
   cannot but prefer the word of God far before the wealth of this world.

10. JOD.

   73 Thy hands have made me and fashioned me: give me understanding, that
   I may learn thy commandments.

   Here, 1. David adores God as the God of nature and the author of his
   being: Thy hands have made me and fashioned me, Job x. 8. Every man is
   as truly the work of God's hands as the first man was, Ps. cxxxix. 15,
   16. "Thy hands have not only made me, and given me a being, otherwise I
   should never have been, but fashioned me, and given me this being, this
   noble and excellent being, endued with these powers and faculties;" and
   we must own that we are fearfully and wonderfully made. 2. He addresses
   himself to God as the God of grace, and begs he will be the author of
   his new and better being. God made us to serve him and enjoy him; but
   by sin we have made ourselves unable for his service and indisposed for
   the enjoyment of him; and we must have a new and divine nature,
   otherwise we had the human nature in vain; therefore David prays,
   "Lord, since thou hast made me by thy power for thy glory, make me anew
   by thy grace, that I may answer the ends of my creation and live to
   some purpose: Give me understanding, that I may learn thy
   commandments." The way in which God recovers and secures his interest
   in men is by giving them an understanding; for by that door he enters
   into the soul and gains possession of it.

   74 They that fear thee will be glad when they see me; because I have
   hoped in thy word.

   Here is, 1. The confidence of this good man in the hope of God's
   salvation: "I have hoped in thy word; and I have not found it in vain
   to do so; it has not failed me, nor have I been disappointed in my
   expectations from it. It is a hope that maketh not ashamed; but is
   present satisfaction, and fruition at last." 2. The concurrence of
   other good men with him in the joy of that salvation: "Those that fear
   thee will be glad when they see me relieved by my hope in thy word and
   delivered according to my hope." The comforts which some of God's
   children have in God, and the favours they have received from him,
   should be matter of joy to others of them. Paul often expressed the
   hope that for God's grace to him thanks would be rendered by many, 2
   Cor. i. 11; iv. 15. Or it may be taken more generally; good people are
   glad to see one another; they are especially pleased with those who are
   eminent for their hope in God's word.

   75 I know, O Lord, that thy judgments are right, and that thou in
   faithfulness hast afflicted me.

   Still David is in affliction, and being so he owns, 1. That his sin was
   justly corrected: I know, O Lord! that thy judgments are right, are
   righteousness itself. However God is pleased to afflict us, he does us
   no wrong, nor can we charge him with any iniquity, but must acknowledge
   that it is less than we have deserved. We know that God is holy in his
   nature and wise and just in all the acts of his government, and
   therefore we cannot but know, in the general, that his judgments are
   right, though, in some particular instances, there may be difficulties
   which we cannot easily resolve. 2. That God's promise was graciously
   performed. The former may silence us under our afflictions, and forbid
   us to repine, but this may satisfy us, and enable us to rejoice; for
   afflictions are in the covenant, and therefore they are not only not
   meant for our hurt, but they are really intended for our good: "In
   faithfulness thou hast afflicted me, pursuant to the great design of my
   salvation." It is easier to own, in general, that God's judgments are
   right, than to own it when it comes to be our own case; but David
   subscribes to it with application, "Even my afflictions are just and
   kind."

   76 Let, I pray thee, thy merciful kindness be for my comfort, according
   to thy word unto thy servant.   77 Let thy tender mercies come unto me,
   that I may live: for thy law is my delight.

   Here is, 1. An earnest petition to God for his favour. Those that own
   the justice of God in their afflictions (as David had done, v. 75) may,
   in faith, and with humble boldness, be earnest for the mercy of God,
   and the tokens and fruits of that mercy, in their affliction. He prays
   for God's merciful kindness (v. 76), his tender mercies, v. 77. He can
   claim nothing as his due, but all his supports under his affliction
   must come from mere mercy and compassion to one in misery, one in want.
   "Let these come to me," that is, "the evidence of them (clear it up to
   me that thou hast a kindness for me, and mercy in store), and the
   effects of them; let them work my relief and deliverance." 2. The
   benefit he promised himself from God's lovingkindness: "Let it come to
   me for my comfort (v. 76); that will comfort me when nothing else will;
   that will comfort me whatever grieves me." Gracious souls fetch all
   their comfort from a gracious God, as the fountain of all happiness and
   joy: "Let it come to me, that I may live, that is, that I may be
   revived, and my life may be made sweet to me, for I have no joy of it
   while I am under God's displeasure. In his favour is life; in his
   frowns are death." A good man cannot live with any satisfaction any
   longer than he has some tokens of God's favour to him. 3. His pleas for
   the benefits of God's favour. He pleads, (1.) God's promise: "Let me
   have thy kindness, according to thy word unto thy servant, the kindness
   which thou hast promised and because thou hast promised it." Our Master
   has passed his word to all his servants that he will be kind to them,
   and they may plead it with him. (2.) His own confidence and complacency
   in that promise: "Thy law is my delight; I hope in thy word and rejoice
   in that hope." Note, Those that delight in the law of God may depend
   upon the favour of God, for it shall certainly make them happy.

   78 Let the proud be ashamed; for they dealt perversely with me without
   a cause: but I will meditate in thy precepts.   79 Let those that fear
   thee turn unto me, and those that have known thy testimonies.

   Here David shows,

   I. How little he valued the will--will of sinners. There were those
   that dealt perversely with him, that were peevish and ill-conditioned
   towards him, that sought advantages against him, and misconstrued all
   he said and did. Even those that deal most fairly may meet with those
   that deal perversely. But David regarded it not, for, 1. He knew it was
   without cause, and that for his love they were his adversaries. The
   causeless reproach, like the curse causeless, may be easily slighted;
   it does not hurt us, and therefore should not move us. 2. He could
   pray, in faith, that they might be ashamed of it; God's dealing
   favourably with him might make them ashamed to think that they had
   dealt perversely with him. "Let them be ashamed, that is, let them be
   brought either to repentance or to ruin." 3. He could go on in the way
   of his duty, and find comfort in that. "However they deal with me, I
   will meditate in thy precepts, and entertain myself with them."

   II. How much he valued the good-will of saints, and how desirous he was
   to stand right in their opinion, and keep up his interest in them and
   communion with them: Let those that fear thee turn to me. He does not
   mean so much that they might side with him, and take up arms in his
   cause, as that they might love him, and pray for him, and associate
   with him. Good men desire the friendship and society of those that are
   good. Some think it intimates that when David had been guilty of that
   foul sin in the murder of Uriah, though he was a king, those that
   feared God grew strange to him and turned from him, for they were
   ashamed of him; this troubled him, and therefore he prays, Lord, let
   them turn to me again. He desires especially the company of those that
   were not only honest, but intelligent, that have known thy testimonies,
   have good heads as well as good hearts, and whose conversation will be
   edifying. It is desirable to have an intimacy with such.

   80 Let my heart be sound in thy statutes; that I be not ashamed.

   Here is, 1. David's prayer for sincerity, that his heart might be
   brought to God's statutes, and that it might be sound in them, not
   rotten and deceitful, that he might not rest in the form of godliness,
   but be acquainted with the subject to the power of it,--that he might
   be hearty and constant in religion, and that his soul might be in
   health. 2. His dread of the consequences of hypocrisy: That I be not
   ashamed. Shame is the portion of hypocrites, either here, if it be
   repented of, or hereafter, if it be not: "Let my heart be sound, that I
   fall not into scandalous sin, that I fall not quite off from the ways
   of God, and so shame myself. Let my heart be sound, that I may come
   boldly to the throne of grace, and may lift up my face without spot at
   the great day."

11. CAPH.

   81 My soul fainteth for thy salvation: but I hope in thy word.   82
   Mine eyes fail for thy word, saying, When wilt thou comfort me?

   Here we have the psalmist,

   I. Longing for help from heaven: My soul faints; my eyes fail. He longs
   for the salvation of the Lord and for his word, that is, salvation
   according to the word. He is not thus eager for the creatures of fancy,
   but for the objects of faith, salvation from the present calamities
   under which he was groaning and the doubts and fears which he was
   oppressed with. It may be understood of the coming of the Messiah, and
   so he speaks in the name of the Old-Testament church; the souls of the
   faithful even fainted to see that salvation of which the prophets
   testified. (1 Pet. i. 10); their eyes failed for it. Abraham saw it at
   a distance, and so did others, but at such a distance that it put their
   eyes to the stretch and they could not stedfastly see it. David was now
   under prevailing dejections, and, having been long so, his eyes cried
   out, "When wilt thou comfort me? Comfort me with thy salvation, comfort
   me with thy word." Observe, 1. The salvation and consolation of God's
   people are secured to them by the word, which will certainly be
   fulfilled in its season. 2. The promised salvation and comfort may be,
   and often are, long deferred, so that they are ready to faint and fall
   in the expectation of them. 3. Though we think the time long ere the
   promised salvation and comfort come, yet we must still keep our eye
   upon that salvation, and resolve to take up with nothing short of it.
   "Thy salvation, thy word, thy comfort, are what my heart is still
   upon."

   II. Waiting for that help, assured that it will come, and tarrying till
   it come: But I hope in thy word; and but for hope the heart would
   break. When the eyes fail yet the faith must not; for the vision is for
   an appointed time, and at the end it shall speak and shall not lie.

   83 For I am become like a bottle in the smoke; yet do I not forget thy
   statutes.

   David begs God would make haste to comfort him, 1. Because his
   affliction was great, and therefore he was an object of God's pity:
   Lord, make haste to help me, for I have become like a bottle in the
   smoke, a leathern bottle, which, if it hung any while in the smoke, was
   not only blackened with soot, but dried, and parched, and shrivelled
   up. David was thus wasted by age, and sickness, and sorrow. See how
   affliction will mortify the strongest and stoutest of men! David had
   been of a ruddy countenance, as fresh as a rose; but now he is
   withered, his colour is gone, his cheeks are furrowed. Thus does man's
   beauty consume under God's rebukes, as a moth fretting a garment. A
   bottle, when it is thus wrinkled with smoke, is thrown by, and there is
   no more use of it. Who will put wine into such old bottles? Thus was
   David, in his low estate, looked upon as a despised broken vessel, and
   as a vessel in which there was no pleasure. Good men, when they are
   drooping and melancholy, sometimes think themselves more slighted than
   really they are. 2. Because, though his affliction was great, yet it
   had not driven him from his duty, and therefore he was within the reach
   of God's promise: Yet do I not forget thy statutes. Whatever our
   outward condition is we must not cool in our affection to the word of
   God, nor let that slip out of our minds; no care, no grief, must crowd
   that out. As some drink and forget the law (Prov. xxxi. 5), so others
   weep and forget the law; but we must in every condition, both
   prosperous and adverse, have the things of God in remembrance; and, if
   we be mindful of God's statutes, we may pray and hope that he will be
   mindful of our sorrows, though for a time he seems to forget us.

   84 How many are the days of thy servant? when wilt thou execute
   judgment on them that persecute me?

   Here, I. David prays against the instruments of his troubles, that God
   would make haste to execute judgment on those that persecuted him. He
   prays not for power to avenge himself (he bore no malice to any), but
   that God would take to himself the vengeance that belonged to him, and
   would repay (Rom. xii. 19), as the God that sits in the throne judging
   right. There is a day coming, and a great and terrible day it will be,
   when God will execute judgment on all the proud persecutors of his
   people, tribulation to those that troubled them; Enoch foretold it
   (Jude 14), whose prophecy perhaps David here had an eye to; and that
   day we are to look for and pray for the hastening of. Come, Lord Jesus,
   come quickly. 2. He pleads the long continuance of his trouble: "How
   many are the days of thy servant? The days of my life are but few" (so
   some); "therefore let them not all be miserable, and therefore make
   haste to appear for me against my enemies, before I go hence and shall
   be seen no more." Or rather, "The days of my affliction are many; thou
   seest, Lord, how many they be; when wilt thou return in mercy to me?
   Sometimes, for the elect's sake, the days of trouble are shortened. O
   let the days of my trouble be shortened; I am thy servant; and
   therefore, as the eyes of a servant are to the hand of his master, so
   are mine to thee, until thou have mercy on me."

   85 The proud have digged pits for me, which are not after thy law.   86
   All thy commandments are faithful: they persecute me wrongfully; help
   thou me.   87 They had almost consumed me upon earth; but I forsook not
   thy precepts.

   David's state was herein a type and figure of the state both of Christ
   and Christians that he was grievously persecuted; as there are many of
   his psalms, so there are many of the verses of this psalm, which
   complain of this, as those here. Here observe,

   I. The account he gives of his persecutors and their malice against
   him. 1. They were proud, and in their pride they persecuted him,
   glorying in this, that they could trample upon one who was so much
   cried up, and hoping to raise themselves on his ruins. 2. They were
   unjust: They persecuted him wrongfully; so far was he from giving them
   any provocation that he had studied to oblige them; but for his love
   they were his adversaries. 3. They were spiteful: They dug pits for
   him, which intimates that they were deliberate in their designs against
   him and that what they did was of malice prepense; it intimates
   likewise that they were subtle and crafty, and had the serpent's head
   as well as the serpent's venom, that they were industrious and would
   refuse no pains to do him a mischief, and treacherous, laying snares in
   secret for him, as hunters do take wild beasts, Ps. xxxv. 7. Such has
   been the enmity of the serpent's seed to the seed of the woman. 4. They
   herein showed their enmity to God himself. The pits they dug for him
   were not after God's law; he means they were very much against his law,
   which forbids to devise evil to our neighbour, and has particularly
   said, Touch not my anointed. The law appointed that, if a man dug a pit
   which occasioned any mischief, he should answer for the mischief (Exod.
   xxi. 33, 34), much more when it was dug with a mischievous design. 5.
   They carried on their designs against him so far that they had almost
   consumed him upon earth; they went near to ruin him and all his
   interests. It is possible that those who shall shortly be consummate in
   heaven may be, for the present, almost consumed on earth; and it is of
   the Lord's mercies (and, considering the malice of their enemies, it is
   a miracle of mercy) that they are not quite consumed. But the bush in
   which God is, though it burns, shall not be burnt up.

   II. His application to God in his persecuted state. 1. He acknowledges
   the truth and goodness of his religion, though he suffered: "However it
   be, all thy commandments are faithful, and therefore, whatever I lose
   for my observance of them, I know I shall not lose by it." True
   religion, if it be worth any thing, is worth every thing, and therefore
   worth suffering for. "Men are false; I find them so; men of low degree,
   men of high degree, are so, there is no trusting them. But all thy
   commandments are faithful; on them I may rely." 2. He begs that God
   would stand by him, and succour him: "They persecute me; help thou me;
   help me under my troubles, that I may bear them patiently, and as
   becomes me, and may still hold fast my integrity, and in due time help
   me out of my troubles." God help me is an excellent comprehensive
   prayer; it is a pity that it should ever be used lightly and as a
   by-word.

   III. His adherence to his duty notwithstanding all the malice of his
   persecutors (v. 87): But I forsook not thy precepts. That which they
   aimed at was to frighten him from the ways of God, but they could not
   prevail; he would sooner forsake all that was dear to him in this world
   than forsake the word of God, would sooner lose his life than lose the
   comfort of doing his duty.

   88 Quicken me after thy lovingkindness; so shall I keep the testimony
   of thy mouth.

   Here is, 1. David in care to be found in the way of his duty. His
   constant desire and design are to keep the testimony of God's mouth, to
   keep to it as his rule and to keep hold of it as his confidence and
   portion for ever. This we must keep, whatever we lose. 2. David at
   prayer for divine grace to assist him therein: "Quicken me after thy
   lovingkindness (make me alive and make me lively), so shall I keep thy
   testimonies," implying that otherwise he should not keep them. We
   cannot proceed, nor persevere, in the good way, unless God quicken us
   and put life into us; we are therefore here taught to depend upon the
   grace of God for strength to do every good work, and to depend upon it
   as grace, as purely the fruit of God's favour. He had prayed before,
   Quicken me in thy righteousness (v. 40); but here, Quicken me after thy
   lovingkindness. The surest token of God's good-will toward us is his
   good work in us.

12. LAMED.

   89 For ever, O Lord, thy word is settled in heaven.   90 Thy
   faithfulness is unto all generations: thou hast established the earth,
   and it abideth.   91 They continue this day according to thine
   ordinances: for all are thy servants.

   Here, 1. The psalmist acknowledges the unchangeableness of the word of
   God and of all his counsels: "For ever, O Lord! thy word is settled.
   Thou art for ever thyself (so some read it); thou art the same, and
   with thee there is no variableness, and this is a proof of it. Thy
   word, by which the heavens were made, is settled there in the abiding
   products of it;" or the settling of God's word in heaven is opposed to
   the changes and revolutions that are here upon earth. All flesh is
   grass; but the word of the Lord endures for ever. It is settled in
   heaven, that is, in the secret counsel of God, which is hidden in
   himself and is far above out of our sight, and is immovable, as
   mountains of brass. And his revealed will is as firm as his secret
   will; as he will fulfil the thoughts of his heart, so no word of his
   shall fall to the ground; for it follows here, Thy faithfulness is unto
   all generations, that is, the promise is sure to every age of the
   church and it cannot be antiquated by lapse of time. The promises that
   look ever so far forward shall be performed in their season. 2. He
   produces, for proof of it, the constancy of the course of nature: Thou
   hast established the earth for ever and it abides; it is what it was at
   first made, and where it was at first placed, poised with its own
   weight, and notwithstanding the convulsions in its own bowels, the
   agitations of the sea that is interwoven with it, and the violent
   concussions of the atmosphere that surrounds it, it remains unmoved.
   "They" (the heavens and the earth and all the hosts of both) "continue
   to this day according to thy ordinances; they remain in the posts
   wherein thou hast set them; they fill up the place assigned them, and
   answer the purposes for which they were intended." The stability of the
   ordinances of the day and night, of heaven and earth, is produced to
   prove the perpetuity of God's covenant, Jer. xxxi. 35, 36; xxxiii. 20,
   21. It is by virtue of God's promise to Noah (Gen. viii. 22) that day
   and night, summer and winter, observe a steady course. "They have
   continued to this day, and shall still continue to the end of time,
   acting according to the ordinances which were at first given them; for
   all are thy servants; they do thy will, and set forth thy glory, and in
   both are thy servants." All the creatures are, in their places, and
   according to their capacities, serviceable to their Creator, and answer
   the ends of their creation; and shall man be the only rebel, the only
   revolter from his allegiance, and the only unprofitable burden of the
   earth?

   92 Unless thy law had been my delights, I should then have perished in
   mine affliction.

   Here is, 1. The great distress that David was in. He was in affliction,
   and ready to perish in his affliction, not likely to die, so much as
   likely to despair; he was ready to give up all for gone, and to look
   upon himself as cut off from God's sight; he therefore admires the
   goodness of God to him, that he had not perished, that he kept the
   possession of his own soul, and was not driven out of his wits by his
   troubles, but especially that he was enabled to keep close to his God
   and was not driven off from his religion by them. Though we are not
   kept from affliction, yet, if we are kept from perishing in our
   affliction, we have no reason to say, We have cleansed our hands in
   vain; or, What profit is it that we have served God? 2. His support in
   this distress. God's law was his delight, (1.) It had been so formerly,
   and the remembrance of that was a comfort to him, as it afforded him a
   good evidence of his integrity. (2.) It was so now in his affliction;
   it afforded him abundant matter of comfort, and from these fountains of
   life he drew living waters, when the cisterns of the creature were
   broken or dried up. His converse with God's law, and his meditations on
   it, were his delightful entertainment in solitude and sorrow. A Bible
   is a pleasant companion at any time if we please.

   93 I will never forget thy precepts: for with them thou hast quickened
   me.

   Here is, 1. A very good resolution: "I will never forget thy precepts,
   but will always retain a remembrance of and regard to thy word as my
   rule." It is a resolution for perpetuity, never to be altered. Note,
   The best evidence of our love to the word of God is never to forget it.
   We must resolve that we will never, at any time, cast off our religion,
   and never, upon any occasion, lay aside our religion, but that we will
   be constant to it and persevere in it. 2. A very good reason for it:
   "For by them thou hast quickened me; not only they are quickening,
   but," (1.) "They have been so to me; I have found them so." Those speak
   best of the things of God who speak by experience, who can say that by
   the word the spiritual life has been begun in them, maintained and
   strengthened in them, excited and comforted in them. (2.) "Thou hast
   made them so;" the word of itself, without the grace of God, would not
   quicken us. Ministers can but prophesy upon the dry bones, they cannot
   put life into them; but, ordinarily, the grace of God works by the word
   and makes use of it as a means of quickening, and this is a good reason
   why we should never forget it, but should highly value what God has put
   such honour upon, and dearly love what we have found and hope still to
   find such benefit by. See here what is the best help for bad memories,
   namely, good affections. If we are quickened by the word, we shall
   never forget it; nay, that word that does really quicken us to and in
   our duty is not forgotten; though the expressions be lost, if the
   impressions remain, it is well.

   94 I am thine, save me; for I have sought thy precepts.

   Here, 1. David claims relation to God: "I am thine, devoted to thee and
   owned by thee, thine in covenant." He does not say, Thou art mine (as
   Dr. Manton observes), though that follows of course, because that were
   a higher challenge; but, I am thine, expressing himself in a more
   humble and dutiful way of resignation; nor does he say, I am thus, but,
   I am thine, not pleading his own good property or qualification, but
   God's propriety in him: "I am thine, not my own, not the world's." 2.
   He proves his claim: "I have sought thy precepts; I have carefully
   enquired concerning my duty and diligently endeavoured to do it." This
   will be the best evidence that we belong to God; all that are his,
   though they have not found perfection, are seeking it. 3. He improves
   his claim: "I am thine; save me; save me from sin, save me from ruin."
   Those that have in sincerity given up themselves to God to be his may
   be sure that he will protect them and preserve them to his heavenly
   kingdom, Mal. iii. 18.

   95 The wicked have waited for me to destroy me: but I will consider thy
   testimonies.

   Here, 1. David complains of the malice of his enemies: The wicked (and
   none but such would be enemies to so good a man) have waited for me to
   destroy me. They were very cruel, and aimed at no less than his
   destruction; they were very crafty, and sought all opportunities to do
   him a mischief; and they were confident (they expected, so some read
   it), that they should destroy him; they thought themselves sure of
   their prey. 2. He comforts himself in the word of God as his
   protection: "While they are contriving my destruction, I consider thy
   testimonies, which secure to me my salvation." God's testimonies are
   then likely to be our support, when we consider them, and dwell in our
   thoughts upon them.

   96 I have seen an end of all perfection: but thy commandment is
   exceeding broad.

   Here we have David's testimony from his own experience, 1. Of the
   vanity of the world and its insufficiency to make us happy: I have seen
   an end of all perfection. Poor perfection which one sees an end of! Yet
   such are all those things in this world which pass for perfections.
   David, in his time, had seen Goliath, the strongest, overcome, Asahel,
   the swiftest, overtaken, Ahithophel, the wisest, befooled, Absalom, the
   fairest, deformed; and, in short, he had seen an end of perfection, of
   all perfection. He saw it by faith; he saw it by observation; he saw an
   end of the perfection of the creature both in respect of sufficiency
   (it was scanty and defective; there is that to be done for us which the
   creature cannot do) and in respect of continuance; it will not last our
   time, for it will not last to eternity as we must. The glory of man is
   but as the flower of the grass. 2. Of the fulness of the word of God,
   and its sufficiency for our satisfaction: But thy commandment is broad,
   exceedingly broad. The word of God reaches to all cases, to all times.
   The divine law lays a restraint upon the whole man, is designed to
   sanctify us wholly. There is a great deal required and forbidden in
   every commandment. The divine promise (for that also is commanded)
   extends itself to all our burdens, wants, and grievances, and has that
   in it which will make a portion and happiness for us when we have seen
   an end of all perfection.

13. MEM.

   97 MEM. O how love I thy law! it is my meditation all the day.

   Here is, 1. David's inexpressible love to the word of God: O how love I
   thy law! He protests his affection to the word of God with a holy
   vehemency; he found that love to it in his heart which, considering the
   corruption of his nature and the temptations of the world, he could not
   but wonder at, and at that grace which had wrought it in him. He not
   only loved the promises, but loved the law, and delighted in it after
   the inner man. 2. An unexceptionable evidence of this. What we love we
   love to think of; by this it appeared that David loved the word of God
   that it was his meditation. He not only read the book of the law, but
   digested what he read in his thoughts, and was delivered into it as
   into a mould: it was his meditation not only in the night, when he was
   silent and solitary, and had nothing else to do, but in the day, when
   he was full of business and company; nay, and all the day; some good
   thoughts were interwoven with his common thoughts, so full was he of
   the word of God.

   98 Thou through thy commandments hast made me wiser than mine enemies:
   for they are ever with me.   99 I have more understanding than all my
   teachers: for thy testimonies are my meditation.   100 I understand
   more than the ancients, because I keep thy precepts.

   We have here an account of David's learning, not that of the Egyptians,
   but of the Israelites indeed.

   I. The good method by which he got it. In his youth he minded business
   in the country as a shepherd; from his youth he minded business in the
   court and camp. Which way then could he get any great stock of
   learning? He tells us here how he came by it; he had it from God as the
   author: Thou hast made me wise. All true wisdom is from God. He had it
   by the word of God as the means, by his commandments and his
   testimonies. These are able to make us wise to salvation and to furnish
   the man of God for every good work. 1. These David took for his
   constant companions: "They are ever with me, ever in my mind, ever in
   my eye." A good man, wherever he goes, carries his Bible along with
   him, if not in his hands, yet in his head and in his heart. 2. These he
   took for the delightful subject of his thoughts; they were his
   meditation, not only as matters of speculation for his entertainment,
   as scholars meditate on their notions, but as matters of concern, for
   his right management, as men of business think of their business, that
   they may do it in the best manner. 3. These he took for the commanding
   rules of all his actions: I keep thy precepts, that is, I make
   conscience of doing my duty in every thing. The best way to improve in
   knowledge is to abide and abound in all the instances of serious
   godliness; for, if any man do his will, he shall know of the doctrine
   of Christ, shall know more and more of it, John vii. 17. The love of
   the truth prepares for the light of it; the pure in heart shall see God
   here.

   II. The great eminency he attained to in it. By studying and practising
   God's commandments, and making them his rule, he learnt to behave
   himself wisely in all his ways, 1 Sam. xviii. 14. 2. He outwitted his
   enemies; God, by these means, made him wiser to baffle and defeat their
   designs against him than they were to lay them. Heavenly wisdom will
   carry the point, at last, against carnal policy. By keeping the
   commandments we secure God on our side and make him our friend, and
   therein are certainly wiser than those that make him their enemy. By
   keeping the commandments we preserve in ourselves that peace and quiet
   of mind which our enemies would rob us of, and so are wise for
   ourselves, wiser than they are for themselves, for this world as well
   as for the other. 2. He outstripped his teachers, and had more
   understanding than all of them. He means either those who would have
   been his teachers, who blamed his conduct and undertook to prescribe to
   him (by keeping God's commandments he managed his matters so that it
   appeared, in the event, he had taken the right measures and they had
   taken the wrong), or those who should have been his teachers, the
   priests and Levites, who sat in Moses's chair, and whose lips ought to
   have kept knowledge, but who neglected the study of the law, and minded
   their honours and revenues, and the formalities only of their religion;
   and so David, who conversed much with the scriptures, by that means
   became more intelligent than they. Or he may mean those who had been
   his teachers when he was young; he built so well upon the foundation
   which they had laid that, with the help of his Bible, he became able to
   teach them, to teach them all. He was not now a babe that needed milk,
   but had spiritual senses exercised, Heb. v. 14. It is no reflection
   upon our teachers, but rather an honour to them, to improve so as
   really to excel them, and not to need them. By meditation we preach to
   ourselves, and so we come to understand more than our teachers, for we
   come to understand our own hearts, which they cannot. 3. He outdid the
   ancients, either those of his day (he was young, like Elihu, and they
   were very old, but his keeping God's precepts taught more wisdom than
   the multitude of their years, Job xxxii. 7, 8) or those of former days;
   he himself quotes the proverb of the ancients (1 Sam. xxiv. 13), but
   the word of God gave him to understand things better than he could do
   by tradition and all the learning that was handed down from preceding
   ages. In short, the written word is a surer guide to heaven than all
   the doctors and fathers, the teachers and ancients, of the church; and
   the sacred writings kept, and kept to, will teach us more wisdom than
   all their writings.

   101 I have refrained my feet from every evil way, that I might keep thy
   word.

   Here is, 1. David's care to avoid the ways of sin: "I have refrained my
   feet from the evil ways they were ready to step aside into. I checked
   myself and drew back as soon as I was aware that I was entering into
   temptation." Though it was a broad way, a green way, a pleasant way,
   and a way that many walked in, yet, being a sinful way, it was an evil
   way, and he refrained his feet from it, foreseeing the end of that way.
   And his care was universal; he shunned every evil way. By the words of
   thy lips I have kept myself from the paths of the destroyer, Ps. xvii.
   4. 2. His care to be found in the way of duty; That I might keep thy
   word, and never transgress it. His abstaining from sin was, (1.) An
   evidence that he did conscientiously aim to keep God's word and had
   made that his rule. (2.) It was a means of his keeping God's word in
   the exercises of religion; for we cannot with any comfort or boldness
   attend on God in holy duties, so as in them to keep his word, while we
   are under guilt or in any by-way.

   102 I have not departed from thy judgments: for thou hast taught me.

   Here is, 1. David's constancy in his religion. He had not departed from
   God's judgments; he had not chosen any other rule than the word of God,
   nor had he wilfully deviated from that rule. A constant adherence to
   the ways of God in trying times will be a good evidence of our
   integrity. 2. The cause of his constancy: "For thou hast taught me;
   that is, they were divine instructions that I learned; I was satisfied
   that the doctrine was of God, and therefore I stuck to it." Or rather,
   "It was divine grace in my heart that enabled me to receive those
   instructions." All the saints are taught of God, for he it is that
   gives the understanding; and those, and those only, that are taught of
   God, will continue to the end in the things that they have learned.

   103 How sweet are thy words unto my taste! yea, sweeter than honey to
   my mouth!   104 Through thy precepts I get understanding: therefore I
   hate every false way.

   Here is, 1. The wonderful pleasure and delight which David took in the
   word of God; it was sweet to his taste, sweeter than honey. There is
   such a thing as a spiritual taste, an inward savour and relish of
   divine things, such an evidence of them to ourselves, by experience, as
   we cannot give to others. We have heard him ourselves, John iv. 42. To
   this scripture-taste the word of God is sweet, very sweet, sweeter than
   any of the gratifications of sense, even those that are most delicious.
   David speaks as if he wanted words to express the satisfaction he took
   in the discoveries of the divine will and grace; no pleasure was
   comparable to it. 2. The unspeakable profit and advantage he gained by
   the word of God. (1.) It helped him to a good head: "Through thy
   precepts I get understanding to discern between truth and falsehood,
   good and evil, so as not to mistake either in the conduct of my own
   life or in advising others." (2.) It helped him to a good heart:
   "Therefore, because I have got understanding of the truth, I hate every
   false way, and am stedfastly resolved not to turn aside into it."
   Observe here, [1.] The way of sin is a false way; it deceives, and will
   ruin, all that walk in it; it is the wrong way, and yet it seems to a
   man right, Prov. xiv. 12. [2.] It is the character of every good man
   that he hates the way of sin, and hates it because it is a false way;
   he not only refrains his feet from it (v. 101), but he hates it, has an
   antipathy to it and a dread of it. [3.] Those who hate sin as sin will
   hate all sin, hate every false way, because every false way leads to
   destruction. And, [4.] The more understanding we get by the word of God
   the more rooted will our hatred of sin be (for to depart from evil,
   that is understanding, Job xxviii. 28), and the more ready we are in
   the scriptures the better furnished we are with answers to temptation.

14. NUN.

   105 NUN. Thy word is a lamp unto my feet, and a light unto my path.

   Observe here, 1. The nature of the word of God, and the great intention
   of giving it to the world; it is a lamp and a light. It discovers to
   us, concerning God and ourselves, that which otherwise we could not
   have known; it shows us what is amiss, and will be dangerous; it
   directs us in our work and way, and a dark place indeed the world would
   be without it. It is a lamp which we may set up by us, and take into
   our hands for our own particular use, Prov. vi. 23. The commandment is
   a lamp kept burning with the oil of the Spirit; it is like the lamps in
   the sanctuary, and the pillar of fire to Israel. 2. The use we should
   make of it. It must be not only a light to our eyes, to gratify them,
   and fill our heads with speculations, but a light to our feet and to
   our path, to direct us in the right ordering of our conversation, both
   in the choice of our way in general and in the particular steps we take
   in that way, that we may not take a false way nor a false step in the
   right way. We are then truly sensible of God's goodness to us in giving
   us such a lamp and light when we make it a guide to our feet, our path.

   106 I have sworn, and I will perform it, that I will keep thy righteous
   judgments.

   Here is, 1. The notion David had of religion; it is keeping God's
   righteous judgments. God's commands are his judgments, the dictates of
   infinite wisdom. They are righteous judgments, consonant to the eternal
   rules of equity, and it is our duty to keep them carefully. 2. The
   obligation he here laid upon himself to be religious, binding himself,
   by his own promise, to that which he was already bound to by the divine
   precept, and all little enough. "I have sworn (I have lifted up my head
   to the Lord, and I cannot go back) and therefore must go forward: I
   will perform it." Note, (1.) It is good for us to bind ourselves with a
   solemn oath to be religious. We must swear to the Lord as subjects
   swear allegiance to their sovereign, promising fealty, appealing to God
   concerning our sincerity in this promise, and owning ourselves liable
   to the curse of we do not perform it. (2.) We must often call to mind
   the vows of God that are upon us, and remember that we have sworn. (3.)
   We must make conscience of performing unto the Lord our oaths (an
   honest man will be as good as his word); nor have we sworn to our own
   hurt, but it will be unspeakably to our hurt if we do not perform.

   107 I am afflicted very much: quicken me, O Lord, according unto thy
   word.

   Here is, 1. The representation David makes of the sorrowful condition
   he was in: I am afflicted very much, afflicted in spirit; he seems to
   mean that especially. He laboured under many discouragements; without
   were fightings, within were fears. This is often the lot of the best
   saints; therefore think it not strange if sometimes it be ours. 2. The
   recourse he has to God in this condition; he prays for his grace:
   "Quicken me, O Lord! make me lively, make me cheerful; quicken me by
   afflictions to greater diligence in my work. Quicken me, that is,
   deliver me out of my afflictions, which will be as life from the dead."
   He pleads the promise of God, guides his desires by it, and grounds his
   hopes upon it: Quicken me according to thy word. David resolved to
   perform his promises to God (v. 106) and therefore could, with humble
   boldness, beg of God to make good his word to him.

   108 Accept, I beseech thee, the freewill offerings of my mouth, O Lord,
   and teach me thy judgments.

   Two things we are here taught to pray for, in reference to our
   religious performances:--1. Acceptance of them. This we must aim at in
   all we do in religion, that, whether present or absent, we may be
   accepted of the Lord. What David here earnestly prays for the
   acceptance of are the free-will-offerings, not of his purse, but of his
   mouth, his prayers and praises. The calves of our lips (Hos. xiv. 2),
   the fruit of our lips (Heb. i. 15), these are the spiritual offerings
   which all Christians, as spiritual priests, must offer to God; and they
   must be free-will-offerings, for we must offer them abundantly and
   cheerfully, and it is this willing mind that is accepted. The more
   there is of freeness and willingness in the service of God the more
   pleasing it is to him. 2. Assistance in them: Teach me thy judgments.
   We cannot offer any thing to God which we have reason to think he will
   accept of, but what he is pleased to instruct us in the doing of; and
   we must be as earnest for the grace of God in us as for the favour of
   God towards us.

   109 My soul is continually in my hand: yet do I not forget thy law.
   110 The wicked have laid a snare for me: yet I erred not from thy
   precepts.

   Here is, 1. David in danger of losing his life. There is but a step
   between him and death, for the wicked have laid a snare for him; Saul
   did so many a time, because he hated him for his piety. Wherever he was
   he found some design or other laid against him to take away his life,
   for it was that they aimed at. What they could not effect by open force
   they hoped to compass by treachery, which made him say, My soul is
   continually in my hand. It was so with him, not only as a man (so it is
   true of us all; wherever we are we lie exposed to the strokes of death;
   what we carry in our hands is easily snatched away from us by violence,
   or if sandy, as our life is, it easily of itself slips through our
   fingers), but as a man of war, a soldier, who often jeoparded his life
   in the high places of the field, and especially as a man after God's
   own heart, and, as such, hated and persecuted, and always delivered to
   death (2 Cor. iv. 11), killed all the day long. 2. David in no danger
   of losing his religion, notwithstanding this, thus in jeopardy every
   hour and yet constant to God and his duty. None of these things move
   him; for, (1.) He does not forget the law, and therefore he is likely
   to persevere. In the multitude of his cares for his own safety he finds
   room in his head and heart for the word of God, and has that in his
   mind as fresh as ever; and where that dwells richly it will be a well
   of living water. (2.) He has not yet erred from God's precepts, and
   therefore it is to be hoped he will not. He had stood many a shock and
   kept his ground, and surely that grace which had helped him hitherto
   would not fail him, but would still prevent his wanderings.

   111 Thy testimonies have I taken as a heritage for ever: for they are
   the rejoicing of my heart.   112 I have inclined mine heart to perform
   thy statutes alway, even unto the end.

   The psalmist here in a most affectionate manner, like an Israelite
   indeed, resolves to stick to the word of God and to live and die by it.

   I. He resolves to portion himself in it, and there to seek his
   happiness, nay, there to enjoy it; "Thy testimonies (the truths, the
   promises, of thy word) have I taken as a heritage for ever, for they
   are the rejoicing of my heart." The present delight he took in them was
   an evidence that the good things contained in them were in his account
   the best things, and the treasure which he set his heart upon. 1. He
   expected an eternal happiness in God's testimonies. The covenant God
   had made with him was an everlasting covenant, and therefore he took it
   as a heritage for ever. If he could not yet say, "They are my
   heritage," yet he could say, "I have made choice of them for my
   heritage; and will never take up with a portion in this life," Ps.
   xvii. 14, 15. God's testimonies are a heritage to all that have
   received the Spirit of adoption; for, if children, then heirs. They are
   a heritage for ever, and that no earthly heritage is (1 Pet. i. 4); all
   the saints accept them as such, take up with them, live upon them, and
   can therefore be content with but little of this world. 2. He enjoyed a
   present satisfaction in them: They are the rejoicing of my heart,
   because they will be my heritage for ever. It requires the heart of a
   good man to see his portion in the promise of God and not in the
   possessions of this world.

   II. He resolves to govern himself by it and thence to take his
   measures: I have inclined my heart to do thy statutes. Those that would
   have the blessings of God's testimonies must come under the bonds of
   his statutes. We must look for comfort only in the way of duty, and
   that duty must be done, 1. With full consent and complacency: "I have,
   by the grace of God, inclined my heart to it, and conquered the
   aversion I had to it." A good man brings his heart to his work and then
   it is done well. A gracious disposition to do the will of God is the
   acceptable principle of all obedience. 2. With constancy and
   perseverance. He would perform God's statutes always, in all instances,
   in the duty of every day, in a constant course of holy walking, and
   this to the end, without weariness. This is following the Lord fully.

15. SAMECH.

   113 I hate vain thoughts: but thy law do I love.

   Here we have, 1. David's dread of the risings of sin, and the first
   beginnings of it: I hate vain thoughts. He does not mean that he hated
   them in others, for there he could not discern them, but he hated them
   in his own heart. Every good man makes conscience of his thoughts, for
   they are words to God. Vain thoughts, how light soever most make of
   them, are sinful and hurtful, and therefore we should account them
   hateful and dreadful, for they do not only divert the mind from that
   which is good, but open the door to all evil, Jer. iv. 14. Though David
   could not say that he was free from vain thoughts, yet he could say
   that he hated them; he did not countenance them, nor give them any
   entertainment, but did what he could to keep them out, at least to keep
   them under. The evil I do I allow not. 2. David's delight in the rule
   of duty: But thy law do I love, which forbids those vain thoughts, and
   threatens them. The more we love the law of God the more we shall get
   the mastery of our vain thoughts, the more hateful they will be to us,
   as being contrary to the whole law, and the more watchful we shall be
   against them, lest they draw us from that which we love.

   114 Thou art my hiding place and my shield: I hope in thy word.

   Here is, 1. God's care of David to protect and defend him, which he
   comforted himself with when his enemies were very malicious against
   him: Thou art my hiding-place and my shield. David, when Saul pursued
   him, often betook himself to close places for shelter; in war he
   guarded himself with his shield. Now God was both these to him, a
   hiding-place to preserve him from danger and a shield to preserve him
   in danger, his life from death and his soul from sin. Good people are
   safe under God's protection. He is their strength and their shield,
   their help and their shield, their sun and their shield, their shield
   and their great reward, and here their hiding-place and their shield.
   They may by faith retire to him, and repose in him as their
   hiding-place, where they are kept in secret. They may by faith oppose
   his power to all the might and malice of their enemies, as their shield
   to quench every fiery dart. 2. David's confidence in God. He is safe,
   and therefore he is easy, under the divine protection: "I hope in thy
   word, which has acquainted me with thee and assured me of thy kindness
   to me." Those who depend on God's promise shall have the benefit of his
   power and be taken under his special protection.

   115 Depart from me, ye evildoers: for I will keep the commandments of
   my God.

   Here is, 1. David's firm and fixed resolution to live a holy life: I
   will keep the commandments of my God. Bravely resolved! like a saint,
   like a soldier; for true courage consists in a steady resolution
   against all sin and for all duty. Those that would keep God's
   commandments must be often renewing their resolutions to do so: "I will
   keep them. Whatever others do, this I will do; though I be singular,
   though all about me be evil-doers, and desert me; whatever I have done
   hitherto, I will for the future walk closely with God. They are the
   commandments of God, of my God, and therefore I will keep them. He is
   God and may command me, my God and will command me nothing but what is
   for my good." 2. His farewell to bad company, pursuant to this
   resolution: Depart from me, you evil-doers. Though David, as a good
   magistrate, was a terror to evil-doers, yet there were many such, even
   about court, intruding near his person; these he here abdicates, and
   resolves to have no conversation with them. Note, Those that resolve to
   keep the commandments of God must have no society with evil-doers; for
   bad company is a great hindrance to a holy life. We must not choose
   wicked people for our companions, nor be intimate with them; we must
   not do as they do nor do as they would have us do, Ps. i. 1; Eph. v.
   11.

   116 Uphold me according unto thy word, that I may live: and let me not
   be ashamed of my hope.   117 Hold thou me up, and I shall be safe: and
   I will have respect unto thy statutes continually.

   Here, 1. David prays for sustaining grace; for this grace sufficient he
   besought the Lord twice: Uphold me; and again, Hold thou me up. He sees
   himself not only unable to go on in his duty by any strength of his
   own, but in danger of falling into sin unless he was prevented by
   divine grace; and therefore he is thus earnest for that grace to uphold
   him in his integrity (Ps. xli. 12), to keep him from falling and to
   keep him from tiring, that he might neither turn aside to evil-doing
   nor be weary of well-doing. We stand no longer than God holds us and go
   no further than he carries us. 2. He pleads earnestly for this grace.
   (1.) He pleads the promise of God, his dependence upon the promise, and
   his expectation from it: "Uphold me, according to thy word, which word
   I hope in; and, if it be not performed, I shall be made ashamed of my
   hope, and be called a fool for my credulity." But those that hope in
   God's word may be sure that the word will not fail them, and therefore
   their hope will not make them ashamed. (2.) He pleads the great need he
   had of God's grace and the great advantage it would be of to him:
   Uphold me, that I may live, intimating that he could not live without
   the grace of God; he should fall into sin, into death, into hell, if
   God did not hold him up; but, supported by his hand, he shall live; his
   spiritual life shall be maintained and be an earnest of eternal life.
   Hold me up, and I shall be safe, out of danger and out of the fear of
   danger. Our holy security is grounded on divine supports. (3.) He
   pleads his resolution, in the strength of this grace, to proceed in his
   duty: "Hold me up, and then I will have respect unto thy statutes
   continually and never turn my eyes or feet aside from them." I will
   employ myself (so some), I will delight myself (so others) in thy
   statutes. If God's right hand uphold us, we must, in his strength, go
   on in our duty both with diligence and pleasure.

   118 Thou hast trodden down all them that err from thy statutes: for
   their deceit is falsehood.   119 Thou puttest away all the wicked of
   the earth like dross: therefore I love thy testimonies.   120 My flesh
   trembleth for fear of thee; and I am afraid of thy judgments.

   Here is, I. God's judgment on wicked people, on those that wander from
   his statutes, that take their measures from other rules and will not
   have God to reign over them. All departure from God's statutes is
   certainly an error, and will prove a fatal one. These are the wicked of
   the earth; they mind earthly things, lay up their treasures in the
   earth, live in pleasure on the earth, and are strangers and enemies to
   heaven and heavenly things. Now see how God deals with them, that you
   may neither fear them nor envy them. 1. He treads them all down. He
   brings them to ruin, to utter ruin, to shameful ruin; he makes them his
   footstool. Though they are ever so high, he can bring them low (Amos
   ii. 9); he has done it many a time, and he will do it, for he resists
   the proud and will triumph over those that oppose his kingdom. Proud
   persecutors trample upon his people, but, sooner or later, he will
   trample upon them. 2. He puts them all away like dross. Wicked people
   are as dross, which, though it be mingled with the good metal in the
   ore, and seems to be of the same substance with it, must be separated
   from it. And in God's account they are worthless things, the scum and
   refuse of the earth, and no more to be compared with the righteous than
   dross with fine gold. There is a day coming which will put them away
   from among the righteous (Matt. xiii. 49), so that they shall have no
   place in their congregation (Ps. i. 5), which will put them away into
   everlasting fire, the fittest place for the dross. Sometimes, in this
   world, the wicked are, by the censures of the church, or the sword of
   the magistrate, or the judgments of God, put away as dross, Prov. xxv.
   4, 5.

   II. The reasons of these judgments. God casts them off because they err
   from his statutes (those that will not submit to the commands of the
   word shall feel the curses of it) and because their deceit is
   falsehood, that is, because they deceive themselves by setting up false
   rules, in opposition to God's statutes, which they err from, and
   because they go about to deceive others with their hypocritical
   pretences of good and their crafty projects of mischief. Their cunning
   is falsehood, so Dr. Hammond. The utmost of their policy is treachery
   and perfidiousness; this the God of truth hates and will punish.

   III. The improvement David made of these judgments. He took notice of
   them and received instruction from them. The ruin of the wicked helped
   to increase, 1. His love to the word of God. "I see what comes of sin;
   therefore I love thy testimonies, which warn me to take heed of those
   dangerous courses and keep me from the paths of the destroyer." We see
   the word of Go fulfilled in his judgments on sin and sinners, and
   therefore we should love it. 2. His fear of the wrath of God: My flesh
   trembles for fear of thee. Instead of insulting over those who fell
   under God's displeasure, he humbled himself. What we read and hear of
   the judgments of God upon wicked people would make us, (1.) To
   reverence his terrible majesty, and to stand in awe of him: Who is able
   to stand before this holy Lord God? 1 Sam. vi. 20. (2.) To fear lest we
   offend him and become obnoxious to his wrath. Good men have need to be
   restrained from sin by the terrors of the Lord, especially when
   judgment begins at the house of God and hypocrites are discovered and
   put away as dross.

16. AIN.

   121 I have done judgment and justice: leave me not to mine oppressors.
     122 Be surety for thy servant for good: let not the proud oppress me.

   David here appeals to God, 1. As his witness that he had not done
   wrong; he could truly say, "I have done judgment and justice, that is,
   I have made conscience of rendering to all their due, and have not by
   force or fraud hindered any of their right." Take him as a king, he
   executed judgment and justice to all his people, 2 Sam. viii. 15. Take
   him in a private capacity, he could appeal to Saul himself that there
   was no evil or transgression in his hand, 1 Sam. xxiv. 11. Note,
   Honesty is the best policy and will be our rejoicing in the day of
   evil. 2. As his Judge, that he might not be wronged. Having done
   justice for others that were oppressed, he begs that God would do him
   justice and avenge him of his adversaries: "Be surety for thy servant,
   for good; undertake for me against those that would run me down and
   ruin me." He is sensible that he cannot make his part good himself, and
   therefore begs that God would appear for him. Christ is our surety with
   God; and, if he be so, Providence shall be our surety against all the
   world. Who or what shall harm us if God's power and goodness be engaged
   for our protection and rescue? He does not prescribe to God what he
   should do for him; only let it be for good, in such way and manner as
   Infinite Wisdom sees best; "only let me not be left to my oppressors."
   Though David had done judgment and justice, yet he had many enemies;
   but, having God for his friend, he hoped they should not have their
   will against him; and in that hope he prayed again, Let not the proud
   oppress me. David, one of the best of men, was oppressed by the proud,
   whom God beholds afar off; the condition therefore of the persecuted is
   better than that of the persecutors, and will appear so at last.

   123 Mine eyes fail for thy salvation, and for the word of thy
   righteousness.

   David, being oppressed, is here waiting and wishing for the salvation
   of the Lord, which would make him easy. 1. He cannot but think that it
   comes slowly: My eyes fail for thy salvation. His eyes were towards it
   and had been long so. He looked for help from heaven (and we deceive
   ourselves if we look for it any other way), but it did not come so soon
   as he expected, so that his eyes began to fail, and he was sometimes
   ready to despair, and to think that, because the salvation did not come
   when he looked for it, it would never come. It is often the infirmity
   even of good men to be weary of waiting God's time when their time has
   elapsed. 2. Yet he cannot hope that it comes surely; for he expects the
   word of God's righteousness, and no other salvation than what is
   secured by that word, which cannot fall to the ground because it is a
   word of righteousness. Though our eyes fail, yet God's word does not,
   and therefore those that build upon it, though now discouraged, shall
   in due time see his salvation.

   124 Deal with thy servant according unto thy mercy, and teach me thy
   statutes.   125 I am thy servant; give me understanding, that I may
   know thy testimonies.

   Here is, 1. David's petition for divine instruction: "Teach me thy
   statutes; give me to know all my duty; when I am in doubt, and know not
   for certain what is my duty, direct me, and make it plain to me; now
   that I am afflicted, oppressed, and my eyes are ready to fail for thy
   salvation, let me know what my duty is in this condition." In difficult
   times we should desire more to be told what we must do than what we may
   expect, and should pray more to be led into the knowledge of
   scripture-precepts than of scripture-prophecies. If God, who gave us
   his statutes, do not teach us, we shall never learn them. How God
   teaches is implied in the next petition: Give me understanding (a
   renewed understanding, apt to receive divine light), that I may know
   thy testimonies. It is God's prerogative to give an understanding, that
   understanding without which we cannot know God's testimonies. Those who
   know most of God's testimonies desire to know more, and are still
   earnest with God to teach them, never thinking they know enough. 2. His
   pleas to enforce this petition. (1.) He pleads God's goodness to him:
   Deal with me according to thy mercy. The best saints count this their
   best plea for any blessing, "Let me have it according to thy mercy;"
   for we deserve no favour from God, nor can we claim any as a debt, but
   we are most likely to be easy when we cast ourselves upon God's mercy
   and refer ourselves to it. Particularly, when we come to him for
   instruction, we must beg it as a mercy, and reckon that in being taught
   we are well dealt with. (2.) He pleads his relation to God: "I am thy
   servant, and have work to do for thee; therefore teach me to do it and
   to do it well." The servant has reason to expect that, if he be at a
   loss about his work, his master should teach him, and, if it were in
   his power, give him an understanding. "Lord," says David, "I desire to
   serve thee; show me how." If any man resolve to do God's will as his
   servant, he shall be made to know his testimonies, John vii. 17; Ps.
   xxv. 14.

   126 It is time for thee, Lord, to work: for they have made void thy
   law.

   Here is, 1. A complaint of the daring impiety of the wicked. David,
   having in himself a holy indignation at it, humbly represents it to
   God: "Lord, there are those that have made void thy law, have set thee
   and thy government at defiance, and have done what in them lay to
   cancel and vacate the obligation of thy commands." Those that sin
   through infirmity transgress the law, but presumptuous sinners do in
   effect make void the law, saying, Who is the Lord? What is the
   Almighty, that we should fear him? It is possible a godly man may sin
   against the commandment, but a wicked man would sin away the
   commandment, would repeal God's laws and enact his own lusts. This is
   the sinfulness of sin and the malignity of the carnal mind. 2. A desire
   that God would appear, for the vindication of his own honour: "It is
   time for thee, Lord, to work, to do something for the effectual
   confutation of atheists and infidels, and the silencing of those that
   set their mouth against the heavens." God's time to work is when vice
   has become most daring and the measure of iniquity is full. Now will I
   arise, saith the Lord. Some read it, and the original will bear it, It
   is time to work for thee, O Lord! it is time for every one in his place
   to appear on the Lord's side--against the threatening growth of
   profaneness and immorality. We must do what we can for the support of
   the sinking interests of religion, and, after all, we must beg of God
   to take the work into his own hands.

   127 Therefore I love thy commandments above gold; yea, above fine gold.
     128 Therefore I esteem all thy precepts concerning all things to be
   right; and I hate every false way.

   David here, as often in this psalm, professes the great love he had to
   the word and law of God; and, to evidence the sincerity of it, observe,
   1. The degree of his love. He loved his Bible better than he loved his
   money--above gold, yea, above fine gold. Gold, fine gold, is what most
   men set their hearts upon; nothing charms them and dazzles their eyes
   so much as gold does. It is fine gold, a fine thing in their eyes; they
   will venture their souls, their God, their all, to get and keep it. But
   David saw that the word of God answers all purposes better than money
   does, for it enriches the soul towards God; and therefore he loved it
   better than gold, for it had done that for him which gold could not do,
   and would stand him in stead when the wealth of the world would fail
   him. 2. The ground of his love. He loved all God's commandments because
   he esteemed them to be right, all reasonable and just, and suited to
   the end for which they were made. They are all as they should be, and
   no fault can be found with them; and we must love them because they
   bear God's image and are the revelations of his will. If we thus
   consent to the law that it is good, we shall delight in it after the
   inner man. 3. The fruit and evidence of this love: He hated every false
   way. The way of sin being directly contrary to God's precepts, which
   are right, is a false way, and therefore those that have a love and
   esteem for God's law hate it and will not be reconciled to it.

17. PE.

   129 Thy testimonies are wonderful: therefore doth my soul keep them.

   See here how David was affected towards the word of God. 1. He admired
   it, as most excellent in itself: Thy testimonies are wonderful. The
   word of God gives us admirable discoveries of God, and Christ, and
   another world; admirable proofs of divine love and grace. The majesty
   of the style, the purity of the matter, the harmony of the parts, are
   all wonderful. Its effects upon the consciences of men, both for
   conviction and comfort, are wonderful; and it is a sign that we are not
   acquainted with God's testimonies, or do not understand them, if we do
   not admire them. 2. He adhered to it as of constant use to him:
   "Therefore doth my soul keep them, as a treasure of inestimable value,
   which I cannot be without." We do not keep them to any purpose unless
   our souls keep them. There they must be deposited, as the tables of
   testimony in the ark, there they must have the innermost and uppermost
   place. Those that see God's word to be admirable will prize it highly
   and preserve it carefully, as that which they promise themselves great
   things from.

   130 The entrance of thy words giveth light; it giveth understanding
   unto the simple.

   Here is, 1. The great use for which the word of God was intended, to
   give light, that is, to give understanding, to give us to understand
   that which will be of use to us in our travels through this world; and
   it is the outward and ordinary means by which the Spirit of God
   enlightens the understanding of all that are sanctified. God's
   testimonies are not only wonderful for the greatness of them, but
   useful, as a light in a dark place. 2. Its efficacy for this purpose.
   It admirably answers the end; for, (1.) Even the entrance of God's word
   gives light. If we begin at the beginning, and take it before us, we
   shall find that the very first verses of the Bible give us surprising
   and yet satisfying discoveries of the origin of the universe, about
   which, without that, the world is utterly in the dark. As soon as the
   word of God enters into us, and has a place in us, it enlightens us; we
   find we begin to see when we begin to study the word of God. The very
   first principles of the oracles of God, the plainest truths, the milk
   appointed for the babes, bring a great light into the soul, much more
   will the soul be illuminated by the sublime mysteries that are found
   there. "The exposition or explication of thy word gives light;" then it
   is most profitable when ministers do their part in giving the sense,
   Neh. viii. 8. Some understand it of the New Testament, which is the
   opening or unfolding of the Old, which would give light concerning life
   and immortality. (2.) It would give understanding even to the simple,
   to the weakest capacities; for it shows us a way to heaven so plain
   that the wayfaring men, though fools, shall not err therein.

   131 I opened my mouth, and panted: for I longed for thy commandments.

   Here is, 1. The desire David had towards the word of God: I longed for
   thy commandments. When he was under a forced absence from God's
   ordinances he longed to be restored to them again; when he enjoyed
   ordinances he greedily sucked in the word of God, as new-born babes
   desire the milk. When Christ is formed in the soul there are gracious
   longings, unaccountable to one that is a stranger to the work. 2. The
   degree of that desire appearing in the expressions of it: I opened my
   mouth and panted, as one overcome with heat, or almost stifled, pants
   for a mouthful of fresh air. Thus strong, thus earnest, should our
   desires be towards God and the remembrance of his name, Ps. xlii. 1, 2.
   Luke xii. 50.

   132 Look thou upon me, and be merciful unto me, as thou usest to do
   unto those that love thy name.

   Here is, 1. David's request for God's favour to himself: "Look
   graciously upon me; let me have thy smiles, and the light of thy
   countenance. Take cognizance of me and my affairs, and be merciful to
   me; let me taste the sweetness of thy mercy and receive the gifts of
   thy mercy." See how humble his petition is. He asks not for the
   operations of God's hand, only for the smiles of his face; a good look
   is enough; and for that he does not plead merit, but implores mercy. 2.
   His acknowledgment of his favour to all his people: As thou usest to do
   unto those that love thy name. This is either, (1.) A plea for mercy:
   "Lord, I am one of those that love thy name, love thee and thy word,
   and thou usest to be kind to those that do so; and wilt thou be worse
   to me than to others of thy people?" Or, (2.) A description of the
   favour and mercy he desired--"that which thou usest to bestow on those
   that love thy name, which thou bearest to thy chosen," Ps. cvi. 4, 5.
   He desires no more, no better, than neighbour's fare, and he will take
   up with no less; common looks and common mercies will not serve, but
   such as are reserved for those that love him, which are such as eye has
   not seen, 1 Cor. ii. 9. Note, The dealings of God with those that love
   him are such that a man needs not desire to be any better dealt with,
   for he will make them truly and eternally happy. And as long as God
   deals with us no otherwise than as he uses to deal with those that love
   him we have no reason to complain, 1 Cor. x. 13.

   133 Order my steps in thy word: and let not any iniquity have dominion
   over me.

   Here David prays for two great spiritual blessings, and is, in this
   verse, as earnest for the good work of God in him as, in the verse
   before, for the good-will of God towards him. He prays, 1. For
   direction in the paths of duty: "Order my steps in thy word; having led
   me into the right way, let every step I take in that way be under the
   guidance of thy grace." We ought to walk by rule; all the motions of
   the soul must not only be kept within the bounds prescribed by the
   word, so as not to transgress them, but carried out in the paths
   prescribed by the word, so as not to trifle in them. And therefore we
   must beg of God that by his good Spirit he would order our steps
   accordingly. 2. For deliverance from the power of sin: "Let no iniquity
   have dominion over me, so as to gain my consent to it, and that I
   should be led captive by it." The dominion of sin is to be dreaded and
   deprecated by every one of us; and, if in sincerity we pray against it,
   we may receive that promise as an answer to the prayer (Rom. vi. 14),
   Sin shall not have dominion over you.

   134 Deliver me from the oppression of man: so will I keep thy precepts.

   Here, 1. David prays that he might live a quiet and peaceable life, and
   might not be harassed and discomposed by those that studied to be
   vexatious: "Deliver me from the oppression of man--man, whom God can
   control, and whose power is limited. Let them know themselves to be but
   men (Ps. ix. 20), and let me be delivered out of the hands of my
   enemies, that I may serve God without fear; so will I keep thy
   precepts." Not but that he would keep God's precepts, though he should
   be continued under oppression; "but so shall I keep thy precepts more
   cheerfully and with more enlargement of heart, my bonds being loosed."
   Then we may expect temporal blessings when we desire them with this in
   our eye, that we may serve God the better.

   135 Make thy face to shine upon thy servant; and teach me thy statutes.

   David here, as often as elsewhere, writes himself God's servant, a
   title he gloried in, though he was a king; now here, as became a good
   servant, 1. He is very ambitious of his Master's favour, accounting
   that his happiness and chief good. He asks not for corn and wine, for
   silver and gold, but, "Make thy face to shine upon thy servant; let me
   be accepted of thee, and let me know that I am so. Comfort me with the
   light of thy countenance in every cloudy and dark day. If the world
   frown upon me, yet do thou smile." 2. He is very solicitous about his
   Master's work, accounting that his business and chief concern. This he
   would be instructed in, that he might do it, and do it well, so as to
   be accepted in the doing of it: Teach me thy statutes. Note, We must
   pray as earnestly for grace as for comfort. If God hides his face from
   us, it is because we have been careless in keeping his statutes; and
   therefore, that we may be qualified for the returns of his favour, we
   must pray for wisdom to do our duty.

   136 Rivers of waters run down mine eyes, because they keep not thy law.

   Here we have David in sorrow. 1. It is a great sorrow, to such a degree
   that he weeps rivers of tears. Commonly, where there is a gracious
   heart, there is a weeping eye, in conformity to Christ, who was a man
   of sorrows and acquainted with grief. David had prayed for comfort in
   God's favour (v. 135), now he pleads that he was qualified for that
   comfort, and had need of it, for he was one of those that mourned in
   Zion, and those that do so shall be comforted, Isa. lxi. 3. 2. It is
   godly sorrow. He wept not for his troubles, though they were many, but
   for the dishonour done to God: Because they keep not thy law, either
   because my eyes keep not thy law, so some (the eye is the inlet and
   outlet of a great deal of sin, and therefore it ought to be a weeping
   eye), or, rather, they, that is, those about me, v. 139. Note, The sins
   of sinners are the sorrows of saints. We must mourn for that which we
   cannot mend.

18. TZADDI.

   137 Righteous art thou, O Lord, and upright are thy judgments.   138
   Thy testimonies that thou hast commanded are righteous and very
   faithful.

   Here is, 1. The righteousness of God, the infinite rectitude and
   perfection of his nature. As he is what he is, so he is what he should
   be, and in every thing acts as becomes him; there is nothing wanting,
   nothing amiss, in God; his will is the eternal rule of equity, and he
   is righteous, for he does all according to it. 2. The righteousness of
   his government. He rules the world by his providence, according to the
   principles of justice, and never did, nor ever can do, any wrong to any
   of his creatures: Upright are thy judgments, the promises and
   threatenings and the executions of both. Every word of God is pure, and
   he will be true to it; he perfectly knows the merits of every cause and
   will judge accordingly. 3. The righteousness of his commands, which he
   has given to be the rule of our obedience: "Thy testimonies that thou
   hast commanded, which are backed with thy sovereign authority, and to
   which thou dost require our obedience, are exceedingly righteous and
   faithful, righteousness and faithfulness itself." As he acts like
   himself, so his law requires that we act like ourselves and like him,
   that we be just to ourselves and to all we deal with, true to all the
   engagements we lay ourselves under both to God and man. That which we
   are commanded to practise is righteous; that which we are commanded to
   believe is faithful. It is necessary to our faith and obedience that we
   be convinced of this.

   139 My zeal hath consumed me, because mine enemies have forgotten thy
   words.

   Here is, 1. The great contempt which wicked men put upon religion: My
   enemies have forgotten thy words. They have often heard them, but so
   little did they heed them that they soon forgot them, they willingly
   forgot them, not only through carelessness let them slip out of their
   minds, but contrived how to cast them behind their backs. This is at
   the bottom of all the wickedness of the wicked, and particularly of
   their malignity and enmity to the people of God; they have forgotten
   the words of God, else those would give check to their sinful courses.
   2. The great concern which godly men show for religion. David reckoned
   those his enemies who forgot the words of God because they were enemies
   to religion, which he had entered into a league with, offensive and
   defensive. And therefore his zeal even consumed him, when he observed
   their impieties. He conceived such an indignation at their wickedness
   as preyed upon his spirits, even ate them up (as Christ's zeal, John
   ii. 17), swallowed up all inferior considerations, and made him forget
   himself. My zeal has pressed or constrained me (so Dr. Hammond reads
   it), Acts xviii. 5. Zeal against sin should constrain us to do what we
   can against it in our places, at least to do so much the more in
   religion ourselves. The worse others are the better we should be.

   140 Thy word is very pure: therefore thy servant loveth it.

   Here is, 1. David's great affection for the word of God: Thy servant
   loves it. Every good man, being a servant of God, loves the word of
   God, because it lets him know his Master's will and directs him in his
   Master's work. Wherever there is grace there is a warm attachment to
   the word of God. 2. The ground and reason of that affection; he saw it
   to be very pure, and therefore he loved it. Our love to the word of God
   is then an evidence of our love to God when we love it for the sake of
   its purity, because it bears the image of God's holiness and is
   designed to make us partakers of his holiness. It commands purity, and,
   as it is itself refined from all corrupt mixture, so if we receive it
   in the light and love of it it will refine us from the dross of
   worldliness and fleshly-mindedness.

   141 I am small and despised: yet do not I forget thy precepts.

   Here is, 1. David pious and yet poor. He was a man after God's own
   heart, one whom the King of kings did delight to honour, and yet small
   and despised in his own account and in the account of many others.
   Men's excellency cannot always secure them from contempt; nay, it often
   exposes them to the scorn of others and always makes them low in their
   own eyes. God has chosen the foolish things of the world, and it has
   been the common lot of his people to be a despised people. 2. David
   poor and yet pious, small and despised for his strict and serious
   godliness, yet his conscience can witness for him that he did not
   forget God's precepts. He would not throw off his religion, though it
   exposed him to contempt, for he knew that was designed to try his
   constancy. When we are small and despised we have the more need to
   remember God's precepts, that we may have them to support us under the
   pressures of a low condition.

   142 Thy righteousness is an everlasting righteousness, and thy law is
   the truth.

   Observe, 1. That God's word is righteousness, and it is an everlasting
   righteousness. It is the rule of God's judgment, and it is consonant to
   his counsels from eternity and will direct his sentence for eternity.
   The word of God will judge us, it will judge us in righteousness, and
   by it our everlasting state will be determined. This should possess us
   with a very great reverence for the word of God that it is
   righteousness itself, the standard of righteousness, and it is
   everlasting in its rewards and punishments. 2. That God's word is a
   law, and that law is truth. See the double obligation we are under to
   be governed by the word of God. We are reasonable creatures, and as
   such we must be ruled by truth, acknowledging the force and power of
   it. If the principles be true, the practices must be agreeable to them,
   else we do not act rationally. We are creatures, and therefore
   subjects, and must be ruled by our Creator; and whatever he commands we
   are bound to obey as a law. See how these obligations are here twisted,
   these cords of a man. Here is truth brought to the understanding, there
   to sit chief, and direct the motions of the whole man; but, lest the
   authority of that should become weak through the flesh, here is a law
   to bind the will and bring that into subjection. God's truth is a law
   (John xviii. 37) and God's law is the truth; surely we cannot break
   such words as these asunder.

   143 Trouble and anguish have taken hold on me: yet thy commandments are
   my delights.   144 The righteousness of thy testimonies is everlasting:
   give me understanding, and I shall live.

   These two verses are almost a repetition of the two foregoing verses,
   but with improvement. 1. David again professes his constant adherence
   to God and his duty, notwithstanding the many difficulties and
   discouragements he met with. He had said (v. 141), I am small and
   despised, and yet adhere to my duty. Here he finds himself not only
   mean, but miserable, as far as this world could make him so: Trouble
   and anguish have taken hold on me--trouble without, anguish within;
   they surprised him, they seized him, they held him. Sorrows are often
   the lot of saints in this vale of tears; they are in heaviness through
   manifold temptations. There he had said, Yet do I not forget thy
   precepts; here he carries his constancy much higher: Yet thy
   commandments are my delights. All this trouble and anguish did not put
   his mouth out of taste for the comforts of the word of God, but he
   could still relish them and find that peace and pleasure in them which
   all the calamities of this present time could not deprive him of. There
   are delights, variety of delights, in the word of God, which the saints
   have often the sweetest enjoyment of when they are in trouble and
   anguish, 2 Cor. i. 5. 2. He again acknowledges the everlasting
   righteousness of God's word as before (v. 142): The righteousness of
   thy testimonies is everlasting and cannot be altered; and, when it is
   admitted in its power into a soul, it is there an abiding principle, a
   well of living water, John iv. 14. We ought to meditate much and often
   upon the equity and the eternity of the word of God. Here he adds, by
   way of inference, (1.) His prayer for grace: Give me understanding.
   Those that know much of the word of God should still covet to know
   more; for there is more to be known. He does not say, "Give me a
   further revelation," but, Give me a further understanding; what is
   revealed we should desire to understand, and what we know to know
   better; and we must go to God for a heart to know. (2.) His hope of
   glory: "Give me this renewed understanding, and then I shall live,
   shall live for ever, shall be eternally happy, and shall be comforted,
   for the present, in the prospect of it." This is life eternal, to know
   God, John xvii. 3.

19. KOPH.

   145 I cried with my whole heart; hear me, O Lord: I will keep thy
   statutes.   146 I cried unto thee; save me, and I shall keep thy
   testimonies.

   Here we have, I. David's good prayers, by which he sought to God for
   mercy; these he mentions here, not as boasting of them, or trusting to
   any merit in them, but reflecting upon them with comfort, that he had
   taken the appointed way to comfort. Observe here, 1. That he was inward
   with God in prayer; he prayed with his heart, and prayer is acceptable
   no further than the heart goes along with it. Lip-labour, if that be
   all, is lost labour. 2. He was importunate with God in prayer; he
   cried, as one in earnest, with fervour of affection and a holy
   vehemence and vigour of desire. He cried with his whole heart; all the
   powers of his soul were not only engaged and employed, but exerted to
   the utmost, in his prayers. Then we are likely to speed when we thus
   strive and wrestle in prayer. 3. That he directed his prayer to God: I
   cried unto thee. Whither should the child go but to his father when any
   thing ails him? 4. That the great thing he prayed for was salvation:
   Save me. A short prayer (for we mistake if we think we shall be heard
   for our much speaking), but a comprehensive prayer: "Not only rescue me
   from ruin, but make me happy." We need desire no more than God's
   salvation (Ps. l. 23) and the things that accompany it, Heb. vi. 9. 5.
   That he was earnest for an answer; and not only looked up in his
   prayers, but looked up after them, to see what became of them (Ps. v.
   3): "Lord, hear me, and let me know that thou hearest me."

   II. David's good purposes, by which he bound himself to duty when he
   was in the pursuit of mercy. "I will keep thy statutes; I am resolved
   that by thy grace I will;" for, if we turn away our ear from hearing
   the law, we cannot expect an answer of peace to our prayers, Prov.
   xxviii. 9. This purpose is used as a humble plea (v. 146): "Save me
   from my sins, my corruptions, my temptations, all the hindrances that
   lie in my way, that I may keep thy testimonies." We must cry for
   salvation, not that we may have the ease and comfort of it, but that we
   may have an opportunity of serving God the more cheerfully.

   147 I prevented the dawning of the morning, and cried: I hoped in thy
   word.   148 Mine eyes prevent the night watches, that I might meditate
   in thy word.

   David goes on here to relate how he had abounded in the duty of prayer,
   much to his comfort and advantage: he cried unto God, that is, offered
   up to him his pious and devout affections with all seriousness.
   Observe,

   I. The handmaids of his devotion. The two great exercises that attended
   his prayers, and were helpful to them, were, 1. Hope in God's word,
   which encouraged him to continue instant in prayer, though the answer
   did not come immediately: "I cried, and hoped that at last I should
   speed, because the vision is for an appointed time, and at the end it
   will speak and not lie. I hoped in thy word, which I knew would not
   fail me." 2. Meditation in God's word. The more intimately we converse
   with the word of God, and the more we dwell upon it in our thoughts,
   the better able we shall be to speak to God in his own language and the
   better we shall know what to pray for as we ought. Reading the word
   will not serve, but we must meditate in it.

   II. The hours of his devotion. He anticipated the dawning of the
   morning, nay, and the night-watches. See here, 1. That David was an
   early riser, which perhaps contributed to his eminency. He was none of
   those that say, Yet a little sleep. 2. That he began the day with God.
   The first thing he did in the morning, before he admitted any business,
   was to pray, when his mind was most fresh and in the best frame. If our
   first thoughts in the morning be of God they will help to keep us in
   his fear all the day long. 3. That his mind was so full of God, and the
   cares and delights of his religion, that a little sleep served his
   turn. Even in the night-watches, when he awaked from his first sleep,
   he would rather meditate and pray than turn himself and go to sleep
   again. He esteemed the words of God's mouth more than his necessary
   repose, which we can as ill spare as our food, Job xxiii. 12. 4. That
   he would redeem time for religious exercises. He was full of business
   all day, but that will excuse no man from secret devotion; it is better
   to take time from sleep, as David did, than not to find time for
   prayer. And this is our comfort, when we pray in the night, that we can
   never come unseasonably to the throne of grace; for we may have access
   to it at all hours. Baal may be asleep, but Israel's God never
   slumbers, nor are there any hours in which he may not be spoken with.

   149 Hear my voice according unto thy lovingkindness: O Lord, quicken me
   according to thy judgment.

   Here, 1. David applies to God for grace and comfort with much
   solemnity. He begs of God to hear his voice: "Lord, I have something to
   say to thee; shall I obtain a gracious audience?" Well, what has he to
   say? What is his petition and what is his request? It is not long, but
   it has much in a little: "Lord, quicken me; stir me up to that which is
   good, and make me vigorous, and lively, and cheerful in it. Let habits
   of grace be drawn out into act." 2. He encourages himself to hope that
   he shall obtain his request; for he depends, (1.) Upon God's
   lovingkindness: "He is good, therefore he will be good to me, who hope
   in his mercy. His lovingkindness manifested to me will help to quicken
   me, and put life into me." (2.) Upon God's judgment, that is, his
   wisdom ("He knows what I need, and what is good for me, and therefore
   will quicken me"), or his promise, the word which he has spoken, mercy
   secured by the new covenant: Quicken me according to the tenour of that
   covenant.

   150 They draw nigh that follow after mischief: they are far from thy
   law.   151 Thou art near, O Lord; and all thy commandments are truth.

   Here is, I. The apprehension David was in of danger from his enemies.
   1. They were very malicious, and industrious in prosecuting their
   malicious designs: They follow after mischief, any mischief they could
   do to David or his friends; they would let slip no opportunity nor let
   fall any pursuit that might be to his hurt. 2. They were very impious,
   and had no fear of God before their eyes: They are far from thy law,
   setting themselves as far as they can out of the reach of its
   convictions and commands. The persecutors of God's people are such as
   make light of God himself; we may therefore be sure that God will take
   his people's part against them. 3. They followed him closely and he was
   just ready to fall into their hands: They draw nigh, nigher than they
   were; so that they got ground of him. They were at his heels, just upon
   his back. God sometimes suffers persecutors to prevail very far against
   his people, so that, as David said (1 Sam. xx. 3), There is but a step
   between them and death. Perhaps this comes in here as a reason why
   David was so earnest in prayer, v. 149. God brings us into imminent
   perils, as he did Jacob, that, like him, we may wrestle for a blessing.

   II. The assurance David had of protection with God: "They draw nigh to
   destroy me, but thou art near, O Lord! to save me, not only mightier
   than they and therefore able to help me against them, but nearer than
   they and therefore ready to help." It is the happiness of the saints
   that, when trouble is near, God is near, and no trouble can separate
   between them and him. He is never far to seek, but he is within our
   call, and means are within his call, Deut. iv. 7. All thy commandments
   are truth. The enemies thought to defeat the promises God had made to
   David, but he was sure it was out of their power; they were inviolably
   true, and would be infallibly performed.

   152 Concerning thy testimonies, I have known of old that thou hast
   founded them for ever.

   This confirms what he had said in the close of the foregoing verses,
   All thy commandments are truth; he means the covenant, the word which
   God has commanded to a thousand generations. This is firm, as true as
   truth itself. For, 1. God has founded it so; he has framed it for a
   perpetuity. Such is the constitution of it, and so well ordered is it
   in all things, that it cannot but be sure. The promises are founded for
   ever, so that when heaven and earth shall have passed away every iota
   and tittle of the promise shall stand firm, 2 Cor. i. 20. 2. David had
   found it so, both by a work of God's grace upon his heart (begetting in
   him a full persuasion of the truth of God's word and enabling him to
   rely upon it with a full satisfaction) and by the works of his
   providence on his behalf, fulfilling the promise beyond what he
   expected. Thus he knew of old, from the days of his youth, ever since
   he began to look towards God, that the word of God is what one may
   venture one's all upon. This assurance was confirmed by the
   observations and experiences of his own life all along, and of others
   that had gone before him in the ways of God. All that ever dealt with
   God, and trusted in him will own that they have found him faithful.

20. RESH.

   153 Consider mine affliction, and deliver me: for I do not forget thy
   law.   154 Plead my cause, and deliver me: quicken me according to thy
   word.

   Here, I. David prays for succour in distress. Is any afflicted? let him
   pray; let him pray as David does here. 1. He has an eye to God's pity,
   and prays, "Consider my affliction; take it into thy thoughts, and all
   the circumstances of it, and sit not by as one unconcerned." God is
   never unmindful of his people's afflictions, but he will have us to put
   him in remembrance (Isa. xliii. 26), to spread our case before him, and
   then leave it to his compassionate consideration to do in it as in his
   wisdom he shall think fit, in his own time and way. 2. He has an eye to
   God's power and prays, Deliver me; and again, "Deliver me; consider my
   troubles and bring me out of them." God has promised deliverance (Ps.
   l. 15) and we may pray for it, with submission to his will and with
   regard to his glory, that we may serve him the better. 3. He has an eye
   to God's righteousness, and prays, "Plead my cause; be thou my patron
   and advocate, and take me for thy client." David had a just cause, but
   his adversaries were many and mighty, and he was in danger of being run
   down by them; he therefore begs of God to clear his integrity and
   silence their false accusations. If God do not plead his people's
   cause, who will? He is righteous, and they commit themselves to him,
   and therefore he will do it, and do it effectually, Isa. li. 22; Jer.
   l. 34. (4.) He has an eye to God's grace, and prays, "Quicken me. Lord,
   I am weak, and unable to bear my troubles; my spirit is apt to droop
   and sink. O that thou wouldst revive and comfort me, till the
   deliverance is wrought!"

   II. He pleads his dependence upon the word of God and his obedient
   regard to its directions: Quicken and deliver me according to thy word
   of promise, for I do not forget thy precepts. The more closely we
   cleave to the word of God, both as our rule and as our stay, the more
   assurance we may have of deliverance in due time.

   155 Salvation is far from the wicked: for they seek not thy statutes.

   Here is, 1. The description of wicked men. They do not only do God's
   statutes, but they do not so much as seek them; they do not acquaint
   themselves with them, nor so much as desire to know their duty, nor in
   the least endeavour to do it. Those are wicked indeed who do not think
   the law of God worth enquiring after, but are altogether regardless of
   it, being resolved to live at large and to walk in the way of their
   heart. 2. Their doom: Salvation is far from them. They cannot upon any
   good grounds promise themselves temporal deliverance. Let not that man
   think that he shall receive any thing of the Lord. How can those expect
   to seek God's favour with success, when they are in adversity, who
   never sought his statutes when they were in prosperity? But eternal
   salvation is certainly far from them. They flatter themselves with a
   conceit that it is near, and that they are going to heaven; but they
   are mistaken: it is far from them. They thrust it from them by
   thrusting the Saviour from them; it is so far from them that they
   cannot reach it, and the longer they persist in sin the further it is;
   nay, while salvation is far from them, damnation is near; it slumbers
   not. Behold, the Judge stands before the door.

   156 Great are thy tender mercies, O Lord: quicken me according to thy
   judgments.

   Here, 1. David admires God's grace: Great are thy tender mercies, O
   Lord! The goodness of God's nature, as it is his glory, so it is the
   joy of all the saints. His mercies are tender, for he is full of
   compassion; they are many, they are great, a fountain that can never be
   exhausted. He is rich in mercy to all that call upon him. David had
   spoken of the misery of the wicked (v. 155); but God is good
   notwithstanding; there were tender mercies sufficient in God to have
   saved them, if they had not "despised the riches of those mercies."
   Those that are delivered from the sinner's doom are bound for ever to
   own the greatness of God's mercies which delivered them. 2. He begs for
   God's grace, reviving quickening grace, according to his judgments,
   that is, according to the tenour of the new covenant (that established
   rule by which he goes in dispensing that grace) or according to his
   manner, his custom or usage, with those that love his name, v. 132.

   157 Many are my persecutors and mine enemies; yet do I not decline from
   thy testimonies.

   Here is, 1. David surrounded with difficulties and dangers: Many are my
   persecutors and my enemies. When Saul the king was his persecutor and
   enemy no marvel that many more were so: multitudes will follow the
   pernicious ways of abused authority. David, being a public person, had
   many enemies, but withal he had many friends, who loved him and wished
   him well; let him set the one over-against the other. In this David was
   a type both of Christ and his church. The enemies, the persecutors, of
   both, are many, very many. 2. David established in the way of his duty,
   notwithstanding: "Yet do I not decline from thy testimonies, as knowing
   that while I adhere to them God is for me; and then no matter who is
   against me." A man who is steady in the way of his duty, though he may
   have many enemies, needs fear none.

   158 I beheld the transgressors, and was grieved; because they kept not
   thy word.

   Here is, 1. David's sorrow for the wickedness of the wicked. Though he
   conversed much at home, yet sometimes he looked abroad, and could not
   but see the wicked walking on every side. He beheld the transgressors,
   those whose sins were open before all men, and it grieved him to see
   them dishonour God, serve Satan, debauch the world, and ruin their own
   souls, to see the transgressors so numerous, so daring, so very
   impudent, and so industrious to draw unstable souls into their snares.
   All this cannot but be a grief to those who have any regard to the
   glory of God and the welfare of mankind. 2. The reason of that sorrow.
   He was grieved, not because they were vexatious to him, but because
   they were provoking to God: They kept not thy word. Those that hate sin
   truly hate it as sin, as a transgression of the law of God and a
   violation of his word.

   159 Consider how I love thy precepts: quicken me, O Lord, according to
   thy lovingkindness.

   Here is, 1. David's appeal to God concerning his love to his precepts:
   "Lord, thou knowest all things, thou knowest that I love them; consider
   it then, and deal with me as thou usest to deal with those that love
   thy word, which thou hast magnified above all thy name." He does not
   say, "Consider how I fulfil thy precepts;" he was conscious to himself
   that in many things he came short; but, "Consider how I love them." Our
   obedience is pleasing to God, and pleasant to ourselves, only when it
   comes from a principle of love. 2. His petition thereupon: "Quicken me,
   to do my duty with vigour; revive me, keep me alive, not according to
   any merit of mine, though I love thy word, but according to thy
   lovingkindness;" to that we owe our lives, nay, that is better than
   life itself. We need not desire to be quickened any further than God's
   lovingkindness will quicken us.

   160 Thy word is true from the beginning: and every one of thy righteous
   judgments endureth for ever.

   David here comforts himself with the faithfulness of God's word, for
   the encouragement of himself and others to rely upon it. 1. It has
   always been found faithful hitherto, and never failed any that ventured
   upon it; It is true from the beginning. Ever since God began to reveal
   himself to the children of men all he said was true and to be trusted.
   The church, from its beginning, was built upon this rock. It has not
   gained its validity by lapse of time, as many governments, whose best
   plea is prescription and long usage, Quod initio non valet, tractu
   temporis convalescit--That which, at first, wanted validity, in the
   progress of time acquired it. But the beginning of God's word was true
   (so some read it); his government was laid on a sure foundation. And
   all, in every age, that have received God's word in faith and love,
   have found every saying in it faithful and well worthy of all
   acceptation. 2. It will be found faithful to the end, because
   righteous: "Every one of thy judgments remains for ever unalterable and
   of perpetual obligation, adjusting men's everlasting doom."

21. SCHIN.

   161 Princes have persecuted me without a cause: but my heart standeth
   in awe of thy word.

   David here lets us know, 1. How he was discouraged in his duty by the
   fear of man: Princes persecuted him. They looked upon him as a traitor
   and an enemy to the government, and under that notion sought his life,
   and bade him go serve other gods, 1 Sam. xxvi. 19. It has been the
   common lot of the best men to be persecuted; and the case is the worse
   if princes be the persecutors, for they have not only the sword in
   their hand, and therefore can do the more hurt, but they have the law
   on their side, and can do it with reputation and a colour of justice.
   It is sad that the power which magistrates have from God, and should
   use for him, should ever be employed against him. But marvel not at the
   matter, Eccl. v. 8. It was a comfort to David that when princes
   persecuted him he could truly say it was without cause, he never gave
   them any provocation. 2. How he was kept to his duty, notwithstanding,
   by the fear of God: "They would make me stand in awe of them and their
   word, and do as they bid me; but my heart stands in awe of thy word,
   and I am resolved to please God, and keep in with him, whoever is
   displeased and falls out with me." Every gracious soul stands in awe of
   the word of God, of the authority of its precepts and the terror of its
   threatenings; and to those that do so nothing appears, in the power and
   wrath of man, at all formidable. We ought to obey God rather than men,
   and to make sure of God's favour, though we throw ourselves under the
   frowns of all the world, Luke xii. 4, 5. The heart that stands in awe
   of God's word is armed against the temptations that arise from
   persecution.

   162 I rejoice at thy word, as one that findeth great spoil.

   Here is, 1. The pleasure David took in the word of God. He rejoiced at
   it, rejoiced that God had made such a discovery of his mind, that
   Israel was blessed with that light when other nations sat in darkness,
   that he was himself let into the understanding of it and had had
   experience of the power of it. He took a pleasure in reading it,
   hearing it, and meditating on it, and every thing he met with in it was
   agreeable to him. He had just now said that his heart stood in awe of
   his word, and yet here he declares that he rejoiced in it. The more
   reverence we have for the word of God the more joy we shall find in it.
   2. The degree of that pleasure--as one that finds great spoil. This
   supposes a victory over the enemy. It is through much opposition that a
   soul comes to this, to rejoice in God's word. But, besides the pleasure
   and honour of a conquest, there is great advantage gained by the
   plunder of the field, which adds much to the joy. By the word of God we
   become more than conquerors, that is, unspeakable gainers.

   163 I hate and abhor lying: but thy law do I love.

   Love and hatred are the leading affections of the soul; if those be
   fixed aright, the rest move accordingly. Here we have them fixed aright
   in David. 1. He had a rooted antipathy to sin; he could not endure to
   think of it: I hate and abhor lying, which may be taken for all sin,
   inasmuch as by it we deal treacherously and perfidiously with God and
   put a cheat upon ourselves. Hypocrisy is lying; false doctrine is
   lying; breach of faith is lying. Lying, in commerce or conversation, is
   a sin which every good man hates and abhors, hates and doubly hates,
   because of the seven things which the Lord hates one is a lying tongue
   and another is a false witness that speaks lies, Prov. vi. 16. Every
   man hates to have a lie told him; but we should more hate telling a lie
   because by the former we only receive an affront from men, by the
   latter we give an affront to God. 2. He had a rooted affection to the
   word of God: Thy law do I love. And therefore he abhorred lying, for
   lying is contrary to the whole law of God; and the reason why he loved
   the law of God was because of the truth of it. The more we see of the
   amiable beauty of truth the more we shall see of the detestable
   deformity of a lie.

   164 Seven times a day do I praise thee because of thy righteous
   judgments.

   David, in this psalm, is full of complaints, yet those did neither
   jostle out his praises nor put him out of tune for them; whatever
   condition a child of God is in he does not want matter for praise and
   therefore should not want a heart. See here, 1. How often David praised
   God--Seven times a day, that is, very frequently, not only every day,
   but often every day. Many think that once a week will serve, or once or
   twice a day, but David would praise God seven times a day at least.
   Praising God is a duty which we should very much abound in. We must
   praise God at every meal, praise him upon all occasions, in every thing
   give thanks. We should praise God seven times a day, for the subject
   can never be exhausted and our affections should never be tired. See v.
   62. 2. What he praised God for--because of thy righteous judgments. We
   must praise God for his precepts, which are all just and good, for his
   promises and threatenings and the performance of both in his
   providence. We are to praise God even for our afflictions, if through
   grace we get good by them.

   165 Great peace have they which love thy law: and nothing shall offend
   them.

   Here is an account of the happiness of good men, who are governed by a
   principle of love to the word of God, who make it their rule and are
   ruled by it. 2. They are easy, and have a holy serenity; none enjoy
   themselves more than they do: Great peace have those that love thy law,
   abundant satisfaction in doing their duty and pleasure in reflecting
   upon it. The work of righteousness is peace (Isa. xxxii. 17), such
   peace as the world can neither give nor take away. They may be in great
   troubles without and yet enjoy great peace within, sat lucis
   intus--abundance of internal light. Those that love the world have
   great vexation, for it does not answer their expectation; those that
   love God's word have great peace, for it outdoes their expectation, and
   in it they have sure footing. 2. They are safe, and have a holy
   security: Nothing shall offend them; nothing shall be a scandal, snare,
   or stumbling-block, to them, to entangle them either in guilt or grief.
   No event of providence shall be either an invincible temptation or an
   intolerable affliction to them, but their love to the word of God shall
   enable them both to hold fast their integrity and to preserve their
   tranquility. They will make the best of that which is, and not quarrel
   with any thing that God does. Nothing shall offend or hurt them, for
   every thing shall work for good to them, and therefore shall please
   them, and they shall reconcile themselves to it. Those in whom this
   holy love reigns will not be apt to perplex themselves with needless
   scruples, nor to take offence at their brethren, 1 Cor. xiii. 6, 7.

   166 Lord, I have hoped for thy salvation, and done thy commandments.

   Here is the whole duty of man; for we are taught, 1. To keep our eye
   upon God's favour as our end: "Lord, I have hoped for thy salvation,
   not only temporal but eternal salvation. I have hoped for that as my
   happiness and laid up my treasure in it; I have hoped for it as thine,
   as a happiness of thy preparing, thy promising, and which consists in
   being with thee. Hope of this has raised me above the world, and borne
   me up under all my burdens in it." 2. To keep our eye upon God's word
   as our rule: I have done thy commandments, that is, I have made
   conscience of conforming myself to thy will in every thing. Observe
   here how God has joined these two together, and let no man put them
   asunder. We cannot, upon good grounds, hope for God's salvation, unless
   we set ourselves to do his commandments, Rev. xxii. 14. But those that
   sincerely endeavour to do his commandments ought to keep up a good hope
   of the salvation; and that hope will both engage and enlarge the heart
   in doing the commandments. The more lively the hope is the more lively
   the obedience will be.

   167 My soul hath kept thy testimonies; and I love them exceedingly.
   168 I have kept thy precepts and thy testimonies: for all my ways are
   before thee.

   David's conscience here witnesses for him,

   I. That his practices were good. 1. He loved God's testimonies, he
   loved them exceedingly. Our love to the word of God must be a
   superlative love (we must love it better than the wealth and pleasure
   of this world), and it must be a victorious love, such as will subdue
   and mortify our lusts and extirpate carnal affections. 2. He kept them,
   his soul kept them. Bodily exercise profits little in religion; we must
   make heart-work of it or we make nothing of it. The soul must be
   sanctified and renewed, and delivered into the mould of the word; the
   soul must be employed in glorifying God, for he will be worshipped in
   the spirit. We must keep both the precepts and the testimonies, the
   commands of God by our obedience to them and his promises by our
   reliance on them.

   II. That he was governed herein by a good principle: "Therefore I have
   kept thy precepts, because by faith I have seen thy eye always upon me;
   all my ways are before thee; thou knowest every step I take and
   strictly observest all I say and do. Thou dost see and accept all that
   I say and do well; thou dost see and art displeased with all I say and
   do amiss." Note, The consideration of this, that God's eye is upon us
   at all times, should make us very careful in every thing to keep his
   commandments, Gen. xvii. 1.

22. TAU.

   169 Let my cry come near before thee, O Lord: give me understanding
   according to thy word.   170 Let my supplication come before thee:
   deliver me according to thy word.

   Here we have, I. A general petition for audience repeated: Let my cry
   come near before thee; and again, Let my supplication come before thee.
   He calls his prayer his cry, which denotes the fervency and vehemence
   of it, and his supplication, which denotes the humility of it. We must
   come to God as beggars come to our doors for an alms. He is concerned
   that his prayer might come before God, might come near before him, that
   is, that he might have grace and strength by faith and fervency to lift
   up his prayers, that no guilt might interpose to shut out his prayers
   and to separate between him and God, and that God would graciously
   receive his prayers and take notice of them. His prayer that his
   supplication might come before God implied a deep sense of his
   unworthiness, and a holy fear that his prayer should come short or
   miscarry, as not fit to come before God; nor would any of out prayers
   have had access to God if Jesus Christ had not approached to him as an
   advocate for us.

   II. Two particular requests, which he is thus earnest to present:--1.
   That God, by his grace, would give him wisdom to conduct himself well
   under his troubles: Give me understanding; he means that wisdom of the
   prudent which is to understand his way; "Give me to know thee and
   myself, and my duty to thee." 2. That God, by his providence, would
   rescue him out of his troubles: Deliver me, that is, with the
   temptation make a way to escape, 1 Cor. x. 13.

   III. The same general plea to enforce these requests--according to thy
   word. This directs and limits his desires: "Lord, give me such an
   understanding as thou hast promised and such a deliverance as thou hast
   promised; I ask for no other." It also encourages his faith and
   expectation: "Lord, that which I pray for is what thou hast promised,
   and wilt not thou be as good as thy word?"

   171 My lips shall utter praise, when thou hast taught me thy statutes.

   Here is, 1. A great favour which David expects from God, that he will
   teach him his statutes. This he had often prayed for in this psalm, and
   urged his petition for it with various arguments; and now that he is
   drawing towards the close of the psalm he speaks of it as taken for
   granted. Those that are humbly earnest with God for his grace, and
   resolve with Jacob that they will not let him go unless he bless them
   with spiritual blessings, may be humbly confident that they shall at
   length obtain what they are so importunate for. The God of Israel will
   grant them those things which they request of him. 2. The grateful
   sense he promises to have of that favour: My lips shall utter praise
   when thou hast taught me. (1.) Then he shall have cause to praise God.
   Those that are taught of God have a great deal of reason to be
   thankful, for this is the foundation of all these spiritual blessings,
   which are the best blessings, and the earnest of eternal blessings.
   (2.) Then he shall know how to praise God, and have a heart to do it.
   All that are taught of God are taught this lesson; when God opens the
   understanding, opens the heart, and so opens the lips, it is that the
   mouth may show forth his praise. We have learned nothing to purpose if
   we have not learned to praise God. (3.) Therefore he is thus
   importunate for divine instructions, that he might praise God. Those
   that pray for God's grace must aim at God's glory, Eph. i. 12.

   172 My tongue shall speak of thy word: for all thy commandments are
   righteousness.

   Observe here, 1. The good knowledge David had of the word of God; he
   knew it so well that he was ready to own, with the utmost satisfaction,
   that all God's commandments are not only righteous, but righteousness
   itself, the rule and standard of righteousness. 2. The good use he
   resolved to make of that knowledge: My tongue shall speak of thy word,
   not only utter praise for it to the glory of God, but discourse of it
   for the instruction and edification of others, as that which he himself
   was full of (for out of the abundance of the heart the mouth will
   speak) and as that which he desired others also might be filled with.
   The more we see of the righteousness of God's commandments the more
   industrious we should be to bring others acquainted with them, that
   they may be ruled by them. We should always make the word of God the
   governor of our discourse, so as never to transgress it by sinful
   speaking or sinful silence; and we should often make it the
   subject-matter of our discourse, that it may feed many and minister
   grace to the hearers.

   173 Let thine hand help me; for I have chosen thy precepts.   174 I
   have longed for thy salvation, O Lord; and thy law is my delight.

   Here, 1. David prays that divine grace would work for him: Let thy hand
   help me. He finds his own hands are not sufficient for him, nor can any
   creature lend him a helping hand to any purpose; therefore he looks up
   to God in hopes that the hand that had made him would help him; for, if
   the Lord do not help us, whence can any creature help us? All our help
   must be expected from God's hand, from his power and his bounty. 2. He
   pleads what divine grace had already wrought in him as a pledge of
   further mercy, being a qualification for it. Three things he
   pleads:--(1.) That he had made religion his serious and deliberate
   choice: "I have chosen thy precepts. I took them for my rule, not
   because I knew no other, but because, upon trial, I knew no better."
   Those are good, and do good indeed, who are good and do good, not by
   chance, but from choice; and those who have thus chosen God's precepts
   may depend upon God's helping hand in all their services and under all
   their sufferings. (2.) That his heart was upon heaven: I have longed
   for thy salvation. David, when he had got to the throne, met with
   enough in the world to court his stay, and to make him say, "It is good
   to be here;" but still he was looking further, and longing for
   something better in another world. There is an eternal salvation which
   all the saints are longing for, and therefore pray that God's hand
   would help them forward in their way to it. (3.) That he took pleasure
   in doing his duty: "Thy law is my delight. Not only I delight in it,
   but it is my delight, the greatest delight I have in this world." Those
   that are cheerful in their obedience may in faith beg help of God to
   carry them on in their obedience; and those that expect God's salvation
   must take delight in his law and their hopes must increase their
   delight.

   175 Let my soul live, and it shall praise thee; and let thy judgments
   help me.

   David's heart is still upon praising God; and therefore, 1. He prays
   that God would give him time to praise him: "Let my soul live, and it
   shall praise thee, that is, let my life be prolonged, that I may live
   to thy glory." The reason why a good man desires to live is that he may
   praise God in the land of the living, and do something to his honour.
   Not, "Let me live and serve my country, live and provide for my
   family;" but, "Let me live that, in doing this, I may praise God here
   in this world of conflict and opposition." When we die we hope to go to
   a better world to praise him, and that is more agreeable for us, though
   here there is more need of us. And therefore one would not desire to
   live any longer than we may do God some service here. Let my soul live,
   that is, let me be sanctified and comforted, for sanctification and
   comfort are the life of the soul, and then it shall praise thee. Our
   souls must be employed in praising God, and we must pray for grace and
   peace that we may be fitted to praise God. 2. He prays that God would
   give him strength to praise him: "Let thy judgments help me; let all
   ordinances and all providences" (both are God's judgments) "further me
   in glorifying God; let them be the matter of my praise and let them
   help to fit me for that work."

   176 I have gone astray like a lost sheep; seek thy servant; for I do
   not forget thy commandments.

   Here is, 1. A penitent confession: I have gone astray, or wander up and
   down, like a lost sheep. As unconverted sinners are like lost sheep
   (Luke xv. 4), so weak unsteady saints are like lost sheep, Matt. xviii.
   12, 13. We are apt to wander like sheep, and very unapt, when we have
   gone astray, to find the way again. By going astray we lose the comfort
   of the green pastures and expose ourselves to a thousand mischiefs. 2.
   A believing petition: Seek thy servant, as the good shepherd seeks a
   wandering sheep to bring it back again, Ezek. xxxiv. 12. "Lord, seek
   me, as I used to seek my sheep when they went astray;" for David had
   been himself a tender shepherd. "Lord, own me for one of thine; for,
   though I am a stray sheep, I have thy mark; concern thyself for me,
   send after me by the word, and conscience, and providences; bring me
   back by thy grace." Seek me, that is, find me; for God never seeks in
   vain. Turn me, and I shall be turned. 3. An obedient plea: "Though I
   have gone astray, yet I have not wickedly departed, I do not forget thy
   commandments." Thus he concludes the psalm with a penitent sense of his
   own sin and believing dependence on God's grace. With these a devout
   Christian will conclude his duties, will conclude his life; he will
   live and die repenting and praying. Observe here, (1.) It is the
   character of good people that they do not forget God's commandments,
   being well pleased with their convictions and well settled in their
   resolutions. (2.) Even those who, through grace, are mindful of their
   duty, cannot but own that they have in many instances wandered from it.
   (3.) Those that have wandered from their duty, if they continue mindful
   of it, may with a humble confidence commit themselves to the care of
   God's grace.
     __________________________________________________________________

P S A L M S

  PSALM CXX.

   This psalm is the first of those fifteen which are here put together
   under the title of "songs of degrees." It is well that it is not
   material what the meaning of that title should be, for nothing is
   offered towards the explication of it, no, not by the Jewish writers
   themselves, but what is conjectural. These psalms do not seem to be
   composed all by the same hand, much less all at the same time. Four of
   them are expressly ascribed to David, and one is said to be designed
   for Solomon, and perhaps penned by him; yet cxxvi. and cxxix. seem to
   be of a much later date. Some of them are calculated for the closet (as
   cxx. and cxxx.), some for the family (as cxxvii. and cxxviii.), some
   for the public assembly (as cxxii. and cxxxiv.), and some occasional,
   as cxxiv., and cxxxii. So that it should seem, they had not this title
   from the author, but from the publisher. Some conjecture that they are
   so called from their singular excellency (as the song of songs, so the
   song of degrees, is a most excellent song, in the highest degree),
   others from the tune they were set to, or the musical instruments they
   were sung to, or the raising of the voice in singing them. Some think
   they were sung on the fifteen steps or stairs, by which they went up
   from the outward court of the temple to the inner, others at so many
   stages of the people's journey, when they returned out of captivity. I
   shall only observe, 1. That they are all short psalms, all but one very
   short (three of them have but three verses apiece), and that they are
   placed next to Ps. cxix., which is by much the longest of all. Now as
   that was one psalm divided into many parts, so these were many psalms,
   which, being short, were sometimes sung all together, and made, as it
   were, one psalm, observing only a pause between each; as many steps
   make one pair of stairs. 2. That, in the composition of them, we
   frequently meet with the figure they call climax, or an ascent, the
   preceding word repeated, and then rising to something further, as 120,
   "With him that hated peace. I peace." 121, "Whence cometh my help; my
   help cometh." "He that keepeth thee shall not slumber; he that keepeth
   Israel." 122, "Within thy gates, O Jerusalem. Jerusalem is builded."
   123, "Until that he have mercy upon us. Have mercy upon us." And the
   like in most of them, if not all. Perhaps for one of these reasons they
   are called songs of degrees.

   This psalm is supposed to have been penned by David upon occasion of
   Doeg's accusing him and the priests to Saul, because it is like 52,
   which was penned upon that occasion, and because the psalmist complains
   of his being driven out of the congregation of the Lord and his being
   forced among barbarous people. I. He prays to God to deliver him from
   the mischief designed him by false and malicious tongues, ver. 1, 2.
   II. He threatens the judgments of God against such, ver. 3, 4. III. He
   complains of his wicked neighbours that were quarrelsome and vexatious,
   ver. 5-7. In singing this psalm we may comfort ourselves in reference
   to the scourge of the tongue, when at any time we fall unjustly under
   the lash of it, that better than we have smarted from it.

Confession and Complaints.

   A song of degrees.

   1 In my distress I cried unto the Lord, and he heard me.   2 Deliver my
   soul, O Lord, from lying lips, and from a deceitful tongue.   3 What
   shall be given unto thee? or what shall be done unto thee, thou false
   tongue?   4 Sharp arrows of the mighty, with coals of juniper.

   Here is, I. Deliverance from a false tongue obtained by prayer. David
   records his own experience of this.

   1. He was brought into distress, into great distress, by lying lips and
   a deceitful tongue. There were those that sought his ruin, and had
   almost effected it, by lying. (1.) By telling lies to him. They
   flattered him with professions and protestations of friendships, and
   promises of kindness and service to him, that they might the more
   securely and without suspicion carry on their designs against him, and
   might have an opportunity, by betraying his counsels, to do him a
   mischief. They smiled in his face and kissed him, even when they were
   aiming to smite him under the fifth rib. The most dangerous enemies,
   and those which it is most hard to guard against, are such as carry on
   their malicious designs under the colour of friendship. The Lord
   deliver every good man from such lying lips. (2.) By telling lies of
   him. They forged false accusations against him and laid to his charge
   things that he knew not. This has often been the lot not only of the
   innocent, but of the excellent ones, of the earth, who have been
   greatly distressed by lying lips, and have not only had their names
   blackened and made odious by calumnies in conversation, but their
   lives, and all that is dear to them in this world, endangered by
   false-witness-bearing in judgment. David was herein a type of Christ,
   who was distressed by lying lips and deceitful tongues.

   2. In this distress he had recourse to God by faithful and fervent
   prayer: I cried unto the Lord. Having no fence against false tongues,
   he appealed to him who has all men's hearts in his hand, who has power
   over the consciences of bad men, and can, when he pleases, bridle their
   tongues. His prayer was, "Deliver my soul, O Lord! from lying lips,
   that my enemies may not by these cursed methods work my ruin." He that
   had prayed so earnestly to be kept from lying (Ps. cxix. 29) and hated
   it so heartily in himself (v. 163) might with the more confidence pray
   to be kept from being belied by others, and from the ill consequences
   of it.

   3. He obtained a gracious answer to this prayer. God heard him; so that
   his enemies, though they carried their designs very far, were baffled
   at last, and could not prevail to do him the mischief they intended.
   The God of truth is, and will be, the protector of his people from
   lying lips, Ps. xxxvii. 6.

   II. The doom of a false tongue foretold by faith, v. 3, 4. As God will
   preserve his people from this mischievous generation, so he will reckon
   with their enemies, Ps. xii. 3, 7. The threatening is addressed to the
   sinner himself, for the awakening of his conscience, if he have any
   left: "Consider what shall be given unto thee, and what shall be done
   unto thee, by the righteous Judge of heaven and earth, thou false
   tongue." Surely sinners durst not do as they do if they knew, and would
   be persuaded to think, what will be in the end thereof. Let liars
   consider what shall be given to them: Sharp arrows of the Almighty,
   with coals of juniper, that is, they will fall and lie for ever under
   the wrath of God, and will be made miserable by the tokens of his
   displeasure, which will fly swiftly like arrows, and will strike the
   sinner ere he is aware and when he sees not who hurts him. This is
   threatened against liars, Ps. lxiv. 7. God shall shoot at them with an
   arrow; suddenly shall they be wounded. They set God at a distance from
   them, but from afar his arrows can reach them. They are sharp arrows,
   and arrows of the mighty, the Almighty; for they will pierce through
   the strongest armour and strike deep into the hardest heart. The
   terrors of the Lord are his arrows (Job vi. 4), and his wrath is
   compared to burning coals of juniper, which do not flame or crackle,
   like thorns under a pot, but have a vehement heat, and keep fire very
   long (some say, a year round) even when they seem to be gone out. This
   is the portion of the false tongue; for all that love and make a lie
   shall have their portion in the lake that burns eternally, Rev. xxii.
   15.

Mournful Complaints.

   5 Woe is me, that I sojourn in Mesech, that I dwell in the tents of
   Kedar!   6 My soul hath long dwelt with him that hateth peace.   7 I am
   for peace: but when I speak, they are for war.

   The psalmist here complains of the bad neighbourhood into which he was
   driven; and some apply the two foregoing verses to this: "What shall
   the deceitful tongue give, what shall it do to those that lie open to
   it? What shall a man get by living among such malicious deceitful men?
   Nothing but sharp arrows and coals of juniper," all the mischiefs of a
   false and spiteful tongue, Ps. lvii. 4. Woe is me, says David, that I
   am forced to dwell among such, that I sojourn in Mesech and Kedar. Not
   that David dwelt in the country of Mesech or Kedar; we never find him
   so far off from his own native country; but he dwelt among rude and
   barbarous people, like the inhabitants of Mesech and Kedar: as, when we
   would describe an ill neighbourhood, we say, We dwell among Turks and
   heathens. This made him cry out, Woe is me! 1. He was forced to live at
   a distance from the ordinances of God. While he was in banishment, he
   looked upon himself as a sojourner, never at home but when he was near
   God's altars; and he cries out, "Woe is me that my sojourning is
   prolonged, that I cannot get home to my resting-place, but am still
   kept at a distance!" So some read it. Note, A good man cannot think
   himself at home while he is banished from God's ordinances and has not
   them within reach. And it is a great grief to all that love God to be
   without the means of grace and of communion with God: when they are
   under a force of that kind they cannot but cry out, as David here, Woe
   to me! 2. He was forced to live among wicked people, who were, upon
   many accounts, troublesome to him. He dwell in the tents of Kedar,
   where the shepherds were probably in an ill name for being litigious,
   like the herdsmen of Abraham and Lot. It is a very grievous burden to a
   good man to be cast into, and kept in, the company of those whom he
   hopes to be for ever separated from (like Lot in Sodom; 2 Pet. ii. 8);
   to dwell long with such is grievous indeed, for they are thorns,
   vexing, and scratching, and tearing, and they will show the old enmity
   that is in the seed of the serpent against the seed of the woman. Those
   that David dwelt with were such as not only hated him, but hated peace,
   and proclaimed war with it, who might write on their weapons of war not
   Sic sequimur pacem--Thus we aim at peace, but Sic persequimur--Thus we
   persecute. Perhaps Saul's court was the Mesech and Kedar in which David
   dwelt, and Saul was the man he meant that hated peace, whom David
   studied to oblige and could not, but the more service he did him the
   more exasperated he was against him. See here, (1.) The character of a
   very good man in David, who could truly say, though he was a man of
   war, I am for peace; for living peaceably with all men and unpeaceably
   with none. I peace (so it is in the original); "I love peace and pursue
   peace; my disposition is to peace and my delight is in it. I pray for
   peace and strive for peace, will do any thing, submit to any thing,
   part with any thing, in reason, for peace. I am for peace, and have
   made it to appear that I am so." The wisdom that is from above is first
   pure, then peaceable. (2.) The character of the worst of bad men in
   David's enemies, who would pick quarrels with those that were most
   peaceably disposed: "When I speak they are for war; and the more
   forward for war the more they find me inclined to peace." He spoke with
   all the respect and kindness that could be, proposed methods of
   accommodation, spoke reason, spoke love; but they would not so much as
   hear him patiently, but cried out, "To arms! to arms!" so fierce and
   implacable were they, and so bent to mischief. Such were Christ's
   enemies: for his love they were his adversaries, and for his good
   words, and good works, they stoned him. If we meet with such enemies,
   we must not think it strange, nor love peace the less for our seeking
   it in vain. Be not overcome of evil, no, not of such evil as this, but,
   even when thus tried, still try to overcome evil with good.
     __________________________________________________________________

P S A L M S

  PSALM CXXI.

   Some call this the soldier's psalm, and think it was penned in the
   camp, when David was hazarding his life in the high places of the
   field, and thus trusted God to cover his head in the day of battle.
   Others call it the traveller's psalm (for there is nothing in it of
   military dangers) and think David penned it when he was going abroad,
   and designed it pro vehiculo--for the carriage, for a good man's convoy
   and companion in a journey or voyage. But we need not thus appropriate
   it; wherever we are, at home or abroad, we are exposed to danger more
   than we are aware of; and this psalm directs and encourages us to
   repose ourselves and our confidence in God, and by faith to put
   ourselves under his protection and commit ourselves to his care, which
   we must do, with an entire resignation and satisfaction, in singing
   this psalm. I. David here assures himself of help from God, ver. 1, 2.
   II. He assures others of it, ver. 3-8.

Confidence in God.

   A song of degrees.

   1 I will lift up mine eyes unto the hills, from whence cometh my help.
     2 My help cometh from the Lord, which made heaven and earth.   3 He
   will not suffer thy foot to be moved: he that keepeth thee will not
   slumber.   4 Behold, he that keepeth Israel shall neither slumber nor
   sleep.   5 The Lord is thy keeper: the Lord is thy shade upon thy right
   hand.   6 The sun shall not smite thee by day, nor the moon by night.
   7 The Lord shall preserve thee from all evil: he shall preserve thy
   soul.   8 The Lord shall preserve thy going out and thy coming in from
   this time forth, and even for evermore.

   This psalm teaches us,

   I. To stay ourselves upon God as a God of power and a God
   all-sufficient for us. David did so and found the benefit of it. 1. We
   must not rely upon creatures, upon men and means, instruments and
   second causes, nor make flesh our arm: "Shall I lift up my eyes to the
   hills?"--so some read it. "Does my help come thence? Shall I depend
   upon the powers of the earth, upon the strength of the hills, upon
   princes and great men, who, like hills, fill the earth, and hold up
   their heads towards heaven? No; in vain is salvation hoped for from
   hills and mountains, Jer. iii. 23. I never expect help to come from
   them; my confidence is in God only." We must lift up our eyes above the
   hills (so some read it); we must look beyond instruments to God, who
   makes them that to us which they are. 2. We must see all our help laid
   up in God, in his power and goodness, his providence and grace; and
   from him we must expect it to come: "My help comes from the Lord; the
   help I desire is what he sends, and from him I expect it in his own way
   and time. If he do not help, no creature can help; if he do, no
   creature can hinder, can hurt." 3. We must fetch in help from God, by
   faith in his promises, and a due regard to all his institutions: "I
   will lift up my eyes to the hills" (probably he meant the hills on
   which the temple was built, Mount Moriah, and the holy hill of Zion,
   where the ark of the covenant, the oracle, and the altars were); "I
   will have an eye to the special presence of God in his church, and with
   his people (his presence by promise) and not only to his common
   presence." When he was at a distance he would look towards the
   sanctuary (Ps. xxviii. 2; xlii. 6); thence comes our help, from the
   word and prayer, from the secret of his tabernacle. My help cometh from
   the Lord (so the word is, v. 2), from before the Lord, or from the
   sight and presence of the Lord. "This (says Dr. Hammond) may refer to
   Christ incarnate, with whose humanity the Deity being inseparably
   united, God is always present with him, and, through him, with us, for
   whom, sitting at God's right hand, he constantly maketh intercession."
   Christ is called the angel of his presence, that saved his people, Isa.
   lxiii. 9. 4. We must encourage our confidence in God with this that he
   made heaven and earth, and he who did that can do any thing. He made
   the world out of nothing, himself alone, by a word's speaking, in a
   little time, and all very good, very excellent and beautiful; and
   therefore, how great soever our straits and difficulties are, he has
   power sufficient for our succour and relief. He that made heaven and
   earth is sovereign Lord of all the hosts of both, and can make use of
   them as he pleases for the help of his people, and restrain them when
   he pleases from hurting his people.

   II. To comfort ourselves in God when our difficulties and dangers are
   greatest. It is here promised that if we put our trust in God, and keep
   in the way of our duty, we shall be safe under his protection, so that
   no real evil, no mere evil, shall happen to us, nor any affliction but
   what God sees good for us and will do us good by. 1. God himself has
   undertaken to be our protector: The Lord is thy keeper, v. 5. Whatever
   charge he gives his angels to keep his people, he has not thereby
   discharged himself, so that, whether every particular saint has an
   angel for his guardian or no, we are sure he has God himself for his
   guardian. It is infinite wisdom that contrives, and infinite power that
   works, the safety of those that have put themselves under God's
   protection. Those must needs be well kept that have the Lord for their
   keeper. If, by affliction, they be made his prisoners, yet still he is
   their keeper. 2. The same that is the protector of the church in
   general is engaged for the preservation of every particular believer,
   the same wisdom, the same power, the same promises. He that keepeth
   Israel (v. 4) is thy keeper, v. 5. The shepherd of the flock is the
   shepherd of every sheep, and will take care that not one, even of the
   little ones, shall perish. 3. He is a wakeful watchful keeper: "He that
   keepeth Israel, that keepeth thee, O Israelite! shall neither slumber
   nor sleep; he never did, nor ever will, for he is never weary; he not
   only does not sleep, but he does not so much as slumber; he has not the
   least inclination to sleep." 4. He not only protects those whom he is
   the keeper of, but he refreshes them: He is their shade. The comparison
   has a great deal of gracious condescension in it; the eternal Being who
   is infinite substance is what he is in order that he may speak sensible
   comfort to his people, promises to be their umbra--their shadow, to
   keep as close to them as the shadow does to the body, and to shelter
   them from the scorching heat, as the shadow of a great rock in a weary
   land, Isa. xxxii. 2. Under this shadow they may sit with delight and
   assurance, Cant. ii. 3. 5. He is always near to his people for their
   protection and refreshment, and never at a distance; he is their keeper
   and shade on their right hand; so that he is never far to seek. The
   right hand is the working hand; let them but turn themselves
   dexterously to their duty, and they shall find God ready to them, to
   assist them and give them success, Ps. xvi. 8. 6. He is not only at
   their right hand, but he will also keep the feet of his saints, 1 Sam.
   ii. 9. He will have an eye upon them in their motions: He will not
   suffer thy foot to be moved. God will provide that his people shall not
   be tempted above what they are able, shall not fall into sin, though
   they may be very near it (Ps. lxxiii. 2, 23), shall not fall into
   trouble, though there be many endeavouring to undermine them by fraud
   or over throw them by force. He will keep them from being frightened,
   as we are when we slip or stumble and are ready to fall. 7. He will
   protect them from all the malignant influences of the heavenly bodies
   (v. 6): The sun shall not smite thee with his heat by day nor the moon
   with her cold and moisture by night. The sun and moon are great
   blessings to mankind, and yet (such a sad change has sin made in the
   creation) even the sun and moon, though worshipped by a great part of
   mankind, are often instruments of hurt and distemper to human bodies;
   God by them often smites us; but his favour shall interpose so that
   they shall not damage his people. He will keep them night and day (Isa.
   xxvii. 3), as he kept Israel in the wilderness by a pillar of cloud by
   day, which screened them from the heat of the sun, and of fire by
   night, which probably diffused a genial warmth over the whole camp,
   that they might not be prejudiced by the cold and damp of the night,
   their father Jacob having complained (Gen. xxxi. 40) that by day the
   drought consumed him and the frost by night. It may be understood
   figuratively: "Thou shalt not be hurt either by the open assaults of
   thy enemies, which are as visible as the scorching beams of the sun, or
   by their secret treacherous attempts, which are like the insensible
   insinuations of the cold by night." 8. His protection will make them
   safe in every respect: "The Lord shall preserve thee from all evil, the
   evil of sin and the evil of trouble. He shall prevent the evil thou
   fearest, and shall sanctify, remove, or lighten, the evil thou feelest.
   He will keep thee from doing evil (2 Cor. xiii. 7), and so far from
   suffering evil that whatever affliction happens to thee there shall be
   no evil in it. Even that which kills shall not hurt." 9. It is the
   spiritual life, especially, that God will take under his protection: He
   shall preserve thy soul. All souls are his; and the soul is the man,
   and therefore he will with a peculiar care preserve them, that they be
   not defiled by sin and disturbed by affliction. He will keep them by
   keeping us in the possession of them; and he will preserve them from
   perishing eternally. 10. He will keep us in all our ways: "He shall
   preserve thy going out and thy coming in. Thou shalt be under his
   protection in all thy journeys and voyages, outward-bound or
   homeward-bound, as he kept Israel in the wilderness, in their removes
   and rests. He will prosper thee in all thy affairs at home and abroad,
   in the beginning and in the conclusion of them. He will keep thee in
   life and death, thy going out and going on while thou livest and thy
   coming in when thou diest, going out to thy labour in the morning of
   thy days and coming home to thy rest when the evening of old age calls
   thee in," Ps. civ. 23. 11. He will continue his care over us from this
   time forth and even for evermore. It is a protection for life, never
   out of date. "He will be thy guide even unto death, and will then hide
   thee in the grave, hide thee in heaven. He will preserve thee in his
   heavenly kingdom." God will protect his church and his saints always,
   even to the end of the world. The Spirit, who is their preserver and
   comforter, shall abide with them for ever.
     __________________________________________________________________

P S A L M S

  PSALM CXXII.

   This psalm seems to have been penned by David for the use of the people
   of Israel, when they came up to Jerusalem to worship at the three
   solemn feasts. It was in David's time that Jerusalem was first chosen
   to be the city where God would record his name. It being a new thing,
   this, among other means, was used to bring the people to be in love
   with Jerusalem, as the holy city, though it was but the other day in
   the hands of the Jebusites. Observe, I. The joy with which they were to
   go up to Jerusalem, ver. 1, 2. II. The great esteem they were to have
   of Jerusalem, ver. 3-5. III. The great concern they were to have for
   Jerusalem, and the prayers they were to put up for its welfare, ver.
   6-9. In singing this psalm we must have an eye to the gospel church,
   which is called the "Jerusalem that is from above."

The Pleasures of Public Worship.

   A song of degrees of David.

   1 I was glad when they said unto me, Let us go into the house of the
   Lord.   2 Our feet shall stand within thy gates, O Jerusalem.   3
   Jerusalem is builded as a city that is compact together:   4 Whither
   the tribes go up, the tribes of the Lord, unto the testimony of Israel,
   to give thanks unto the name of the Lord.   5 For there are set thrones
   of judgment, the thrones of the house of David.

   Here we have,

   I. The pleasure which David and other pious Israelites took in
   approaching to and attending upon God in public ordinances, v. 1, 2.

   1. The invitation to them was very welcome. David was himself glad, and
   would have every Israelite to say that he was glad, when he was called
   upon to go up to the house of the Lord. Note, (1.) It is the will of
   God that we should worship him in concert, that many should join
   together to wait upon him in public ordinances. We ought to worship God
   in our own houses, but that is not enough; we must go into the house of
   the Lord, to pay our homage to him there, and not forsake the
   assembling of ourselves together. (2.) We should not only agree with
   one another, but excite and stir up one another, to go to worship God
   in public. Let us go; not, "Do you go and pray for us, and we will stay
   at home;" but, We will go also, Zech. viii. 21. Not, "Do you go before,
   and we will follow at our leisure;" or, "We will go first, and you
   shall come after us;" but, "Let us go together, for the honour of God
   and for our mutual edification and encouragement." We ourselves are
   slow and backward, and others are so too, and therefore we should thus
   quicken and sharpen one another to that which is good, as iron sharpens
   iron. (3.) Those that rejoice in God will rejoice in calls and
   opportunities to wait upon him. David himself, though he had as little
   need of a spur to his zeal in religious exercises as any, yet was so
   far from taking it as an affront that he was glad of it as a kindness
   when he was called upon to go up to the house of the Lord with the
   meanest of his subjects. We should desire our Christian friends, when
   they have any good work in hand, to call for us and take us along with
   them.

   2. The prospect of them was very pleasing. They speak it with a holy
   triumph (v. 2): Our feet shall stand within thy gates, O Jerusalem!
   Those that came out of the country, when they found the journey
   tedious, comforted themselves with this, that they should be in
   Jerusalem shortly, and that would make amends for all the fatigues of
   their journey. We shall stand there as servants; it is desirable to
   have a place in Jerusalem, though it be among those that stand by
   (Zech. iii. 7), though it be the door keeper's place, Ps. lxxxiv. 10.
   We have now got a resting-place for the ark, and where it is there will
   we be.

   II. The praises of Jerusalem, as Ps. xlviii. 12.

   1. It is the beautiful city, not only for situation, but for building.
   It is built into a city, the houses not scattered, but contiguous, and
   the streets fair and spacious. It is built uniform, compact together,
   the houses strengthening and supporting one another. Though the city
   was divided into the higher and lower town, yet the Jebusites being
   driven out, and it being entirely in the possession of God's people, it
   is said to be compact together. It was a type of the gospel-church,
   which is compact together in holy love and Christian communion, so that
   it is all as one city.

   2. It is the holy city, v. 4. It is the place where all Israel meet one
   another: Thither the tribes go up, from all parts of the country, as
   one man, under the character of the tribes of the Lord, in obedience to
   his command. It is the place appointed for their general rendezvous;
   and they come together, (1.) To receive instruction from God; they come
   to the testimony of Israel, to hear what God has to say to them and to
   consult his oracle. (2.) To ascribe the glory to God, to give thanks to
   the name of the Lord, which we have all reason to do, especially those
   that have the testimony of Israel among them. If God speak to us by his
   word, we have reason to answer him by our thanksgivings. See on what
   errand we go to public worship, to give thanks.

   3. It is the royal city (v. 5): There are set thrones of judgment.
   Therefore the people had reason to be in love with Jerusalem, because
   justice was administered there by a man after God's own heart. The
   civil interests of the people were as well secured as their
   ecclesiastical concerns; and very happy they were in their courts of
   judicature, which were erected in Jerusalem, as with us in Westminster
   Hall. Observe, What a goodly sight it was to see the testimony of
   Israel and the thrones of judgment such near neighbours, and they are
   good neighbours, which may greatly befriend one another. Let the
   testimony of Israel direct the thrones of judgment, and the thrones of
   judgment protect the testimony of Israel.

Prayer for the Church.

   6 Pray for the peace of Jerusalem: they shall prosper that love thee.
   7 Peace be within thy walls, and prosperity within thy palaces.   8 For
   my brethren and companions' sakes, I will now say, Peace be within
   thee.   9 Because of the house of the Lord our God I will seek thy
   good.

   Here, I. David calls upon others to wish well to Jerusalem, v. 6, 7.
   Pray for the peace of Jerusalem, for the welfare of it, for all good to
   it, particularly for the uniting of the inhabitants among themselves
   and their preservation from the incursions of enemies. This we may
   truly desire, that in the peace thereof we may have peace; and this we
   must earnestly pray for, for it is the gift of God, and for it he will
   be enquired of. Those that can do nothing else for the peace of
   Jerusalem can pray for it, which is something more than showing their
   good-will; it is the appointed way of fetching in mercy. The peace and
   welfare of the gospel church, particularly in our land, is to be
   earnestly desired and prayed for by every one of us. Now, 1. We are
   here encouraged in our prayers for Jerusalem's peace: Those shall
   prosper that love thee. We must pray for Jerusalem, not out of custom,
   nor for fashion's sake, but out of a principle of love to God's
   government of man and man's worship of God; and, in seeking the public
   welfare, we seek our own, for so well does God love the gates of Zion
   that he will love all those that do love them, and therefore they
   cannot but prosper; at least their souls shall prosper by the
   ordinances they so dearly love. 2. We are here directed in our prayers
   for it and words are put into our mouths (v. 7): Peace be within thy
   walls. He teaches us to pray, (1.) For all the inhabitants in general,
   all within the walls, from the least to the greatest. Peace be in thy
   fortifications; let them never be attacked, or, if they be, let them
   never be taken, but be an effectual security to the city. (2.) For the
   princes and rulers especially: Let prosperity be in the palaces of the
   great men that sit at the helm and have the direction of public
   affairs; for, if they prosper, it will be well for the public. The
   poorer sort are apt to envy the prosperity of the palaces, but they are
   here taught to pray for it.

   II. He resolves that whatever others do he will approve himself a
   faithful friend to Jerusalem, 1. In his prayers: "I will now say, now I
   see the tribes so cheerfully resorting hither to the testimony of
   Israel, and the matter settled, that Jerusalem must be the place where
   God will record his name, now I will say, Peace be within thee." He did
   not say, "Let others pray for the public peace, the priests and the
   prophets, whose business it is, and the people, that have nothing else
   to do, and I will fight for it and rule for it." No; "I will pray for
   it too." 2. In his endeavours, with which he will second his prayers:
   "I will, to the utmost of my power, seek thy good." Whatever lies
   within the sphere of our activity to do for the public good we must do
   it, else we are not sincere in praying for it. Now it might be said, No
   thanks to David to be so solicitous for the welfare of Jerusalem; it
   was his own city, and the interests of his family were lodged in it.
   This is true; yet he professes that this was not the reason why he was
   in such care for the welfare of Jerusalem, but it proceeded from the
   warm regard he had, (1.) To the communion of saints: It is for my
   brethren and companions' sakes, that is, for the sake of all
   true-hearted Israelites, whom I look upon as my brethren (so he called
   them, 1 Chron. xxviii. 2) and who have often been my companions in the
   worship of God, which has knit my heart to them. (2.) To the ordinances
   of God: He had set his affections to the house of his God (1 Chron.
   xxix. 3); he took a great pleasure in public worship, and for that
   reason would pray for the good of Jerusalem. Then our concern for the
   public welfare is right when it is the effect of a sincere love to
   God's institutions and his faithful worshippers.
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P S A L M S

  PSALM CXXIII.

   This psalm was penned at a time when the church of God was brought low
   and trampled upon; some think it was when the Jews were captives in
   Babylon, though that was not the only time that they were insulted over
   by the proud. The psalmist begins as if he spoke for himself only (ver.
   1), but presently speaks in the name of the church. Here is, I. Their
   expectation of mercy from God, ver. 1, 2. II. Their plea for mercy with
   God,, ver. 3, 4. In singing it we must have our eye up to God's favour
   with a holy concern, and then an eye down to men's reproach with a holy
   contempt.

Grateful Acknowledgments.

   A song of degrees.

   1 Unto thee lift I up mine eyes, O thou that dwellest in the heavens.
   2 Behold, as the eyes of servants look unto the hand of their masters,
   and as the eyes of a maiden unto the hand of her mistress; so our eyes
   wait upon the Lord our God, until that he have mercy upon us.   3 Have
   mercy upon us, O Lord, have mercy upon us: for we are exceedingly
   filled with contempt.   4 Our soul is exceedingly filled with the
   scorning of those that are at ease, and with the contempt of the proud.

   We have here,

   I. The solemn profession which God's people make of faith and hope in
   God, v. 1, 2. Observe, 1. The title here given to God: O thou that
   dwellest in the heavens. Our Lord Jesus has taught us, in prayer, to
   have an eye to God as our Father in heaven; not that he is confined
   there, but there especially he manifests his glory, as the King in his
   court. Heaven is a place of prospect and a place of power; he that
   dwells there beholds thence all the calamities of his people and thence
   can send to save them. Sometimes God seems to have forsaken the earth,
   and the enemies of God's people ask, Where is now your God? But then
   they can say with comfort, Our God is in the heavens. O thou that
   sittest in the heavens (so some), sittest as Judge there; for the Lord
   has prepared his throne in the heavens, and to that throne injured
   innocency may appeal. 2. The regard here had to God. The psalmist
   himself lifted up his eyes to him. The eyes of a good man are ever
   towards the Lord, Ps. xxv. 15. In every prayer we lift up our soul, the
   eye of our soul, to God, especially in trouble, which was the case
   here. The eyes of the people waited on the Lord, v. 2. We find mercy
   coming towards a people when the eyes of man, as of all the tribes of
   Israel, are towards the Lord, Zech. ix. 1. The eyes of the body are
   heaven-ward. Os homini sublime dedit--To man he gave an erect mien, to
   teach us which way to direct the eyes of the mind. Our eyes wait on the
   Lord, the eye of desire and prayer, the begging eye, and the eye of
   dependence, hope, and expectation, the longing eye. Our eyes must wait
   upon God as the Lord, and our God, until that he have mercy upon us. We
   desire mercy from him, we hope he will show us mercy, and we will
   continue our attendance on him till the mercy come. This is illustrated
   (v. 2) by a similitude: Our eyes are to God as the eyes of a servant,
   and handmaid, to the hand of their master and mistress. The eyes of a
   servant are, (1.) To his master's directing hand, expecting that he
   will appoint him his work, and cut it out for him, and show him how he
   must do it. Lord, what wilt thou have me to do? (2.) To his supplying
   hand. Servants look to their master, or their mistress, for their
   portion of meat in due season, Prov. xxxi. 15. And to God must we look
   for daily bread, for grace sufficient; from him we must receive it
   thankfully. (3.) To his assisting hand. If the servant cannot do his
   work himself, where must he look for help but to his master? And in the
   strength of the Lord God we must go forth and go on. (4.) To his
   protecting hand. If the servant meet with opposition in his work, if he
   be questioned for what he does, if he be wronged and injured, who
   should bear him out and right him, but his master that set him on work?
   The people of God, when they are persecuted, may appeal to their
   Master, We are thine; save us. (5.) To his correcting hand. If the
   servant has provoked his master to beat him, he does not call for help
   against his master, but looks at the hand that strikes him, till it
   shall say, "It is enough; I will not contend for ever." The people of
   God were now under his rebukes; and whither should they turn but to him
   that smote them? Isa. ix. 13. To whom should they make supplication but
   to their Judge? They will not do as Hagar did, who ran away from her
   mistress when she put some hardships upon her (Gen. xvi. 6), but they
   submit themselves to and humble themselves under God's mighty hand.
   (6.) To his rewarding hand. The servant expects his wages, his
   well-done, from his master. Hypocrites have their eye to the world's
   hand; thence they have their reward (Matt. vi. 2); but true Christians
   have their eye to God as their rewarder.

   II. The humble address which God's people present to him in their
   calamitous condition (v. 3, 4), wherein, 1. They sue for mercy, not
   prescribing to God what he shall do for them, nor pleading any merit of
   their own why he should do it for them, but, Have mercy upon us, O
   Lord! have mercy upon us. We find little mercy with men; their tender
   mercies are cruel; there are cruel mockings. But this is our comfort,
   that with the Lord there is mercy and we need desire no more to relieve
   us, and make us easy, than the mercy of God. Whatever the troubles of
   the church are, God's mercy is a sovereign remedy. 2. They set forth
   their grievances: We are exceedingly filled with contempt. Reproach is
   the wound, the burden, they complain of. Observe, (1.) Who were
   reproached: "We, who have our eyes up to thee." Those who are owned of
   God are often despised and trampled on by the world. Some translate the
   words which we render, those that are at ease, and the proud, so as to
   signify the persons that are scorned and contemned. "Our soul is
   troubled to see how those that are at peace, and the excellent ones,
   are scorned and despised." The saints are a peaceable people and yet
   are abused (Ps. xxxv. 20), the excellent ones of the earth and yet
   undervalued, Lam. iv. 1, 2. (2.) Who did reproach them. Taking the
   words as we read them, they were the epicures who lived at ease, carnal
   sensual people, Job xii. 5. The scoffers are such as walk after their
   own lusts and serve their own bellies, and the proud such as set God
   himself at defiance and had a high opinion of themselves; they trampled
   on God's people, thinking they magnified themselves by vilifying them.
   (3.) To what degree they were reproached: "We are filled, we are
   surfeited with it. Our soul is exceedingly filled with it." The enemies
   thought they could never jeer them enough, nor say enough to make them
   despicable; and they could not but lay it to heart; it was a sword in
   their bones, Ps. xlii. 10. Note, [1.] Scorning and contempt have been,
   and are, and are likely to be, the lot of God's people in this world.
   Ishmael mocked Isaac, which is called persecuting him; and so it is
   now, Gal. iv. 29. [2.] In reference to the scorn and contempt of men it
   is matter of comfort that there is mercy with God, mercy to our good
   names when they are barbarously used. Hear, O our God! for we are
   despised.
     __________________________________________________________________

P S A L M S

  PSALM CXXIV.

   David penned this psalm (we suppose) upon occasion of some great
   deliverance which God wrought for him and his people from some very
   threatening danger, which was likely to have involved them all in ruin,
   whether by foreign invasion, or intestine insurrection, is not certain;
   whatever it was he seems to have been himself much affected, and very
   desirous to affect others, with the goodness of God, in making a way
   for them to escape. To him he is careful to give all the glory, and
   takes none to himself as conquerors usually do. I. He here magnifies
   the greatness of the danger they were in, and of the ruin they were at
   the brink of, ver. 1-5. II. He gives God the glory of their escape,
   ver. 6, 7 compared with ver. 1, 2. III. He takes encouragement thence
   to trust in God, ver. 8. In singing this psalm, besides the application
   of it to any particular deliverance wrought for us and our people, in
   our days and the days of our fathers, we may have in our thoughts the
   great work of our redemption by Jesus Christ, by which we were rescued
   from the powers of darkness.

The Security of God's People.

   A song of degrees of David.

   1 If it had not been the Lord who was on our side, now may Israel say;
     2 If it had not been the Lord who was on our side, when men rose up
   against us:   3 Then they had swallowed us up quick, when their wrath
   was kindled against us:   4 Then the waters had overwhelmed us, the
   stream had gone over our soul:   5 Then the proud waters had gone over
   our soul.

   The people of God, being here called upon to praise God for their
   deliverance, are to take notice,

   I. Of the malice of men, by which they were reduced to the very brink
   of ruin. Let Israel say that there was but a step between them and
   death: the more desperate the disease appears to have been the more
   does the skill of the Physician appear in the cure. Observe, 1. Whence
   the threatening danger came: Men rose up against us, creatures of our
   own kind, and yet bent upon our ruin. Homo homini lupus--Man is a wolf
   to man. No marvel that the red dragon, the roaring lion, should seek to
   swallow us up; but that men should thirst after the blood of men,
   Absalom after the blood of his own father, that a woman should be drunk
   with the blood of saints, is what, with St. John, we may wonder at with
   great admiration. From men we may expect humanity, yet there are those
   whose tender mercies are cruel. But what was the matter with these men?
   Why their wrath was kindled against us (v. 3); something or other they
   were angry at, and then no less would serve than the destruction of
   those they had conceived a displeasure against. Wrath is cruel and
   anger is outrageous. Their wrath was kindled as fire ready to consume
   us. They were proud; and the wicked in his pride doth persecute the
   poor. They were daring in their attempt; they rose up against us, rose
   in rebellion, with a resolution to swallow us up alive. 2. How far it
   went, and how fatal it would have been if it had gone a little further:
   "We should have been devoured as a lamb by a lion, not only slain, but
   swallowed up, so that there would have been no relics of us remaining,
   swallowed up with so much haste, ere we were aware, that we should have
   gone down alive to the pit. We should have been deluged as the low
   grounds by a land-flood or the sands by a high spring-tide." This
   similitude he dwells upon, with the ascents which bespeak this a song
   of degrees, or risings, like the rest. The waters had overwhelmed us.
   What of us? Why the stream had gone over our souls, our lives, our
   comforts, all that is dear to us. What waters? Why the proud waters.
   God suffers the enemies of his people sometimes to prevail very far
   against them, that his own power may appear the more illustrious in
   their deliverance.

   II. Of the goodness of God, by which they were rescued from the very
   brink of ruin: "The Lord was on our side; and, if he had not been so,
   we should have been undone." 1. "God was on our side; he took our part,
   espoused our cause, and appeared for us. He was our helper, and a very
   present help, a help on our side, nigh at hand. He was with us, not
   only for us, but among us, and commander-in-chief of our forces." 2.
   That God was Jehovah; there the emphasis lies. "If it had not been
   Jehovah himself, a God of infinite power and perfection, that had
   undertaken our deliverance, our enemies would have overpowered us."
   Happy the people, therefore, whose God is Jehovah, a God
   all-sufficient. Let Israel say this, to his honour, and resolve never
   to forsake him.

The Security of God's People.

   6 Blessed be the Lord, who hath not given us as a prey to their teeth.
     7 Our soul is escaped as a bird out of the snare of the fowlers: the
   snare is broken, and we are escaped.   8 Our help is in the name of the
   Lord, who made heaven and earth.

   Here the psalmist further magnifies the great deliverance God had
   lately wrought for them.

   I. That their hearts might be the more enlarged in thankfulness to him
   (v. 6): Blessed be the Lord. God is the author of all our deliverances,
   and therefore he must have the glory of them. We rob him of his due if
   we do not return thanks to him. And we are the more obliged to praise
   him because we had such a narrow escape. We were delivered, 1. Like a
   lamb out of the very jaws of a beast of prey: God has not given us as a
   prey to their teeth, intimating that they had no power over God's
   people but what was given them from above. They could not be a prey to
   their teeth unless God gave them up, and therefore they were rescued,
   because God would not suffer them to be ruined. 2. Like a bird, a
   little bird (the word signifies a sparrow), out of the snare of the
   fowler. The enemies are very subtle and spiteful; they lay snares for
   God's people, to bring them into sin and trouble, and to hold them
   there. Sometimes they seem to have prevailed so far as to gain their
   point. God's people are taken in the snare, and are as unable to help
   themselves out as any weak and silly bird is; and then is God's time to
   appear for their relief, when all other friends fail; then God breaks
   the snare, and turns the counsel of the enemies into foolishness: The
   snare is broken and so we are delivered. Isaac was saved when he lay
   ready to be sacrificed. Jehovah-jireh--in the mount of the Lord it
   shall be seen.

   II. That their hearts, and the hearts of others, might be the more
   encouraged to trust in God in the like dangers (v. 8): Our help is in
   the name of the Lord. David had directed us (Ps. cxxi. 2) to depend
   upon God for help as to our personal concerns--My help is in the name
   of the Lord; here as to the concerns of the public--Our help is so. It
   is a comfort to all that lay the interests of God's Israel near their
   hearts that Israel's God is the same that made the world, and therefore
   will have a church in the world, and can secure that church in times of
   the greatest danger and distress. In him therefore let the church's
   friends put their confidence, and they shall not be put to confusion.
     __________________________________________________________________

P S A L M S

  PSALM CXXV.

   This short psalm may be summed up in those words of the prophet (Isa.
   iii. 10, 11), "Say you to the righteous, It shall be well with him. Woe
   to the wicked, it shall be ill with him." Thus are life and death, the
   blessing and the curse, set before us often in the psalms, as well as
   in the law and the prophets. I. It is certainly well with the people of
   God; for, 1. They have the promises of a good God that they shall be
   fixed (ver. 1), and safe (ver. 2), and not always under the hatches,
   ver. 3. 2. They have the prayers of a good man, which shall be heard
   for them, ver. 4. II. It is certainly ill with the wicked, and
   particularly with the apostates, ver. 5. Some of the Jewish rabbies are
   of opinion that it has reference to the days of the Messiah; however,
   we that are members of the gospel-church may certainly, in singing this
   psalm, take comfort of these promises, and the more so if we stand in
   awe of the threatening.

The Security of God's People.

   A song of degrees.

   1 They that trust in the Lord shall be as mount Zion, which cannot be
   removed, but abideth for ever.   2 As the mountains are round about
   Jerusalem, so the Lord is round about his people from henceforth even
   for ever.   3 For the rod of the wicked shall not rest upon the lot of
   the righteous; lest the righteous put forth their hands unto iniquity.

   Here are three very precious promises made to the people of God, which,
   though they are designed to secure the welfare of the church in
   general, may be applied by particular believers to themselves, as other
   promises of this nature may. Here is,

   I. The character of God's people, to whom these promises belong. Many
   call themselves God's people who have no part nor lot in this matter.
   But those shall have the benefit of them and may take the comfort of
   them, (1.) Who are righteous (v. 3), righteous before God, righteous to
   God, and righteous to all men, for his sake justified and sanctified.
   (2.) Who trust in the Lord, who depend upon his care and devote
   themselves to his honour. All that deal with God must deal upon trust,
   and he will give comfort to those only that give credit to him, and
   make it to appear they do so by quitting other confidences, and
   venturing to the utmost for God. The closer our expectations are
   confined to God the higher our expectations may be raised from him.

   II. The promises themselves.

   1. That their hearts shall be established by faith: those minds shall
   be truly stayed that are stayed on God: They shall be as Mount Zion.
   The church in general is called Mount Zion (Heb. xii. 22), and it shall
   in this respect be like Mount Zion, it shall be built upon a rock, and
   its interests shall be so well secured that the gates of hell shall not
   prevail against it. The stability of the church is the satisfaction of
   all its well-wishers. Particular persons, who trust in God, shall be
   established (Ps. cxii. 7); their faith shall be their fixation, Isa.
   vii. 9. They shall be as Mount Zion, which is firm as it is a mountain
   supported by providence, much more as a holy mountain supported by
   promise. (1.) They cannot be removed by the prince of the power of the
   air, nor by all his subtlety and strength. They cannot be removed from
   their integrity nor from their confidence in God. (2.) They abide for
   ever in that grace which is the earnest of their everlasting
   continuance in glory.

   2. That, committing themselves to God, they shall be safe, under his
   protection, from all the insults of their enemies, as Jerusalem had a
   natural fastness and fortification in the mountains that were round
   about it, v. 2. Those mountains not only sheltered it from winds and
   tempests, and broke the force of them, but made it also very difficult
   of access for an enemy; such a defence is God's providence to his
   people. Observe, (1.) The compass of it: The Lord is round about his
   people on every side. There is no gap in the hedge of protection which
   he makes round about his people, at which the enemy, who goes about
   them, seeking to do them a mischief, can find entrance, Job i. 10. (2.)
   The continuance of it--henceforth even for ever. Mountains may moulder
   and come to nought, and rocks be removed out of their place (Job xiv.
   18), but God's covenant with his people cannot be broken (Isa. liv. 10)
   nor his care of them cease. Their being said to stand fast for ever (v.
   1), and here to have God round about them for ever, intimates that the
   promises of the stability and security of God's people will have their
   full accomplishment in their everlasting state. In heaven they shall
   stand fast for ever, shall be as pillars in the temple of our God and
   go no more out (Rev. iii. 12), and there God himself, with his glory
   and favour, will be round about them for ever.

   3. That their troubles shall last no longer than their strength will
   serve to bear them up under them, v. 3. (1.) It is supposed that the
   rod of the wicked may come, may fall, upon the lot of the righteous.
   The rod of their power may oppress them; the rod of their anger may vex
   and torment them. It may fall upon their persons, their estates, their
   liberties, their families, their names, any thing that falls to their
   lot, only it cannot reach their souls. (2.) It is promised that, though
   it may come upon their lot, it shall not rest there; it shall not
   continue so long as the enemies design, and as the people of God fear,
   but God will cut the work short in righteousness, so short that even
   with the temptation he will make a way for them to escape. (3.) It is
   considered as a reason of this promise that if the trouble should
   continue over-long the righteous themselves would be in temptation to
   put forth their hands to iniquity, to join with wicked people in their
   wicked practices, to say as they say and do as they do. There is danger
   lest, being long persecuted for their religion, at length they grow
   weary of it and willing to give it up, lest, being kept long in
   expectation of promised mercies, they begin to distrust the promise,
   and to think of casting God off, upon suspicion of his having cast them
   off. See Ps. lxxiii. 13, 14. Note, God considers the frame of his
   people, and will proportion their trials to their strength by the care
   of his providence, as well as their strength to their trials by the
   power of his grace. Oppression makes a wise man mad, especially if it
   continue long; therefore for the elect's sake the days shall be
   shortened, that, whatever becomes of their lot in this world, they may
   not lose their lot among the chosen.

The Security of God's People.

   4 Do good, O Lord, unto those that be good, and to them that are
   upright in their hearts.   5 As for such as turn aside unto their
   crooked ways, the Lord shall lead them forth with the workers of
   iniquity: but peace shall be upon Israel.

   Here is, 1. The prayer the psalmist puts up for the happiness of those
   that are sincere and constant (v. 4): Do good, O Lord! unto those that
   are good. This teaches us to pray for all good people, to make
   supplication for all saints; and we may pray in faith for them, being
   assured that those who do well shall certainly be well dealt with.
   Those that are as they should be shall be as they would be, provided
   they be upright in heart, that they be really as good as they seem to
   be. With the upright God will show himself upright. He does not say, Do
   good, O Lord! to those that are perfect, that are sinless and spotless,
   but to those that are sincere and honest. God's promises should quicken
   our prayers. It is comfortable wishing well to those for whom God has
   engaged to do well. 2. The prospect he has of the ruin of hypocrites
   and deserters; he does not pray for it (I have not desired the woeful
   day, thou knowest), but he predicts it: As for those, who having known
   the way of righteousness, for fear of the rod of the wicked, basely
   turn aside out of it to their wicked ways, use indirect ways to prevent
   trouble or extricate themselves out of it, or those who, instead of
   reforming, grow worse and worse and are more obstinate and daring in
   their impieties, God shall send them away, cast them out, and lead them
   forth with the workers of iniquity, that is, he will appoint them their
   portion with the worst of sinners. Note, (1.) Sinful ways are crooked
   ways; sin is the perverting of that which is right. (2.) The doom of
   those who turn aside to those crooked ways out of the right way will be
   the same with theirs who have all along walked in them, nay, and more
   grievous, for if any place in hell be hotter than another that shall be
   the portion of hypocrites and apostates. God shall lead them forth, as
   prisoners are led forth to execution. Go, you cursed, into everlasting
   fire; and these shall go away; all their former righteousness shall not
   be mentioned unto them. The last words, Peace upon Israel, may be taken
   as a prayer: "God preserve his Israel in peace, when his judgments are
   abroad reckoning with evil-doers." We read them as a promise: Peace
   shall be upon Israel; that is, [1.] When those who have treacherously
   deserted the ways of God meet with their own destruction those who
   faithfully adhere to them, though they may have trouble in their way,
   shall have peace in the end. [2.] The destruction of those who walk in
   crooked ways will contribute to the peace and safety of the church.
   When Herod was cut off the word of God grew, Acts xii. 23, 24. [3.] The
   peace and happiness of God's Israel will be the vexation, and will add
   much to the torment, of those who perish in their wickedness, Luke
   xiii. 28; Isa. lxv. 13. My servants shall rejoice, but you shall be
   ashamed.
     __________________________________________________________________

P S A L M S

  PSALM CXXVI.

   It was with reference to some great and surprising deliverance of the
   people of God out of bondage and distress that this psalm was penned,
   most likely their return out of Babylon in Ezra's time. Though Babylon
   be not mentioned here (as it is, Ps. cxxxvii.) yet their captivity
   there was the most remarkable captivity both in itself and as their
   return out of it was typical of our redemption by Christ. Probably this
   psalm was penned by Ezra, or some of the prophets that came up with the
   first. We read of singers of the children of Asaph, that famous
   psalmist, who returned then, Ezra ii. 41. It being a song of ascents,
   in which the same things are twice repeated with advancement (ver. 2,
   3, and ver. 4, 5), it is put here among the rest of the psalms that
   bear that title. I. Those that had returned out of captivity are here
   called upon to be thankful, ver. 1-3. II. Those that were yet remaining
   in captivity are here prayed for (ver. 4) and encouraged, ver. 5, 6. It
   will be easy, in singing this psalm, to apply it either to any
   particular deliverance wrought for the church or our own land or to the
   great work of our salvation by Christ.

The Deliverance from Captivity.

   A song of degrees.

   1 When the Lord turned again the captivity of Zion, we were like them
   that dream.   2 Then was our mouth filled with laughter, and our tongue
   with singing: then said they among the heathen, The Lord hath done
   great things for them.   3 The Lord hath done great things for us;
   whereof we are glad.

   While the people of Israel were captives in Babylon their harps were
   hung upon the willow-trees, for then God called to weeping and
   mourning, then he mourned unto them and they lamented; but now that
   their captivity is turned they resume their harps; Providence pipes to
   them, and they dance. Thus must we accommodate ourselves to all the
   dispensations of Providence and be suitably affected with them. And the
   harps are never more melodiously tunable than after such a melancholy
   disuse. The long want of mercies greatly sweetens their return. Here
   is, 1. The deliverance God has wrought for them: He turned again the
   captivity of Zion. It is possible that Zion may be in captivity for the
   punishment of her degeneracy, but her captivity shall be turned again
   when the end is answered and the work designed by it is effected.
   Cyrus, for reasons of state, proclaimed liberty to God's captives, and
   yet it was the Lord's doing, according to his word many years before.
   God sent them into captivity, not as dross is put into the fire to be
   consumed, but as gold to be refined. Observe, The release of Israel is
   called the turning again of the captivity of Zion, the holy hill, where
   God's tabernacle and dwelling-place were; for the restoring of their
   sacred interests, and the reviving of the public exercise of their
   religion, were the most valuable advantages of their return out of
   captivity. 2. The pleasing surprise that this was to them. They were
   amazed at it; it came so suddenly that at first they were in confusion,
   not knowing what to make of it, nor what it was tending to: "We thought
   ourselves like men that dream; we thought it too good news to be true,
   and began to question whether we were well awake or no, and whether it
   was not still" (as sometimes it had been to the prophets) "only a
   representation of it in vision," as St. Peter for a while thought his
   deliverance was, Acts xii. 9. Sometimes the people of God are thus
   prevented with the blessings of his goodness before they are aware. We
   were like those that are recovered to health (so Dr. Hammond reads it);
   "such a comfortable happy change it was to us, as life from the dead or
   sudden ease from exquisite pain; we thought ourselves in a new world."
   And the surprise of it put them into such an ecstasy and transport of
   joy that they could scarcely contain themselves within the bounds of
   decency in the expressions of it: Our mouth was filled with laughter
   and our tongue with singing. Thus they gave vent to their joy, gave
   glory to their God, and gave notice to all about them what wonders God
   had wrought for them. Those that were laughed at now laugh and a new
   song is put into their mouths. It was a laughter of joy in God, not
   scorn of their enemies. 3. The notice which their neighbours took of
   it: They said among the heathen, Jehovah, the God of Israel, has done
   great things for that people, such as our gods cannot do for us. The
   heathen had observed their calamity and had triumphed in it, Jer. xxii.
   8, 9; Ps. cxxxvii. 7. Now they could not but observe their deliverance
   and admire that. It put a reputation upon those that had been scorned
   and despised, and made them look considerable; besides, it turned
   greatly to the honour of God, and extorted from those that set up other
   gods in competition with him an acknowledgment of his wisdom, power,
   and providence. 4. The acknowledgments which they themselves made of
   it, v. 3. The heathen were but spectators, and spoke of it only as
   matter of news; they had no part nor lot in the matter; but the people
   of God spoke of it as sharers in it, (1.) With application: "He has
   done great things for us, things that we are interested in and have
   advantage by." Thus it is comfortable speaking of the redemption Christ
   has wrought out as wrought out for us. Who loved me, and gave himself
   for me. (2.) With affection: "Whereof we are glad. The heathen are
   amazed at it, and some of them angry, but we are glad." While Israel
   went a whoring from their God joy was forbidden them (Hos. ix. 1); but
   now that the iniquity of Jacob was purged by the captivity, and their
   sin taken away, now God makes them to rejoice. It is the repenting
   reforming people that are, and shall be, the rejoicing people. Observe
   here, [1.] God's appearances for his people are to be looked upon as
   great things. [2.] God is to be eyed as the author of all the great
   things done for the church. [3.] It is good to observe how the church's
   deliverances are for us, that we may rejoice in them.

Hope for the Sorrowful.

   4 Turn again our captivity, O Lord, as the streams in the south.   5
   They that sow in tears shall reap in joy.   6 He that goeth forth and
   weepeth, bearing precious seed, shall doubtless come again with
   rejoicing, bringing his sheaves with him.

   These verses look forward to the mercies that were yet wanted. Those
   that had come out of captivity were still in distress, even in their
   own land (Neh. i. 3), and many yet remained in Babylon; and therefore
   they rejoiced with trembling, and bore upon their hearts the grievances
   that were yet to be redressed. We have here, 1. A prayer for the
   perfecting of their deliverance (v. 4): "Turn again our captivity. Let
   those that have returned to their own land be eased of the burdens
   which they are yet groaning under. Let those that remain in Babylon
   have their hearts stirred up, as ours were, to take the benefit of the
   liberty granted." The beginnings of mercy are encouragements to us to
   pray for the completing of it. And while we are here in this world
   there will still be matter for prayer, even when we are most furnished
   with matter for praise. And, when we are free and in prosperity
   ourselves, we must not be unmindful of our brethren that are in trouble
   and under restraint. The bringing of those that were yet in captivity
   to join with their brethren that had returned would be as welcome to
   both sides as streams of water in those countries, which, lying far
   south, were parched and dry. As cold water to a thirsty soul, so would
   this good news be from that far country, Prov. xxv. 25. 2. A promise
   for their encouragement to wait for it, assuring them that, though they
   had now a sorrowful time, yet it would end well. But the promise is
   expressed generally, that all the saints may comfort themselves with
   this confidence, that their seedness of tears will certainly end in a
   harvest of joy at last, v. 5, 6. (1.) Suffering saints have a seedness
   of tears. They are in tears often; they share in the calamities of
   human life, and commonly have a greater share in them than others. But
   they sow in tears; they do the duty of an afflicted state and so answer
   the intentions of the providences they are under. Weeping must not
   hinder sowing; when we suffer ill we must be doing well. Nay, as the
   ground is by the rain prepared for the seed, and the husbandman
   sometimes chooses to sow in the wet, so we must improve times of
   affliction, as disposing us to repentance, and prayer, and humiliation.
   Nay, there are tears which are themselves the seed that we must sow,
   tears of sorrow for sin, our own and others, tears of sympathy with the
   afflicted church, and the tears of tenderness in prayer and under the
   word. These are precious seed, such as the husbandman sows when corn is
   dear and he has but little for his family, and therefore weeps to part
   with it, yet buries it under ground, in expectation of receiving it
   again with advantage. Thus does a good man sow in tears. (2.) They
   shall have a harvest of joy. The troubles of the saints will not last
   always, but, when they have done their work, shall have a happy period.
   The captives in Babylon were long sowing in tears, but at length they
   were brought forth with joy, and then they reaped the benefit of their
   patient suffering, and brought their sheaves with them to their own
   land, in their experiences of the goodness of God to them. Job, and
   Joseph, and David, and many others, had harvests of joy after a
   sorrowful seedness. Those that sow in the tears of godly sorrow shall
   reap in the joy of a sealed pardon and a settled peace. Those that sow
   to the spirit, in this vale of tears, shall of the spirit reap life
   everlasting, and that will be a joyful harvest indeed. Blessed are
   those that mourn, for they shall be for ever comforted.
     __________________________________________________________________

P S A L M S

  PSALM CXXVII.

   This is a family-psalm, as divers before were state-poems and
   church-poems. It is entitled (as we read it) "for Solomon," dedicated
   to him by his father. He having a house to build, a city to keep, and
   seed to raise up to his father, David directs him to look up to God,
   and to depend upon his providence, without which all his wisdom, care,
   and industry, would not serve. Some take it to have been penned by
   Solomon himself, and it may as well be read, "a song of Solomon," who
   wrote a great many; and they compare it with the Ecclesiastes, the
   scope of both being the same, to show the vanity of worldly care and
   how necessary it is that we keep in favour with God. On him we must
   depend, I. For wealth, ver. 1, 2. II. For heirs to leave it to, ver.
   3-5. In singing this psalm we must have our eye up unto God for success
   in all our undertakings and a blessing upon all our comforts and
   enjoyments, because every creature is that to us which he makes it to
   be and no more.

Dependence on Providence; God the Giver of Prosperity.

   A song of degrees for Solomon.

   1 Except the Lord build the house, they labour in vain that build it:
   except the Lord keep the city, the watchman waketh but in vain.   2 It
   is vain for you to rise up early, to sit up late, to eat the bread of
   sorrows: for so he giveth his beloved sleep.   3 Lo, children are a
   heritage of the Lord: and the fruit of the womb is his reward.   4 As
   arrows are in the hand of a mighty man; so are children of the youth.
   5 Happy is the man that hath his quiver full of them: they shall not be
   ashamed, but they shall speak with the enemies in the gate.

   We are here taught to have a continual regard to the divine Providence
   in all the concerns of this life. Solomon was cried up for a wise man,
   and would be apt to lean to his own understanding and forecast, and
   therefore his father teaches him to look higher, and to take God along
   with him in his undertakings. He was to be a man of business, and
   therefore David instructed him how to manage his business under the
   direction of his religion. Parents, in teaching their children, should
   suit their exhortations to their condition and occasions. We must have
   an eye to God,

   I. In all the affairs and business of the family, even of the royal
   family, for kings' houses are no longer safe than while God protects
   them. We must depend upon God's blessing and not our own contrivance,
   1. For the raising of a family: Except the Lord build the house, by his
   providence and blessing, those labour in vain, though ever so
   ingenious, that build it. We may understand it of the material house:
   except the Lord bless the building it is to no purpose for men to
   build, any more than for the builders of Babel, who attempted in
   defiance of heaven, or Hiel, who built Jericho under a curse. If the
   model and design be laid in pride and vanity, or if the foundations be
   laid in oppression and injustice (Hab. ii. 11, 12), God certainly does
   not build there; nay, if God be not acknowledged, we have no reason to
   expect his blessing, and without his blessing all is nothing. Or,
   rather, it is to be understood of the making of a family considerable
   that was mean; men labour to do this by advantageous matches, offices,
   employments, purchases; but all in vain, unless God build up the
   family, and raise the poor out of the dust. The best-laid project fails
   unless God crown it with success. See Mal. i. 4. 2. For the securing of
   a family or a city (for this is what the psalmist particularly
   mentions): if the guards of the city cannot secure it without God, much
   less can the good man of the house save his house from being broken up.
   Except the Lord keep the city from fire, from enemies, the watchmen,
   who go about the city, or patrol upon the walls of it, though they
   neither slumber nor sleep, wake but in vain, for a raging fire may
   break out, the mischief of which the timeliest discoveries may not be
   able to prevent. The guards may be slain, or the city betrayed and
   lost, by a thousand accidents, which the most watchful sentinel or most
   cautious governor could not obviate. 3. For the enriching of a family;
   this is a work of time and thought, but cannot be effected without the
   favour of Providence any more than that which is the product of one
   happy turn: "It is vain for you to rise up early and sit up late, and
   so to deny yourselves your bodily refreshments, in the eager pursuit of
   the wealth of the world." Usually, those that rise early do not care
   for sitting up late, nor can those that sit up late easily persuade
   themselves to rise early; but there are some so hot upon the world that
   they will do both, will rob their sleep to pay their cares. And they
   have as little comfort in their meals as in their rest; they eat the
   bread of sorrows. It is part of our sentence that we eat our bread in
   the sweat of our face; but those go further: all their days they eat in
   darkness, Eccl. v. 17. They are continually fell of care, which
   embitters their comforts, and makes their lives a burden to them. All
   this is to get money, and all in vain except God prosper them, for
   riches are not always to men of understanding, Eccl. ix. 11. Those that
   love God, and are beloved of him, have their minds easy and live very
   comfortably without this ado. Solomon was called Jedidiah--Beloved of
   the Lord (2 Sam. xii. 25); to him the kingdom was promised, and then it
   was in vain for Absalom to rise up early, to wheedle the people, and
   for Adonijah to make such a stir, and to say, I will be king. Solomon
   sits still, and, being beloved of the Lord, to him he gives sleep and
   the kingdom too. Note, (1.) Inordinate excessive care about the things
   of this world is a vain a d fruitless thing. We weary ourselves for
   vanity if we have it, and often weary ourselves in vain for it, Hag. i.
   6, 9. (2.) Bodily sleep is God's gift to his beloved. We owe it to his
   goodness that our sleep is safe (Ps. iv. 8), that it is sweet, Jer.
   xxxi. 25, 26. God gives us sleep as he gives it to his beloved when
   with it he gives us grace to lie down in his fear (our souls returning
   to him and reposing in him as our rest), and when we awake to be still
   with him and to use the refreshment we have by sleep in his service. He
   gives his beloved sleep, that is, quietness and contentment of mind,
   and comfortable enjoyment of what is present and a comfortable
   expectation of what is to come. Our care must be to keep ourselves in
   the love of God, and then we may be easy whether we have little or much
   of this world.

   II. In the increase of the family. He shows, 1. That children are God's
   gift, v. 3. If children are withheld it is God that withholds them
   (Gen. xxx. 2); if they are given, it is God that gives them (Gen.
   xxxiii. 5); and they are to us what he makes them, comforts or crosses.
   Solomon multiplied wives, contrary to the law, but we never read of
   more than one son that he had; for those that desire children as a
   heritage from the Lord must receive them in the way that he is pleased
   to give them, by lawful marriage to one wife. Mal. ii. 15, therefore
   one, that he might seek a seed of God. But they shall commit whoredom
   and shall not increase. Children are a heritage, and a reward, and are
   so to be accounted, blessings and not burdens; for he that sends mouths
   will send meat if we trust in him. Obed-edom had eight sons, for the
   Lord blessed him because he had entertained the ark, 1 Chron. xxvi. 5.
   Children are a heritage for the Lord, as well as from him; they are my
   children (says God) which thou hast borne unto me (Ezek. xvi. 20); and
   they are most our honour and comfort when they are accounted to him for
   a generation. 2. That they are a good gift, and a great support and
   defence to a family: As arrows are in the hand of a mighty man, who
   knows how to use them for his own safety and advantage, so are children
   of the youth, that is, children born to their parents when they are
   young, which are the strongest and most healthful children, and are
   grown up to serve them by the time they need their service; or, rather,
   children who are themselves young; they are instruments of much good to
   their parents and families, which may fortify themselves with them
   against their enemies. The family that has a large stock of children is
   like a quiver full of arrows, of different sizes we may suppose, but
   all of use one time or other; children of different capacities and
   inclinations may be several ways serviceable to the family. He that has
   a numerous issue may boldly speak with his enemy in the gate in
   judgment; in battle he needs not fear, having so many good seconds, so
   zealous, so faithful, and in the vigour of youth, 1 Sam. ii. 4, 5.
   Observe here, Children of the youth are arrows in the hand, which, with
   prudence, may be directed aright to the mark, God's glory and the
   service of their generation; but afterwards, when they have gone abroad
   into the world, they are arrows out of the hand; it is too late to bend
   them then. But these arrows in the hand too often prove arrows in the
   heart, a constant grief to their godly parents, whose gray hairs they
   bring with sorrow to the grave.
     __________________________________________________________________

P S A L M S

  PSALM CXXVIII.

   This, as the former, is a psalm for families. In that we were taught
   that the prosperity of our families depends upon the blessing of God;
   in this we are taught that the only way to obtain that blessing which
   will make our families comfortable is to live in the fear of God and in
   obedience to him. Those that do so, in general, shall be blessed (ver.
   1, 2, 4), In particular, I. They shall be prosperous and successful in
   their employments, ver. 2. II. Their relations shall be agreeable, ver.
   3. III. They shall live to see their families brought up, ver. 6. IV.
   They shall have the satisfaction of seeing the church of God in a
   flourishing condition, ver. 5, 6. We must sing this psalm in the firm
   belief of this truth, That religion and piety are the best friends to
   outward prosperity, giving God the praise that it is so and that we
   have found it so, and encouraging ourselves and others with it.

Blessedness of the Godly.

   A song of degrees.

   1 Blessed is every one that feareth the Lord; that walketh in his ways.
     2 For thou shalt eat the labour of thine hands: happy shalt thou be,
   and it shall be well with thee.   3 Thy wife shall be as a fruitful
   vine by the sides of thine house: thy children like olive plants round
   about thy table.   4 Behold, that thus shall the man be blessed that
   feareth the Lord.   5 The Lord shall bless thee out of Zion: and thou
   shalt see the good of Jerusalem all the days of thy life.   6 Yea, thou
   shalt see thy children's children, and peace upon Israel.

   It is here shown that godliness has the promise of the life that now is
   and of that which is to come.

   I. It is here again and again laid down as an undoubted truth that
   those who are truly holy are truly happy. Those whose blessed state we
   are here assured of are such as fear the Lord and walk in his ways,
   such as have a deep reverence of God upon their spirits and evidence it
   by a regular and constant conformity to his will. Where the fear of God
   is a commanding principle in the heart the tenour of the conversation
   will be accordingly; and in vain do we pretend to be of those that fear
   God if we do not make conscience both of keeping to his ways and not
   trifling in them or drawing back. Such are blessed (v. 1), and shall be
   blessed, v. 4. God blesses them, and his pronouncing them blessed makes
   them so. They are blessed now, they shall be blessed still, and for
   ever. This blessedness, arising from this blessing, is here secured, 1.
   To all the saints universally: Blessed is everyone that fears the Lord,
   whoever he be; in every nation he that fears God and works
   righteousness is accepted of him, and therefore is blessed whether he
   be high or low, rich or poor, in the world; if religion rule him, it
   will protect and enrich him. 2. To such a saint in particular: Thus
   shall the man be blessed, not only the nation, the church in its public
   capacity, but the particular person in his private interests. 3. We are
   encouraged to apply it to ourselves (v. 2): "Happy shalt thou be; thou
   mayest take the comfort of the promise, and expect the benefit of it,
   as if it were directed to thee by name, if thou fear God and walk in
   his ways. Happy shalt thou be, that is, It shall be well with thee;
   whatever befals thee, good shall be brought out of it; it shall be well
   with thee while thou livest, better when thou diest, and best of all to
   eternity." It is asserted (v. 4) with a note commanding attention:
   Behold, thus shall the man be blessed; behold it by faith in the
   promise; behold it by observation in the performance of the promise;
   behold it with assurance that it shall be so, for God is faithful, and
   with admiration that it should be so, for we merit no favour, no
   blessing, from him.

   II. Particular promises are here made to godly people, which they may
   depend upon, as far as is for God's glory and their good; and that is
   enough.

   1. That, by the blessing of God, they shall get an honest livelihood
   and live comfortably upon it. It is not promised that they shall live
   at ease, without care or pains, but, Thou shalt eat the labour of thy
   hands. Here is a double promise, (1.) That they shall have something to
   do (for an idle life is a miserable uncomfortable life) and shall have
   health, and strength, and capacity of mind to do it, and shall not be
   forced to be beholden to others for necessary food, and to live, as the
   disabled poor do, upon the labours of other people. It is as much a
   mercy as it is a duty with quietness to work and eat our own bread, 2
   Thess. 3:12. (2.) That they shall succeed in their employments, and
   they and theirs shall enjoy what they get; others shall not come and
   eat the bread out of their mouths, nor shall it be taken from them
   either by oppressive rulers or invading enemies. God will not blast it
   and blow upon it (as he did, Hag. 1:9), and his blessing will make a
   little go a great way. It is very pleasant to enjoy the fruits of our
   own industry; as the sleep, so the food, of a labouring man is sweet.

   2. That they shall have abundance of comfort in their family-relations.
   As a wife and children are very much a man's care, so, if by the grace
   of God they are such as they should be, they are very much a man's
   delight, as much as any creature-comfort. (1.) The wife shall be as a
   vine by the sides of the house, not only as a spreading vine which
   serves for an ornament, but as a fruitful vine which is for profit, and
   with the fruit whereof both God and man are honoured, Judg. ix. 13. The
   vine is a weak and tender plant, and needs to be supported and
   cherished, but it is a very valuable plant, and some think (because all
   the products of it were prohibited to the Nazarites) it was the tree of
   knowledge itself. The wife's place is the husband's house; there her
   business lies, and that is her castle. Where is Sarah thy wife? Behold,
   in the tent; where should she be else? Her place is by the sides of the
   house, not under-foot to be trampled on, nor yet upon the house-top to
   domineer (if she be so, she is but as the grass upon the house-top, in
   the next psalm), but on the side of the house, being a rib out of the
   side of the man. She shall be a loving wife, as the vine, which cleaves
   to the house-side, an obedient wife, as the vine, which is pliable, and
   grows as it is directed. She shall be fruitful as the vine, not only in
   children, but in the fruits of wisdom, and righteousness, and good
   management, the branches of which run over the wall (Gen. xlix. 22; Ps.
   lxxx. 11), like a fruitful vine, not cumbering the ground, nor bringing
   forth sour grapes, or grapes of Sodom, but good fruit. (2.) The
   children shall be as olive plants, likely in time to be olive-trees,
   and, though wild by nature, yet grafted into the good olive, and
   partaking of its root and fatness, Rom. xi. 17. It is pleasant to
   parents who have a table spread, though but with ordinary fare, to see
   their children round about it, to have many children, enough to
   surround it, and those with them, and not scattered, or the parents
   forced from them. Job makes it one of the first instances of his former
   prosperity that his children were about him, Job xxix. 5. Parents love
   to have their children at table, to keep up the pleasantness of the
   table-talk, to have them in health, craving food and not physic, to
   have them like olive-plants, straight and green, sucking in the sap of
   their good education, and likely in due time to be serviceable.

   3. That they shall have those things which God has promised and which
   they pray for: The Lord shall bless thee out of Zion, where the ark of
   the covenant was, and where the pious Israelites attended with their
   devotions. Blessings out of Zion are the best-blessings, which flow,
   not from common providence, but from special grace, Ps. xx. 2.

   4. That they shall live long, to enjoy the comforts of the rising
   generations: "Thou shalt see thy children's children, as Joseph, Gen.
   l. 23. Thy family shall be built up and continued, and thou shalt have
   the pleasure of seeing it." Children's children, if they be good
   children, are the crown of old men (Prov. xvii. 6), who are apt to be
   fond of their grandchildren.

   5. That they shall see the welfare of God's church, and the land of
   their nativity, which every man who fears God is no less concerned for
   than for the prosperity of his own family. "Thou shalt be blessed in
   Zion's blessing, and wilt think thyself so. Thou shalt see the good of
   Jerusalem as long as thou shalt live, though thou shouldest live long,
   and shalt not have thy private comforts allayed and embittered by
   public troubles." A good man can have little comfort in seeing his
   children's children, unless withal he see peace upon Israel, and have
   hopes of transmitting the entail of religion pure and entire to those
   that shall come after him, for that is the best inheritance.
     __________________________________________________________________

P S A L M S

  PSALM CXXIX.

   This psalm relates to the public concerns of God's Israel. It is not
   certain when it was penned, probably when they were in captivity in
   Babylon, or about the time of their return. I. They look back with
   thankfulness for the former deliverances God had wrought for them and
   their fathers out of the many distresses they had been in from time to
   time, ver. 1-4. II. They look forward with a believing prayer for and a
   prospect of the destruction of all the enemies of Zion, ver. 5-8. In
   singing this psalm we may apply it both ways to the Gospel-Israel,
   which, like the Old-Testament Israel, has weathered many a storm and is
   still threatened by many enemies.

Domestic Happiness.

   A song of degrees.

   1 Many a time have they afflicted me from my youth, may Israel now say:
     2 Many a time have they afflicted me from my youth: yet they have not
   prevailed against me.   3 The plowers plowed upon my back: they made
   long their furrows.   4 The Lord is righteous: he hath cut asunder the
   cords of the wicked.

   The church of God, in its several ages, is here spoken of, or, rather,
   here speaks, as one single person, now old and gray-headed, but calling
   to remembrance the former days, and reflecting upon the times of old.
   And, upon the review, it is found, 1. That the church has been often
   greatly distressed by its enemies on earth: Israel may now say, "I am
   the people that has been oppressed more than any people, that has been
   as a speckled bird, pecked at by all the birds round about," Jer. xii.
   9. It is true, they brought their troubles upon themselves by their
   sins; it was for them that God punished them; but it was for the
   peculiarity of their covenant, and the singularities of their religion,
   that their neighbours hated and persecuted them. "For these many a time
   have they afflicted me from my youth." Note, God's people have always
   had many enemies, and the state of the church, from its infancy, has
   frequently been an afflicted state. Israel's youth was in Egypt, or in
   the times of the Judges; then they were afflicted, and thenceforward
   more or less. The gospel-church, ever since it had a being, has been at
   times afflicted; and it bore this yoke most of all in its youth,
   witness the ten persecutions which the primitive church groaned under.
   The ploughers ploughed upon my back, v. 3. We read (Ps. cxxv. 3) of the
   rod of the wicked upon the lot of the righteous, where we rather
   expected the plough, to mark it out for themselves; here we read of the
   plough of the wicked upon the back of the righteous, where we rather
   expected to find the rod. But the metaphors in these places may be said
   to be crossed; the sense however of both is the same, and is too plain,
   that the enemies of God's people have all along used them very
   barbarously. They tore them, as the husbandman tears the ground with
   his plough-share, to pull them to pieces and get all they could out of
   them, and so to wear out the saints of the Most High, as the ground is
   worn out that has been long tilled, tilled (as we say) quite out of
   heart. When God permitted them to plough thus he intended it for his
   people's good, that, their fallow ground being thus broken up, he might
   sow the seeds of his grace upon them, and reap a harvest of good fruit
   from them: howbeit, the enemies meant not so, neither did their hearts
   think so (Isa. x. 7); they made long their furrows, never knew when to
   have done, aiming at nothing less than the destruction of the church.
   Many by the furrows they made on the backs of God's people understand
   the stripes they gave them. The cutters cut upon my back, so they read
   it. The saints have often had trials of cruel scourgings (probably the
   captives had) and cruel mockings (for we read of the scourge or lash of
   the tongue, Heb. xi. 36), and so it was fulfilled in Christ, who gave
   his back to the smiters, Isa. l. 6. Or it may refer to the desolations
   they made of the cities of Israel. Zion shall, for your sake, be
   ploughed as a field, Mic. iii. 12. 2. That the church has been always
   graciously delivered by her friend in heaven. (1.) The enemies'
   projects have been defeated. They have afflicted the church, in hopes
   to ruin it, but they have not gained their point. Many a storm it has
   weathered; many a shock, and many a brunt, it has borne; and yet it is
   in being: They have not prevailed against me. One would wonder how this
   ship has lived at sea, when it has been tossed with tempests, and all
   the waves and billows have gone over it. Christ has built his church
   upon a rock, and the gates of hell have not prevailed against it, nor
   ever shall. (2.) The enemies' power has been broken: God has cut
   asunder the cords of the wicked, has cut their gears, their traces, and
   so spoiled their ploughing, has cut their scourges, and so spoiled
   their lashing, has cut the bands of union by which they were combined
   together, has cut the bands of captivity in which they held God's
   people. God has many ways of disabling wicked men to do the mischief
   they design against his church and shaming their counsels. These words,
   The Lord is righteous, may refer either to the distresses or to the
   deliverances of the church. [1.] The Lord is righteous in suffering
   Israel to be afflicted. This the people of God were always ready to
   own, that, how unjust soever their enemies were, God was just in all
   that was brought upon them, Neh. ix. 33. [2.] The Lord is righteous in
   not suffering Israel to be ruined; for he has promised to preserve it a
   people to himself, and he will be as good as his word. He is righteous
   in reckoning with their persecutors, and rendering to them a
   recompence, 2 Thess. i. 6.

God's Regard to His Church.

   5 Let them all be confounded and turned back that hate Zion.   6 Let
   them be as the grass upon the housetops, which withereth afore it
   groweth up:   7 Wherewith the mower filleth not his hand; nor he that
   bindeth sheaves his bosom.   8 Neither do they which go by say, The
   blessing of the Lord be upon you: we bless you in the name of the Lord.

   The psalmist, having triumphed in the defeat of the many designs that
   had been laid as deep as hell to ruin the church, here concludes his
   psalm as Deborah did her song, So let all thy enemies perish, O Lord!
   Judg. v. 31.

   I. There are many that hate Zion, that hate Zion's God, his worship,
   and his worshippers, that have an antipathy to religion and religious
   people, that seek the ruin of both, and do what they can that God may
   not have a church in the world.

   II. We ought to pray that all their attempts against the church may be
   frustrated, that in them they may be confounded and turned back with
   shame, as those that have not been able to bring to pass their
   enterprise and expectation: Let them all be confounded is as much as,
   They shall be all confounded. The confusion imprecated and predicted is
   illustrated by a similitude; while God's people shall flourish as the
   loaded palm-tree, or the green and fruitful olive, their enemies shall
   wither as the grass upon the house-top. As men they are not to be
   feared, for they shall be made as grass, Isa. li. 12. But as they are
   enemies to Zion they are so certainly marked for ruin that they may be
   looked upon with as much contempt as the grass on the house-tops, which
   is little, and short, and sour, and good for nothing. 1. It perishes
   quickly: It withers before it grows up to any maturity, having no root;
   and the higher its place is, which perhaps is its pride, the more it is
   exposed to the scorching heat of the sun, and consequently the sooner
   does it wither. It withers before it is plucked up, so some read it.
   The enemies of God's church wither of themselves, and stay not till
   they are rooted out by the judgments of God. 2. It is of no use to any
   body; nor are they any thing but the unprofitable burdens of the earth,
   nor will their attempts against Zion ever ripen or come to any head,
   nor, whatever they promise themselves, will they get any more by them
   than the husbandman does by the grass on his house-top. Their harvest
   will be a heap in the day of grief, Isa. xvii. 11.

   III. No wise man will pray God to bless the mowers or reapers, v. 8.
   Observe, 1. It has been an ancient and laudable custom not only to
   salute and wish a good day to strangers and travellers, but
   particularly to pray for the prosperity of harvest-labourers. Thus Boas
   prayed for his reapers. Ruth ii. 4, The Lord be with you. We must thus
   acknowledge God's providence, testify our good-will to our neighbours,
   and commend their industry, and it will be accepted of God as a pious
   ejaculation if it come from a devout and upright heart. 2. Religious
   expressions, being sacred things, must never be made use of in light
   and ludicrous actions. Mowing the grass on the house-top would be a
   jest, and therefore those that have a reverence for the name of God
   will not prostitute to it the usual forms of salutation, which savoured
   of devotion; for holy things must not be jested with. 3. It is a
   dangerous thing to let the church's enemies have our good wishes in
   their designs against the church. If we wish them God speed, we are
   partakers of their evil deeds, 2 John 11. When it is said, None will
   bless them, and show them respect, more is implied, namely, that all
   wise and good people will cry out shame on them, and beg of God to
   defeat them; and woe to those that have the prayers of the saints
   against them. I cursed his habitation, Job v. 3.
     __________________________________________________________________

P S A L M S

  PSALM CXXX.

   This psalm relates not to any temporal concern, either personal or
   public, but it is wholly taken up with the affairs of the soul. It is
   reckoned one of the seven penitential psalms, which have sometimes been
   made use of by penitents, upon their admission into the church; and, in
   singing it, we are all concerned to apply it to ourselves. The psalmist
   here expresses, I. His desire towards God, ver. 1, 2. II. His
   repentance before God, ver. 3, 4. III. His attendance upon God, ver. 5,
   6. IV. His expectations from God, ver. 7, 8. And, as in water face
   answers to face, so does the heart of one humble penitent to another.

God's Regard to His Church.

   A song of degrees.

   1 Out of the depths have I cried unto thee, O Lord.   2 Lord, hear my
   voice: let thine ears be attentive to the voice of my supplications.
   3 If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?
   4 But there is forgiveness with thee, that thou mayest be feared.

   In these verses we are taught,

   I. Whatever condition we are in, though ever so deplorable, to continue
   calling upon God, v. 1. The best men may sometimes be in the depths, in
   great trouble and affliction, and utterly at a loss what to do, in the
   depths of distress and almost in the depths of despair, the spirit low
   and dark, sinking and drooping, cast down and disquieted. But, in the
   greatest depths, it is our privilege that we may cry unto God and be
   heard. A prayer may reach the heights of heaven, though not out of the
   depths of hell, yet out of the depths of the greatest trouble we can be
   in in this world, Jeremiah's out of the dungeon, Daniel's out of the
   den, and Jonah's out of the fish's belly. It is our duty and interest
   to cry unto God, for that is the likeliest way both to prevent our
   sinking lower and to recover us out of the horrible pit and miry clay,
   Ps. xl. 1, 2.

   II. While we continue calling upon God to assure ourselves of an answer
   of peace from him; for this is that which David in faith prays for (v.
   2): Lord, hear my voice, my complaint and prayer, and let thy ears be
   attentive to the voice both of my afflictions and of my supplications.

   III. We are taught to humble ourselves before the justice of God as
   guilty in his sight, and unable to answer him for one of a thousand of
   our offences (v. 3): If thou, Lord, shouldst mark iniquities, O Lord!
   who shall stand? His calling God Lord twice, in so few words, Jah and
   Adonai, is very emphatic, and intimates a very awful sense of God's
   glorious majesty and a dread of his wrath. Let us learn here, 1. To
   acknowledge our iniquities, that we cannot justify ourselves before
   God, or plead Not guilty. There is that which is remarkable in our
   iniquities and is liable to be animadverted upon. 2. To own the power
   and justice of God, which are such that, if he were extreme to mark
   what we do amiss, there would be no hopes of coming off. His eye can
   discover enough in the best man to ground a condemnation upon; and, if
   he proceed against us, we have no way to help ourselves, we cannot
   stand, but shall certainly be cast. If God deal with us in strict
   justice, we are undone; if he make remarks upon our iniquities, he will
   find them to be many and great, greatly aggravated and very provoking;
   and then, if he should proceed accordingly, he would shut us out from
   all hope of his favour and shut us up under his wrath; and what could
   we do to help ourselves? We could not make our escape, nor resist not
   bear up under his avenging hand. 3. Let us admire God's patience and
   forbearance; we should be undone if he were to mark iniquities, and he
   knows it, and therefore bears with us. It is of his mercy that we are
   not consumed by his wrath.

   IV. We are taught to cast ourselves upon the pardoning mercy of God,
   and to comfort ourselves with that when we see ourselves obnoxious to
   his justice, v. 4. Here is, 1. God's grace discovered, and pleaded with
   him, by a penitent sinner: But there is forgiveness with thee. It is
   our unspeakable comfort, in all our approaches to God, that there is
   forgiveness with him, for that is what we need. He has put himself into
   a capacity to pardon sin; he has declared himself gracious and
   merciful, and ready to forgive, Exod. xxxiv. 6, 7. He has promised to
   forgive the sins of those that do repent. Never any that dealt with him
   found him implacable, but easy to be entreated, and swift to show
   mercy. With us there is iniquity, and therefore it is well for us that
   with him there is forgiveness. There is a propitiation with thee, so
   some read it. Jesus Christ is the great propitiation, the ransom which
   God has found; he is ever with him, as advocate for us, and through him
   we hope to obtain forgiveness. 2. Our duty designed in that discovery,
   and inferred from it: "There is forgiveness with thee, not that thou
   mayest be made bold with and presumed upon, but that thou mayest be
   feared--in general, that thou mayest be worshipped and served by the
   children of men, who, being sinners, could have no dealings with God,
   if he were not a Master that could pass by a great many faults." But
   this encourages us to come into his service that we shall not be turned
   off for every misdemeanour; no, nor for any, if we truly repent. This
   does in a special manner invite those who have sinned to repent, and
   return to the fear of God, that he is gracious and merciful, and will
   receive them upon their repentance, Joel ii. 13; Matt. iii. 2. And,
   particularly, we are to have a holy awe and reverence of God's
   pardoning mercy (Hos. iii. 5, They shall fear the Lord, and his
   goodness); and then we may expect the benefit of the forgiveness that
   is with God when we make it the object of our holy fear.

Encouragement to Trust in and Depend upon God.

   5 I wait for the Lord, my soul doth wait, and in his word do I hope.
   6 My soul waiteth for the Lord more than they that watch for the
   morning: I say, more than they that watch for the morning.   7 Let
   Israel hope in the Lord: for with the Lord there is mercy, and with him
   is plenteous redemption.   8 And he shall redeem Israel from all his
   iniquities.

   Here, I. The psalmist engages himself to trust in God and to wait for
   him, v. 5, 6. Observe, 1. His dependence upon God, expressed in a
   climax, it being a a song of degrees, or ascents: "I wait for the Lord;
   from him I expect relief and comfort, believing it will come, longing
   till it does come, but patiently bearing the delay of it, and resolving
   to look for it from no other hand. My soul doth wait; I wait for him in
   sincerity, and not in profession only. I am an expectant, and it is for
   the Lord that my soul waits, for the gifts of his grace and the
   operations of his power." 2. The ground of that dependence: In his word
   do I hope. We must hope for that only which he has promised in his
   word, and not for the creatures of our own fancy and imagination; we
   must hope for it because he has promised it, and not from any opinion
   of our own merit. 3. The degree of that dependence--"more than those
   that watch for the morning, who are, (1.) Well-assured that the morning
   will come; and so am I that God will return in mercy to me, according
   to his promise; for God's covenant is more firm than the ordinances of
   day and night, for they shall come to an end, but that is everlasting."
   (2.) Very desirous that it would come. Sentinels that keep guard upon
   the walls, those that watch with sick people, and travellers that are
   abroad upon their journey, long before day wish to see the dawning of
   the day; but more earnestly does this good man long for the tokens of
   God's favour and the visits of his grace, and more readily will he be
   aware of his first appearances than they are of day. Dr. Hammond reads
   it thus, My soul hastens to the Lord, from the guards in the morning,
   the guards in the morning, and gives this sense of it, "To thee I daily
   betake myself, early in the morning, addressing my prayers, and my very
   soul, before thee, at the time that the priests offer their morning
   sacrifice."

   II. He encourages all the people of God in like manner to depend upon
   him and trust in him: Let Israel hope in the Lord and wait for him; not
   only the body of the people, but every good man, who surnames himself
   by the name of Israel, Isa. xliv. 5. Let all that devote themselves to
   God cheerfully stay themselves upon him (v. 7, 8), for two reasons:--1.
   Because the light of nature discovers to us that there is mercy with
   him, that the God of Israel is a merciful God and the Father of
   mercies. Mercy is with him; not only inherent in his nature, but it is
   his delight, it is his darling attribute; it is with him in all his
   works, in all his counsels. 2. Because the light of the gospel
   discovers to us that there is redemption with him, contrived by him,
   and to be wrought out in the fulness of time; it was in the beginning
   hidden in God. See here, (1.) The nature of this redemption; it is
   redemption from sin, from all sin, and therefore can be no other than
   that eternal redemption which Jesus Christ became the author of; for it
   is he that saves his people from their sins (Matt. i. 21), that redeems
   them from all iniquity (Tit. ii. 14), and turns away ungodliness from
   Jacob, Rom. xi. 26. It is he that redeems us both from the condemning
   and from the commanding power of sin. (2.) The riches of this
   redemption; it is plenteous redemption; there is an all-sufficient
   fulness of merit and grace in the Redeemer, enough for all, enough for
   each; enough for me, says the believer. Redemption from sin includes
   redemption from all other evils, and therefore is a plenteous
   redemption. (3.) The persons to whom the benefits of this redemption
   belong: He shall redeem Israel, Israel according to the spirit, all
   those who are in covenant with God, as Israel was, and who are
   Israelites indeed, in whom is no guile.
     __________________________________________________________________

P S A L M S

  PSALM CXXXI.

   This psalm is David's profession of humility, humbly made, with
   thankfulness to God for his grace, and not in vain-glory. It is
   probable enough that (as most interpreters suggest) David made this
   protestation in answer to the calumnies of Saul and his courtiers, who
   represented David as an ambitious aspiring man, who, under pretence of
   a divine appointment, sought the kingdom, in the pride of his heart.
   But he appeals to God, that, on the contrary, I. He aimed at nothing
   high nor great, ver. 1. II. He was very easy in every condition which
   God allotted him (ver. 2); and therefore, III. He encourages all good
   people to trust in God as he did, ver. 3. Some have made it an
   objection against singing David's psalms that there are many who cannot
   say, "My heart is not haughty," &c. It is true there are; but we may
   sing it for the same purpose that we read it, to teach and admonish
   ourselves, and one another, what we ought to be, with repentance that
   we have come short of being so, and humble prayer to God for his grace
   to make us so.

Humble Confidence.

   A song of degrees of David.

   1 Lord, my heart is not haughty, nor mine eyes lofty: neither do I
   exercise myself in great matters, or in things too high for me.   2
   Surely I have behaved and quieted myself, as a child that is weaned of
   his mother: my soul is even as a weaned child.   3 Let Israel hope in
   the Lord from henceforth and for ever.

   Here are two things which will be comforts to us:--

   I. Consciousness of our integrity. This was David's rejoicing, that his
   heart could witness for him that he had walked humbly with his God,
   notwithstanding the censures he was under and the temptations he was
   in.

   1. He aimed not at a high condition, nor was he desirous of making a
   figure in the world, but, if God had so ordered, could have been well
   content to spend all his days, as he did in the beginning of them, in
   the sheep-folds. His own brother, in a passion, charged him with pride
   (1 Sam. xvii. 28), but the charge was groundless and unjust. God, who
   searches the heart, knew, (1.) That he had no conceited opinion of
   himself, or his own merits: Lord, my heart is not haughty. Humble
   saints cannot think so well of themselves as others think of them, are
   not in love with their own shadow, nor do they magnify their own
   attainments or achievements. The love of God reigning in the heart will
   subdue all inordinate self-love. (2.) That he had neither a scornful
   nor an aspiring look: "My eyes are not lofty, either to look with envy
   upon those that are above me or to look with disdain upon those that
   are below me." Where there is a proud heart there is commonly a proud
   look (Prov. vi. 17), but the humble publican will not so much as lift
   up his eyes. (3.) That he did not employ himself in things above his
   station, in things too great or too high for him. He did not employ
   himself in studies too high; he made God's word his meditation, and did
   not amuse himself with matters of nice speculation or doubtful
   disputation, or covet to be wise above what is written. To know God and
   our duty is learning sufficiently high for us. He did not employ
   himself in affairs too great; he followed his ewes, and never set up
   for a politician; no, nor for a soldier; for, when his brethren went to
   the wars, he staid at home to keep the sheep. It is our wisdom, and
   will be our praise, to keep within our sphere, and not to intrude into
   things which we have not seen, or meddle with that which does not
   belong to us. Princes and scholars must not exercise themselves in
   matters too great, too high, for men: and those in a low station, and
   of ordinary capacities, must not pretend to that which is out of their
   reach, and which they were not cut out for. Those will fall under due
   shame that affect undue honours.

   2. He was well reconciled to every condition that God placed him in (v.
   2): I have behaved and quieted myself as a child that is weaned of his
   mother. As he had not proudly aimed at the kingdom, so, since God had
   appointed him to it, he had not behaved insolently towards any, nor
   been restless in his attempts to get the crown before the time set;
   but, (1.) He had been as humble as a little child about the age of a
   weanling, as manageable and governable, and as far from aiming at high
   things; as entirely at God's disposal as the child at the disposal of
   the mother or nurse; as far from taking state upon him, though anointed
   to be king, or valuing himself upon the prospect of his future
   advancement, as a child in the arms. Our Saviour has taught us humility
   by this comparison (Matt. xviii. 3); we must become as little children.
   (2.) He had been as indifferent to the wealth and honour of this world
   as a child is to the breast when it is thoroughly weaned from it. I
   have levelled and quieted myself (so Dr. Hammond reads it) as a child
   that is weaned. This intimates that our hearts are naturally as
   desirous of worldly things as the babe is of the breast, and in like
   manner relish them, cry for them, are fond of them, play with them, and
   cannot live without them. But, by the grace of God, a soul that is
   sanctified, is weaned from those things. Providence puts wormwood upon
   the breast, and that helps to wean us. The child is perhaps cross and
   fretful while it is in the weaning and thinks itself undone when it has
   lost the breast. But in a day or two it is forgotten; the fret is over,
   and it accommodates itself well enough to a new way of feeding, cares
   no longer for milk, but can bear strong meat. Thus does a gracious soul
   quiet itself under the loss of that which it loved and disappointment
   in that which it hoped for, and is easy whatever happens, lives, and
   lives comfortably, upon God and the covenant-grace, when creatures
   prove dry breasts. When our condition is not to our mind we must bring
   our mind to our condition; and then we are easy to ourselves and all
   about us; then our souls are as a weaned child.

   II. Confidence in God; and this David recommends to all Israel of God,
   no doubt from his own experience of the benefit of it (v. 3): Let
   Israel hope in the Lord, and let them continue to do so henceforth and
   for ever. Though David could himself wait patiently and quietly for the
   crown designed him, yet perhaps Israel, the people whose darling he
   was, would be ready to attempt something in favour of him before the
   time; and therefore endeavours to quiet them too, and bids them hope in
   the Lord that they should see a happy change of the face of affairs in
   due time. Thus it is good to hope and quietly to wait for the salvation
   of the Lord.
     __________________________________________________________________

P S A L M S

  PSALM CXXXII.

   It is probable that this psalm was penned by Solomon, to be sung at the
   dedication of the temple which he built according to the charge his
   father gave him, 1 Chron. xxviii. 2, &c. Having fulfilled his trust, he
   begs of God to own what he had done. I. He had built this house for the
   honour and service of God; and when he brings the ark into it, the
   token of God's presence, he desires that God himself would come and
   take possession of it, ver. 8-10. With these words Solomon concluded
   his prayer, 2 Chron. vi. 41, 42. II. He had built it in pursuance of
   the orders he had received from his father, and therefore his pleas to
   enforce these petitions refer to David. 1. He pleads David's piety
   towards God, ver. 1-7. 2. He pleads God's promise to David, ver. 11-18.
   The former introduces his petition: the latter follows it as an answer
   to it. In singing this psalm we must have a concern for the gospel
   church as the temple of God, and a dependence upon Christ as David our
   King, in whom the mercies of God are sure mercies.

Solomon's Prayer for Divine Favour.

   A song of degrees.

   1 Lord, remember David, and all his afflictions:   2 How he sware unto
   the Lord, and vowed unto the mighty God of Jacob;   3 Surely I will not
   come into the tabernacle of my house, nor go up into my bed;   4 I will
   not give sleep to mine eyes, or slumber to mine eyelids,   5 Until I
   find out a place for the Lord, a habitation for the mighty God of
   Jacob.   6 Lo, we heard of it at Ephratah: we found it in the fields of
   the wood.   7 We will go into his tabernacles: we will worship at his
   footstool.   8 Arise, O Lord, into thy rest; thou, and the ark of thy
   strength.   9 Let thy priests be clothed with righteousness; and let
   thy saints shout for joy.   10 For thy servant David's sake turn not
   away the face of thine anointed.

   In these verses we have Solomon's address to God for his favour to him
   and to his government, and his acceptance of his building a house to
   God's name. Observe,

   I. What he pleads--two things:--

   1. That what he had done was in pursuance of the pious vow which his
   father David had made to build a house for God. Solomon was a wise man,
   yet pleads not any merit of his own: "I am not worthy, for whom thou
   shouldst do this; but, Lord, remember David, with whom thou madest the
   covenant" (as Moses prayed, Exod. xxxii. 13, Remember Abraham, the
   first trustee of the covenant); "remember all his afflictions, all the
   troubles of his life, which his being anointed was the occasion of," or
   his care and concern about the ark, and what an uneasiness it was to
   him that the ark was in curtains, 2 Sam. vii. 2. Remember all his
   humility and meekness (so some read it), all that pious and devout
   affection with which he had made the following vow. Note, It is not
   amiss for us to put God in mind of our predecessors in profession, of
   their afflictions, their services, and their sufferings, of God's
   covenant with them, the experiences they have had of his goodness, the
   care they took of, and the many prayers they put up for, those that
   should come after them. We may apply it to Christ, the Son of David,
   and to all his afflictions: "Lord, remember the covenant made with him
   and the satisfaction made by him. Remember all his offerings (Ps. xx.
   3), that is, all his sufferings." He especially pleads the solemn vow
   that David had made as soon as ever he was settled in his government,
   and before he was well settled in a house of his own, that he would
   build a house for God. Observe, (1.) Whom he bound himself to, to the
   Lord, to the mighty God of Jacob. Vows are to be made to God, who is a
   party as well as a witness. The Lord is the Mighty One of Jacob,
   Jacob's God, and a mighty one, whose power is engaged for Jacob's
   defence and deliverance. Jacob is weak, but the God of Jacob is a
   mighty one. (2.) What he bound himself to do, to find out a place for
   the Lord, that is, for the ark, the token of his presence. He had
   observed in the law frequent mention of the place that God would choose
   to put his name there, to which all the tribes should resort. When he
   came to the crown there was no such place; Shiloh was deserted, and no
   other place was pitched upon, for want of which the feasts of the Lord
   were not kept with due solemnity. "Well," says David, "I will find out
   such a place for the general rendezvous of all the tribes, a place of
   habitation for the Mighty One of Jacob, a place for the ark, where
   there shall be room both for the priests and people to attend upon it."
   (3.) How intent he was upon it; he would not settle in his bed, till he
   had brought this matter to some head, v. 3, 4. The thing had been long
   talked of, and nothing done, till at last David, when he went out one
   morning about public business, made a vow that before night he would
   come to a resolution in this matter, and would determine the place
   either where the tent should be pitched for the reception of the ark,
   at the beginning of his reign, or rather where Solomon should build the
   temple, which was not fixed till the latter end of his reign, just
   after the pestilence with which he was punished for numbering the
   people (1 Chron. xxii. 1, Then David said, This is the house of the
   Lord); and perhaps it was upon occasion of that judgment that he made
   this vow, being apprehensive that one of God's controversies with him
   was for his dilatoriness in this matter. Note, When needful work is to
   be done for God it is good for us to task ourselves, and tie ourselves
   to a time, because we are apt to put off. It is good in the morning to
   cut out work for the day, binding ourselves that we will do it before
   we sleep, only with submission to Providence; for we know not what a
   day may bring forth. Especially in the great work of conversion to God
   we must be thus solicitous, thus zealous; we have good reason to
   resolve that we will not enjoy the comforts of this life till we have
   laid a foundation for hopes of a better.

   2. That it was in pursuance of the expectations of the people of
   Israel, v. 6, 7. (1.) They were inquisitive after the ark; for they
   lamented its obscurity, 1 Sam. vii. 2. They heard of it at Ephratah
   (that is, at Shiloh, in the tribe of Ephraim); there they were told it
   had been, but it was gone. They found it, at last, in the fields of the
   wood, that is, in Kirjath-jearim, which signifies the city of woods.
   Thence all Israel fetched it, with great solemnity, in the beginning of
   David's reign (1 Chron. xiii. 6), so that in building his house for the
   ark Solomon had gratified all Israel. They needed not to go about to
   seek the ark anymore; they now knew where to find it. (2.) They were
   resolved to attend it: "Let us but have a convenient place, and we will
   go into his tabernacle, to pay our homage there; we will worship at his
   footstool as subjects and suppliants, which we neglected to do, for
   want of such a place, in the days of Saul," 1 Chron. xiii. 3.

   II. What he prays for, v. 8-10. 1. That God would vouchsafe, not only
   to take possession of, but to take up his residence in, this temple
   which he had built: Arise, O Lord! into thy rest, and let this be it,
   thou, even the ark of thy strength, the pledge of thy presence, thy
   mighty presence. 2. That God would give grace to the ministers of the
   sanctuary to do their duty: Let thy priests be clothed with
   righteousness; let them appear righteous both in their administrations
   and in their conversations, and let both be according to the rule.
   Note, Righteousness is the best ornament of a minister. Holiness
   towards God, and goodness towards all men, are habits for ministers of
   the necessity of which there is no dispute. "They are thy priests, and
   will therefore discredit their relation to thee if they be not clothed
   with righteousness." 3. That the people of God might have the comfort
   of the due administration of holy ordinances among them: Let thy saints
   shout for joy. They did so when the ark was brought into the city of
   David (2 Sam. vi. 15); they will do so when the priests are clothed
   with righteousness. A faithful ministry is the joy of the saints; it is
   the matter of it; it is a friend and a furtherance to it; we are
   helpers of your joy, 2 Cor. i. 24. 4. That Solomon's own prayer, upon
   occasion of the dedicating of the temple, might be accepted of God:
   "Turn not away the face of thy anointed, that is, deny me not the
   things I have asked of thee, send me not away ashamed." He pleads, (1.)
   That he was the anointed of the Lord, and this he pleads as a type of
   Christ, the great anointed, who, in his intercession, urges his
   designation to his office. He is God's anointed, and therefore the
   Father hears him always. (2.) That he was the son of David: "For his
   sake do not deny me;" and this is the Christian's plea: "For the sake
   of Christ" (our David), "in whom thou art well pleased, accept me." He
   is David, whose name signifies beloved; and we are made accepted in the
   beloved. He is God's servant, whom he upholds, Isa. xlii. 1. "We have
   no merit of our own to plead, but for his sake, in whom there is a
   fulness of merit, let us find favour." When we pray for the prosperity
   of the church we may pray with great boldness, for Christ's sake, who
   purchased the church with his own blood. "Let both ministers and people
   do their duty."

God's Choice of Zion; God's Promises to Zion.

   11 The Lord hath sworn in truth unto David; he will not turn from it;
   Of the fruit of thy body will I set upon thy throne.   12 If thy
   children will keep my covenant and my testimony that I shall teach
   them, their children shall also sit upon thy throne for evermore.   13
   For the Lord hath chosen Zion; he hath desired it for his habitation.
   14 This is my rest for ever: here will I dwell; for I have desired it.
     15 I will abundantly bless her provision: I will satisfy her poor
   with bread.   16 I will also clothe her priests with salvation: and her
   saints shall shout aloud for joy.   17 There will I make the horn of
   David to bud: I have ordained a lamp for mine anointed.   18 His
   enemies will I clothe with shame: but upon himself shall his crown
   flourish.

   These are precious promises, confirmed by an oath, that the heirs of
   them might have strong consolation, Heb. vi. 17, 18. It is all one
   whether we take them as pleas urged in the prayer or as answers
   returned to the prayer; believers know how to make use of the promises
   both ways, with them to speak to God and in them to hear what God the
   Lord will speak to us. These promises relate to the establishment both
   in church and state, both to the throne of the house of David and to
   the testimony of Israel fixed on Mount Zion. The promises concerning
   Zion's hill are as applicable to the gospel-church as these concerning
   David's seed are to Christ, and therefore both pleadable by us and very
   comfortable to us. Here is,

   I. The choice God made of David's house and Zion hill. Both were of
   divine appointment.

   1. God chose David's family for the royal family and confirmed his
   choice by an oath, v. 11, 12. David, being a type of Christ, was made
   king with an oath: The Lord hath sworn and will not repent, will not
   turn from it. Did David swear to the Lord (v. 2) that he would find him
   a house? The Lord swore to David that he would build him a house; for
   God will be behind with none of his people in affections or assurances.
   The promise made to David refers, (1.) To a long succession of kings
   that should descend from his loins: Of the fruit of thy body will I set
   upon thy throne, which was fulfilled in Solomon; David himself lived to
   see it with great satisfaction, 1 Kings i. 48. The crown was also
   entailed conditionally upon his heirs for ever: If thy children, in
   following ages, will keep my covenant and my testimony that I shall
   teach them. God himself engaged to teach them, and he did his part;
   they had Moses and the prophets, and all he expects is that they should
   keep what he taught them, and keep to it, and then their children shall
   sit upon thy throne for evermore. Kings are before God upon their good
   behaviour, and their commission from him runs quamdiu se bene
   gesserint--during good behaviour. The issue of this was that they did
   not keep God's covenant, and so the entail was at length cut off, and
   the sceptre departed from Judah by degrees. (2.) To an everlasting
   successor, a king that should descend from his loins of the increase of
   whose government and peace there shall be no end. St. Peter applies
   this to Christ, nay, he tells us that David himself so understood it.
   Acts ii. 30, He knew that God had sworn with an oath to him that of the
   fruit of his loins, according to the flesh, he would raise up Christ to
   sit on his throne; and in the fulness of time he did so, and gave him
   the throne of his father David, Luke i. 32. He did fulfill the
   condition of the promise; he kept God's covenant and his testimony, did
   his Father's will, and in all things pleased him; and therefore to him,
   and his spiritual seed, the promise shall be made good. He, and the
   children God has given him, all believers, shall sit upon the throne
   for evermore, Rev. iii. 21.

   2. God chose Zion hill for the holy hill, and confirmed his choice by
   the delight he took in it, v. 13, 14. He chose the Mount Zion which he
   loved (Ps. lxxviii. 68); he chose it for the habitation of his ark, and
   said of it, This is my rest for ever, and not merely my residence for a
   time, as Shiloh was. Zion was the city of David; he chose it for the
   royal city because God chose it for the holy city. God said, Here will
   I dwell, and therefore David said, Here will I dwell, for here he
   adhered to his principle, It is good for me to be near to God. Zion
   must be here looked upon as a type of the gospel-church, which is
   called Mount Zion (Heb. xii. 22), and in it what is here said of Zion
   has its full accomplishment. Zion was long since ploughed as a field,
   but the church of Christ is the house of the living God (1 Tim. iii.
   15), and it is his rest for ever, and shall be blessed with his
   presence always, even to the end of the world. The delight God takes in
   his church, and the continuance of his presence with his church, are
   the comfort and joy of all its members.

   II. The choice blessings God has in store for David's house and Zion
   hill. Whom God chooses he will bless.

   1. God, having chosen Zion hill, promises to bless that,

   (1.) With the blessings of the life that now is; for godliness has the
   promise of them, v. 15. The earth shall yield her increase; where
   religion is set up there shall be provision, and in blessing God will
   bless it (Ps. lxvii. 6); he will surely and abundantly bless it. And a
   little provision, with an abundant blessing upon it, will be more
   serviceable, as well as more comfortable, than a great deal without
   that blessing. God's people have a special blessing upon common
   enjoyments, and that blessing puts a peculiar sweetness into them. Nay,
   the promise goes further: I will satisfy her poor with bread. Zion has
   her own poor to keep; and it is promised that God will take care even
   of them. [1.] By his providence they shall be kept from wanting; they
   shall have provision enough. If there be scarcity, the poor are the
   first that feel it, so that it is a sure sign of plenty if they have
   sufficient. Zion's poor shall not want, for God has obliged all the
   sons of Zion to be charitable to the poor, according to their ability,
   and the church must take care that they be not neglected, Acts vi. 1.
   [2.] By his grace they shall be kept from complaining; though they have
   but dry bread, yet they shall be satisfied. Zion's poor have, of all
   others, reason to be content with a little of this world, because they
   have better things prepared for them. And this may be understood
   spiritually of the provision that is made for the soul in the word and
   ordinances; God will abundantly bless that for the nourishment of the
   new man, and satisfy the poor in spirit with the bread of life. What
   God sanctifies to us we shall and may be satisfied with.

   (2.) With the blessings of the life that is to come, things pertaining
   to godliness (v. 16), which is an answer to the prayer, v. 9. [1.] It
   was desired that the priests might be clothed with righteousness; it is
   here promised that God will clothe them with salvation, not only save
   them, but make them and their administrations instrumental for the
   salvation of his people; they shall both save themselves and those that
   hear them, and add those to the church that shall be saved. Note, Whom
   God clothes with righteousness he will clothe with salvation; we must
   pray for righteousness and then with it God will give salvation. [2.]
   It was desired that the saints might shout for joy; it is promised that
   they shall shout aloud for joy. God gives more than we ask, and when he
   gives salvation he will give an abundant joy.

   2. God, having chosen David's family, here promises to bless that also
   with suitable blessings. (1.) Growing power: There, in Zion, will I
   make the horn of David to bud, v. 17. The royal dignity shall increase
   more and more, and constant additions he made to the lustre of it.
   Christ is the horn of salvation (denoting a plentiful and powerful
   salvation) which God has raised up, and made to bud, in the house of
   his servant David. David had promised to use his power for God's glory,
   to cut off the horns of the wicked, and to exalt the horns of the
   righteous (Ps. lxxv. 10); in recompence for it God here promises to
   make his horn to bud, for to those that have power, and use it well,
   more shall be given. (2.) Lasting honour: I have ordained a lamp for my
   anointed. Thou wilt light my candle, Ps. xviii. 28. That lamp is likely
   to burn brightly which God ordains. A lamp is a successor, for, when a
   lamp is almost out, another may be lighted by it; it is a succession,
   for by this means David shall not want a man to stand before God.
   Christ is the lamp and the light of the world. (3.) Complete victory:
   "His enemies, who have formed designs against him, will I clothe with
   shame, when they shall see their designs baffled." Let the enemies of
   all good governors expect to be clothed with shame, and especially the
   enemies of the Lord Jesus and his government, who shall rise, in the
   great day, to everlasting shame and contempt. (4.) Universal
   prosperity: Upon himself shall his crown flourish, that is, his
   government shall be more and more his honour. This was to have its full
   accomplishment in Jesus Christ, whose crown of honour and power shall
   never fade, nor the flowers of it wither. The crowns of earthly princes
   endure not to all generations (Prov. xxvii. 24), but Christ's crown
   shall endure to all eternity and the crowns reserved for his faithful
   subjects are such as fade not away.
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P S A L M S

  PSALM CXXXIII.

   This psalm is a brief encomium on unity and brotherly love, which, if
   we did not see the miseries of discord among men, we should think
   needless; but we cannot say too much, it were well if we could say
   enough, to persuade people to live together in peace. Some conjecture
   that David penned this psalm upon occasion of the union between the
   tribes when they all met unanimously to make him king. It is a psalm of
   general use to all societies, smaller and larger, civil and sacred.
   Here is, I. The doctrine laid down of the happiness of brotherly love,
   ver. 1. II. The illustration of that doctrine, in two similitudes, ver.
   2, 3. III. The proof of it, in a good reason given for it (ver. 3); and
   then we are left to make the application, which we ought to do in
   singing it, provoking ourselves and one another to holy love. The
   contents of this psalm in our Bibles, are short, but very proper; it is
   "the benefit of the communion of saints."

Brotherly Love.

   A song of degrees of David.

   1 Behold, how good and how pleasant it is for brethren to dwell
   together in unity!   2 It is like the precious ointment upon the head,
   that ran down upon the beard, even Aaron's beard: that went down to the
   skirts of his garments;   3 As the dew of Hermon, and as the dew that
   descended upon the mountains of Zion: for there the Lord commanded the
   blessing, even life for evermore.

   Here see, I. What it is that is commended--brethren's dwelling together
   in unity, not only not quarrelling, and devouring one another, but
   delighting in each other with mutual endearments, and promoting each
   other's welfare with mutual services. Sometimes it is chosen, as the
   best expedient for preserving peace, that brethren should live asunder
   and at a distance from each other; that indeed may prevent enmity and
   strife (Gen. xiii. 9), but the goodness and pleasantness are for
   brethren to dwell together and so to dwell in unity, to dwell even as
   one (so some read it), as having one heart, one soul, one interest.
   David had many sons by many wives; probably he penned this psalm for
   their instruction, to engage them to love another, and, if they had
   done this, much of the mischief that arose in his family would have
   been happily prevented. The tribes of Israel had long had separate
   interests during the government of the Judges, and it was often of bad
   consequence; but now that they were united under one common head he
   would have them sensible how much it was likely to be for their
   advantage, especially since now the ark was fixed, and with it the
   place of their rendezvous for public worship and the centre of their
   unity. Now let them live in love.

   II. How commendable it is: Behold, how good and how pleasant it is! It
   is good in itself, agreeable to the will of God, the conformity of
   earth to heaven. It is good for us, for our honour and comfort. It is
   pleasant and pleasing to God and all good men; it brings constant
   delight to those who do thus live in unity. Behold, how good! We cannot
   conceive or express the goodness and pleasantness of it. Behold it is a
   rare thing, and therefore admirable. Behold and wonder that there
   should be so much goodness and pleasantness among men, so much of
   heaven on this earth! Behold it is an amiable thing, which will attract
   our hearts. Behold it is an exemplary thing, which, where it is, is to
   be imitated by us with a holy emulation.

   III. How the pleasantness of it is illustrated.

   1. It is fragrant as the holy anointing oil, which was strongly
   perfumed, and diffused its odours, to the great delight of all the
   bystanders, when it was poured upon the head of Aaron, or his successor
   the high priest, so plentifully that it ran down the face, even to the
   collar or binding of the garment, v. 2. (1.) This ointment was holy. So
   must our brotherly love be, with a pure heart, devoted to God. We must
   love those that are begotten for his sake that begat, 1 John v. 1. (2.)
   This ointment was a composition made up by a divine dispensatory; God
   appointed the ingredients and the quantities. Thus believers are taught
   of God to love one another; it is a grace of his working in us. (3.) It
   was very precious, and the like to it was not to be made for any common
   use. Thus holy love is, in the sight of God, of great price; and that
   is precious indeed which is so in God's sight. (4.) It was grateful
   both to Aaron himself and to all about him. So is holy love; it is like
   ointment and perfume which rejoice the heart. Christ's love to mankind
   was part of that oil of gladness with which he was anointed above his
   fellows. (5.) Aaron and his sons were not admitted to minister unto the
   Lord till they were anointed with this ointment, nor are our services
   acceptable to God without this holy love; if we have it not we are
   nothing, 1 Cor. xiii. 1, 2.

   2. It is fructifying. It is profitable as well as pleasing; it is as
   the dew; it brings abundance of blessings along with it, as numerous as
   the drops of dew. It cools the scorching heat of men's passions, as the
   evening dews cool the air and refresh the earth. It contributes very
   much to our fruitfulness in every thing that is good; it moistens the
   heart, and makes it tender and fit to receive the good seed of the
   word; as, on the contrary, malice and bitterness unfit us to receive
   it, 1 Pet. ii. 1. It is as the dew of Hermon, a common hill (for
   brotherly love is the beauty and benefit of civil societies), and as
   the dew that descended upon the mountains of Zion, a holy hill, for it
   contributes greatly to the fruitfulness of sacred societies. Both
   Hermon and Zion will wither without this dew. It is said of the dew
   that it tarrieth not for man, nor waiteth for the sons of men, Mic. v.
   7. Nor should our love to our brethren stay for theirs to us (that is
   publican's love), but should go before it--that is divine love.

   IV. The proof of the excellency of brotherly love. Loving people are
   blessed people. For, 1. They are blessed of God, and therefore blessed
   indeed: There, where brethren dwell together in unity, the Lord
   commands the blessing, a complicated blessing, including all blessings.
   It is God's prerogative to command the blessing, man can but beg a
   blessing. Blessings according to the promise are commanded blessings,
   for he has commanded his covenant for ever. Blessings that take effect
   are commanded blessings, for he speaks and it is done. 2. They are
   everlastingly blessed. The blessing which God commands on those that
   dwell in love is life for evermore; that is the blessing of blessings.
   Those that dwell in love not only dwell in God, but do already dwell in
   heaven. As the perfection of love is the blessedness of heaven, so the
   sincerity of love is the earnest of that blessedness. Those that live
   in love and peace shall have the God of love and peace with them now,
   and they shall be with him shortly, with him for ever, in the world of
   endless love and peace. How good then is it, and how pleasant!
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P S A L M S

  PSALM CXXXIV.

   This is the last of the fifteen songs of degrees; and, if they were at
   any time sung all together in the temple-service, it is fitly made the
   conclusion of them, for the design of it is to stir up the ministers to
   go on with their work in the night, when the solemnities of the day
   were over. Some make this psalm to be a dialogue. I. In the first two
   verses, the priests or Levites who sat up all night to keep the watch
   of the house of the Lord are called upon to spend their time while they
   were upon the guard, not in idle talk, but in the acts of devotion. II.
   In the last verse those who were thus called upon to praise God pray
   for him that gave them the exhortation, either the high priest or the
   captain of the guard. Or thus: those who did that service did mutually
   exhort one another and pray for one another. In singing this psalm we
   must both stir up ourselves to give glory to God and encourage
   ourselves to hope for mercy and grace from him.

A Call to Bless God.

   A song of degrees.

   1 Behold, bless ye the Lord, all ye servants of the Lord, which by
   night stand in the house of the Lord.   2 Lift up your hands in the
   sanctuary, and bless the Lord.   3 The Lord that made heaven and earth
   bless thee out of Zion.

   This psalm instructs us concerning a two-fold blessing:--

   I. Our blessing God, that is, speaking well of him, which here we are
   taught to do, v. 1, 2. 1. It is a call to the Levites to do it. They
   were the servants of the Lord by office, appointed to minister in holy
   things; they attended the sanctuary, and kept the charge of the house
   of the Lord, Num. iii. 6, &c. Some of them did by night stand in the
   house of the Lord, to guard the holy things of the temple, that they
   might not be profaned, and the rich things of the temple, that they
   might not be plundered. While the ark was in curtains there was the
   more need of guards upon it. They attended likewise to see that neither
   the fire on the altar nor the lamps in the candlestick went out.
   Probably it was usual for some devout and pious Israelites to sit up
   with them; we read of one that departed not from the temple night or
   day, Luke ii. 37. Now these are here called upon to bless the Lord.
   Thus they must keep themselves awake by keeping themselves employed.
   Thus they must redeem time for holy exercises; and how can we spend our
   time better than in praising God? It would be an excellent piece of
   husbandry to fill up the vacancies of time with pious meditations and
   ejaculations; and surely it is a very modest and reasonable to converse
   with God when we have nothing else to do. Those who stood in the house
   of the Lord must remember where they were, and that holiness and holy
   work became that house. Let them therefore bless the Lord; let them all
   do it in concert, or each by himself; let them lift up their hands in
   the doing of it, in token of the lifting up of their hearts. Let them
   lift up their hands in holiness (so Dr. Hammond reads it) or in
   sanctification, as it is fit when they lift them up in the sanctuary;
   and let them remember that when they were appointed to wash before they
   went in to minister they were thereby taught to lift up holy hands in
   prayer and praise. 2. It is a call to us to do it, who, as Christians,
   are made priests to our God, and Levites, Isa. lxvi. 21. We are the
   servants of the Lord; we have a place and a name in his house, in his
   sanctuary; we stand before him to minister to him. Even by night we are
   under his eye and have access to him. Let us therefore bless the Lord,
   and again bless him; think and speak of his glory and goodness. Let us
   lift up our hands in prayer, in praise, in vows; let us do our work
   with diligence and cheerfulness, and an elevation of mind. This
   exhortation is ushered in with Behold! a note commanding attention.
   Look about you, Sirs, when you are in God's presence, and conduct
   yourselves accordingly.

   II. God's blessing us, and that is doing well for us, which we are here
   taught to desire, v. 3. Whether it is the watchmen's blessing their
   captain, or the Levites' blessing the high priest, or whoever was their
   chief (as many take it, because it is in the singular number, The Lord
   bless thee), or whether the blessing is pronounced by one upon many
   ("The Lord bless thee, each of you in particular, thee and thee; you
   that are blessing God, the Lord bless you"), is not material. We may
   learn, 1. That we need desire no more to make us happy than to be
   blessed of the Lord, for those whom he blesses are blessed indeed. 2.
   That blessings out of Zion, spiritual blessings, the blessings of the
   covenant, and of communion with God, are the best blessings, which we
   should be most earnest for. 3. It is a great encouragement to us, when
   we come to God for a blessing, that it is he who made heaven and earth,
   and therefore has all the blessings of both at his disposal, the upper
   and nether springs. 4. We ought to beg these blessings, not only for
   ourselves, but for others also; not only, The Lord bless me, but, The
   Lord bless thee, thus testifying our belief of the fulness of divine
   blessings, that there is enough for others as well as for us, and our
   good-will also to others. We must pray for those that exhort us. Though
   the less is blessed of the greater (Heb. vii. 7), yet the greater must
   be prayed for by the less.
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P S A L M S

  PSALM CXXXV.

   This is one of the Hallelujah-psalms; that is the title of it, and that
   is the Amen of it, both its Alpha and its Omega. I. It begins with a
   call to praise God, particularly a call to the "servants of the Lord"
   to praise him, as in the foregoing psalm, ver. 1-3. II. It goes on to
   furnish us with matter for praise. God is to be praised, 1. As the God
   of Jacob, ver. 4. 2. As the God of gods, ver. 5. 3. As the God of the
   whole world, ver. 6, 7. 4. As a terrible God to the enemies of Israel,
   ver. 8-11. 5. As a gracious God to Israel, both in what he had done for
   them and what he would do, ver. 12-14. 6. As the only living God, all
   other gods being vanity and a lie, ver. 15-18. III. It concludes with
   another exhortation to all persons concerned to praise God, ver. 19-21.
   In singing this psalm our hearts must be filled, as well as our mouths,
   with the high praises of God.

Majesty and Goodness of God.

   1 Praise ye the Lord. Praise ye the name of the Lord; praise him, O ye
   servants of the Lord.   2 Ye that stand in the house of the Lord, in
   the courts of the house of our God,   3 Praise the Lord; for the Lord
   is good: sing praises unto his name; for it is pleasant.   4 For the
   Lord hath chosen Jacob unto himself, and Israel for his peculiar
   treasure.

   Here is, 1. The duty we are called to--to praise the Lord, to praise
   his name; praise him, and again praise him. We must not only thank him
   for what he has done for us, but praise him for what he is in himself
   and has done for others; take all occasions to speak well of God and to
   give his truths and ways a good word. 2. The persons that are called
   upon to do this--the servants of the Lord, the priests and Levites that
   stand in his house, and all the devout and pious Israelites that stand
   in the courts of his house to worship there, v. 2. Those that have most
   reason to praise God who are admitted to the privileges of his house,
   and those see most reason who there behold his beauty and taste his
   bounty; from them it is expected, for to that end they enjoy their
   places. Who should praise him if they do not? 3. The reasons why we
   should praise God. (1.) Because he whom we are to praise is good, and
   goodness is that which every body will speak well of. He is good to
   all, and we must give him the praise of that. His goodness is his
   glory, and we must make mention of it to his glory. (2.) Because the
   work is its own wages: Sing praises to his name, for it is pleasant. It
   is best done with a cheerful spirit, and we shall have the pleasure of
   having done our duty. It is a heaven upon earth to be praising God; and
   the pleasure of that should quite put our mouths out of taste for the
   pleasures of sin. (3.) Because of the peculiar privileges of God's
   people (v. 4): The Lord hath chosen Jacob to himself, and therefore
   Jacob is bound to praise him; for therefore God chose a people to
   himself that they might be unto him for a name and a praise (Jer. xiii.
   11), and therefore Jacob has abundant matter for praise, being thus
   dignified and distinguished. Israel is God's peculiar treasure above
   all people (Exod. xix. 5); they are his Segullah, a people appropriated
   to him, and that he has a delight in, precious in his sight and
   honourable. For this distinguishing surprising favour, if the seed of
   Jacob do not praise him, they are the most unworthy ungrateful people
   under the sun.

Majesty and Goodness of God.

   5 For I know that the Lord is great, and that our Lord is above all
   gods.   6 Whatsoever the Lord pleased, that did he in heaven, and in
   earth, in the seas, and all deep places.   7 He causeth the vapours to
   ascend from the ends of the earth; he maketh lightnings for the rain;
   he bringeth the wind out of his treasuries.   8 Who smote the firstborn
   of Egypt, both of man and beast.   9 Who sent tokens and wonders into
   the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.
   10 Who smote great nations, and slew mighty kings;   11 Sihon king of
   the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:
   12 And gave their land for a heritage, a heritage unto Israel his
   people.   13 Thy name, O Lord, endureth for ever; and thy memorial, O
   Lord, throughout all generations.   14 For the Lord will judge his
   people, and he will repent himself concerning his servants.

   The psalmist had suggested to us the goodness of God, as the proper
   matter of our cheerful praises; here he suggests to us the greatness of
   God as the proper matter of our awful praises; and on this he is most
   copious, because this we are less forward to consider.

   I. He asserts the doctrine of God's greatness (v. 5): The Lord is
   great, great indeed, who knows no limits of time or place. He asserts
   it with assurance, "I know that he is so; know it not only by
   observation of the proofs of it, but by belief of the revelation of it.
   I know it; I am sure of it; I know it by my own experience of the
   divine greatness working on my soul." He asserts it with a holy
   defiance of all pretenders, though they should join in confederacy
   against him. He is not only above any god, but above all gods,
   infinitely above them, between him and them there is no comparison.

   II. He proves him to be a great God by the greatness of his power, v.
   6. 1. He has an absolute power, and may do what he will: Whatsoever the
   Lord pleased, that did he, and none could control him, or say unto him,
   What doest thou? He does what he pleases, because he pleases, and gives
   not an account of any of his matters. 2. He has an almighty power and
   can do what he will; if he will work, none shall hinder. 3. This
   absolute almighty power is of universal extent; he does what he will in
   heaven, in earth, in the seas, and in all the deep places that are in
   the bottom of the sea or the bowels of the earth. The gods of the
   heathen can do nothing; but our God can do any thing and does do every
   thing.

   III. He gives instances of his great power,

   1. In the kingdom of nature, v. 7. All the powers of nature prove the
   greatness of the God of nature, from whom they are derived and on whom
   they depend. The chain of natural causes was not only framed by him at
   first, but is still preserved by him. (1.) It is by his power that
   exhalations are drawn up from the terraqueous globe. The heat of the
   sun raises them, but it has that power from God, and therefore it is
   given as an instance of the glory of God that nothing is hidden from
   the heat of the sun, Ps. xix. 6. He causes the vapours to ascend (not
   only unhelped, but unseen, by us) from the earth, from the ends of the
   earth, that is, from the seas, by which the earth is surrounded. (2.)
   It is he who, out of those vapours so raised, forms the rain, so that
   the earth is no loser by the vapours it sends up, for they are returned
   with advantage in fruitful showers. (3.) Out of the same vapours (such
   is his wonderful power) he makes lightnings or the rain; by them he
   opens the bottles of heaven, and shakes the clouds, that they may water
   the earth. Here are fire and water thoroughly reconciled by divine
   omnipotence. They come together, and yet the water does not quench the
   fire, nor the fire lick up the water, as fire from heaven did when God
   pleased, 1 Kings xviii. 38. (4.) The same exhalations, to serve another
   purpose, are converted into winds, which blow where they list, from
   what point of the compass they will, and we are so far from directing
   them that we cannot tell whence they come nor whither they go, but God
   brings them out of his treasuries with as much exactness and design as
   a prudent prince orders money to issue out of his exchequer.

   2. In the kingdoms of men; and here he mentions the great things God
   had formerly done for his people Israel, which were proofs of God's
   greatness as well as of his goodness, and confirmations of the truth of
   the scriptures of the Old Testament, which began to be written by
   Moses, the person employed in working those miracles. Observe God's
   sovereign dominion and irresistible power, (1.) In bringing Israel out
   of Egypt, humbling Pharaoh by many plagues, and so forcing him to let
   them go. These plagues are called tokens and wonders, because they came
   not in the common course of providence, but there was something
   miraculous in each of them. They were sent upon Pharaoh and all his
   servants, his subjects; but the Israelites, whom God claimed for his
   servants, his son, his first-born, his free-born, were exempted from
   them, and no plague came nigh their dwelling. The death of the
   first-born both of men and cattle was the heaviest of all the plagues,
   and that which gained the point. (2.) In destroying the kingdoms of
   Canaan before them, v. 10. Those that were in possession of the land
   designed for Israel had all possible advantages for keeping possession.
   The people were numerous, and warlike, and confederate against Israel.
   They were great nations. Yet, if a great nation has a meek and
   mean-spirited prince, it lies exposed; but these great nations had
   mighty kings, and yet they were all smitten and slain--Sihon and Og,
   and all the kingdoms of Canaan, v. 10, 11. No power of hell or earth
   can prevent the accomplishment of the promise of God when the time, the
   set time, for it has come. (3.) In settling them in the land of
   promise. He that gives kingdoms to whomsoever he pleases gave Canaan to
   be a heritage to Israel his people. It came to them by inheritance, for
   their ancestors had the promise of it, though not the possession; and
   it descended as an inheritance to their seed. This was done long
   before, yet God is now praised for it; and with good reason, for the
   children were now enjoying the benefit of it.

   IV. He triumphs in the perpetuity of God's glory and grace. 1. Of his
   glory (v. 13): Thy name, O God! endures for ever. God's manifestations
   of himself to his people have everlasting fruits and consequences. What
   God doeth it shall be for ever, Eccl. iii. 14. His name endures for
   ever in the constant and everlasting praises of his people; his
   memorial endures, has endured hitherto, and shall still endure
   throughout all generations of the church. This seems to refer to Exod.
   iii. 15, where, when God had called himself the God of Abraham, Isaac,
   and Jacob, he adds, This is my name for ever and this is my memorial
   unto all generations. God is, and will be, always the same to his
   church, a gracious, faithful, wonder-working God; and his church is,
   and will be, the same to him, a thankful praising people; and thus his
   name endures for ever. 2. Of his grace. He will be kind to his people.
   (1.) He will plead their cause against others that contend with them.
   He will judge his people, that is, he will judge for them, and will not
   suffer them to be run down. (2.) He will not himself contend for ever
   with them, but will repent himself concerning his servants, and not
   proceed in his controversy with them; he will be entreated for them, or
   he will be comforted concerning them; he will return in ways of mercy
   to them and will delight to do them good. This verse is taken from the
   song of Moses, Deut. xxxii. 36.

An Invitation to Praise.

   15 The idols of the heathen are silver and gold, the work of men's
   hands.   16 They have mouths, but they speak not; eyes have they, but
   they see not;   17 They have ears, but they hear not; neither is there
   any breath in their mouths.   18 They that make them are like unto
   them: so is every one that trusteth in them.   19 Bless the Lord, O
   house of Israel: bless the Lord, O house of Aaron:   20 Bless the Lord,
   O house of Levi: ye that fear the Lord, bless the Lord.   21 Blessed be
   the Lord out of Zion, which dwelleth at Jerusalem. Praise ye the Lord.

   The design of these verses is,

   I. To arm the people of God against idolatry and all false worship, by
   showing what sort of gods they were that the heathen worshipped, as we
   had it before, Ps. cxv. 4, &c. 1. They were gods of their own making;
   being so, they could have no power but what their makers gave them, and
   then what power could their makers receive from them? The images were
   the work of men's hands, and the deities that were supposed to inform
   them were as much the creatures of men's fancy and imagination. 2. They
   had the shape of animals, but could not perform the least act, no, not
   of the animal life. They could neither see, nor hear, nor speak, nor so
   much as breathe; and therefore to make them with eyes, and ears, and
   mouths, and nostrils, was such a jest that one would wonder how
   reasonable creatures could suffer themselves to be so imposed upon as
   to expect any good from such mock-deities. 3. Their worshippers were
   therefore as stupid and senseless as they were, both those that made
   them to be worshipped and those that trusted in them when they were
   made, v. 18. The worshipping of such gods as were the objects of sense,
   and senseless, made the worshippers sensual and senseless. Let our
   worshipping a God that is a Spirit make us spiritual and wise.

   II. To stir up the people of God to true devotion in the worship of the
   true God, v. 19-21. The more deplorable the condition of the Gentile
   nations that worship idols is the more are we bound to thank God that
   we know better. Therefore, 1. Let us set ourselves about the acts of
   devotion, and employ ourselves in them: Bless the Lord, and again and
   again, bless the Lord. In the parallel place (Ps. cxv. 9-11), by way of
   inference from the impotency of idols, the duty thus pressed upon us is
   to trust in the Lord; here to bless him; by putting our trust in God we
   give glory to him, and those that depend upon God shall not want matter
   of thanksgiving to him. All persons that knew God are here called to
   praise him--the house of Israel (the nation in general), the house of
   Aaron and the house of Levi (the Lord's ministers that attended in his
   sanctuary), and all others that feared the Lord, though they were not
   of the house of Israel. 2. Let God have the glory of all: Blessed be
   the Lord. The tribute of praise arises out of Zion. All God's works do
   praise him, but his saints bless him; and they need not go far to pay
   their tribute, for he dwells in Jerusalem, in his church, which they
   are members of, so that he is always nigh unto them to receive their
   homage. The condescensions of his grace, in dwelling with men upon the
   earth, call for our grateful and thankful returns, and our repeated
   Hallelujahs.
     __________________________________________________________________

P S A L M S

  PSALM CXXXVI.

   The scope of this psalm is the same with that of the foregoing psalm,
   but there is something very singular in the composition of it; for the
   latter half of each verse is the same, repeated throughout the psalm,
   "for his mercy endureth for ever," and yet no vain repetition. It is
   allowed that such burdens, or "keepings," as we call them, add very
   much to the beauty of a song, and help to make it moving and affecting;
   nor can any verse contain more weighty matter, or more worthy to be
   thus repeated, than this, that God's mercy endureth for ever; and the
   repetition of it here twenty-six times intimates, 1. That God's mercies
   to his people are thus repeated and drawn, as it were, with a
   continuando from the beginning to the end, with a progress and advance
   in infinitum. 2. That in every particular favour we ought to take
   notice of the mercy of God, and to take favour we ought to take notice
   of the mercy of God, and to take notice of it as enduring still, the
   same now that it has been, and enduring for ever, the same always that
   it is. 3. That the everlasting continuance of the mercy of God is very
   much his honour and that which he glories in, and very much the saints'
   comfort and that which they glory in. It is that which therefore our
   hearts should be full of and greatly affected with, so that the most
   frequent mention of it, instead of cloying us, should raise us the
   more, because it will be the subject of our praise to all eternity.
   This most excellent sentence, that God's mercy endureth for ever, is
   magnified above all the truths concerning God, not only by the
   repetition of it here, but by the signal tokens of divine acceptance
   with which God owned the singing of it, both in Solomon's time (2
   Chron. v. 13, when they sang these words, "for his mercy endureth for
   ever," the house was filled with a cloud) and in Jehoshaphat's time
   (when they sang these words, God gave them victory, 2 Chron. xx. 21,
   22), which should make us love to sing, "His mercies sure do still
   endure, eternally." We must praise God, I. As great and good in
   himself, ver. 1-3. II. As the Creator of the world, ver. 5-9. III. As
   Israel's God and Saviour, ver. 10-22. IV. As our Redeemer, ver. 23, 24.
   V. As the great benefactor of the whole creation, and God over all,
   blessed for evermore, ver. 25, 26.

Exhortations to Thanksgiving.

   1 O give thanks unto the Lord; for he is good: for his mercy endureth
   for ever.   2 O give thanks unto the God of gods: for his mercy
   endureth for ever.   3 O give thanks to the Lord of lords: for his
   mercy endureth for ever.   4 To him who alone doeth great wonders: for
   his mercy endureth for ever.   5 To him that by wisdom made the
   heavens: for his mercy endureth for ever.   6 To him that stretched out
   the earth above the waters: for his mercy endureth for ever.   7 To him
   that made great lights: for his mercy endureth for ever:   8 The sun to
   rule by day: for his mercy endureth for ever:   9 The moon and stars to
   rule by night: for his mercy endureth for ever.

   The duty we are here again and again called to is to give thanks, to
   offer the sacrifice of praise continually, not the fruits of our ground
   or cattle, but the fruit of our lips, giving thanks to his name, Heb.
   xiii. 15. We are never so earnestly called upon to pray and repent as
   to give thanks; for it is the will of God that we should abound most in
   the most pleasant exercises of religion, in that which is the work of
   heaven. Now here observe, 1. Whom we must give thanks to--to him that
   we receive all good from, to the Lord, Jehovah, Israel's God (v. 1),
   the God of gods, the God whom angels adore, from whom magistrates
   derive their power, and by whom all pretended deities are and shall be
   conquered (v. 2), to the Lord of lords, the Sovereign of all
   sovereigns, the stay and supporter of all supports; v. 3. In all our
   adorations we must have an eye to God's excellency as transcendent, and
   to his power and dominion as incontestably and uncontrollably supreme.
   2. What we must give thanks for, not as the Pharisee that made all his
   thanksgivings terminate in his own praise (God, I thank thee, that I am
   so and so), but directing them all to God's glory. (1.) We must give
   thanks to God for his goodness and mercy (v. 1): Give thanks to the
   Lord, not only because he does good, but because he is good (all the
   streams must be traced up to the fountain), not only because he is
   merciful to us, but because his mercy endures for ever, and will be
   drawn out to those that shall come after us. We must give thanks to
   God, not only for that mercy which is now handed out to us here on
   earth, but for that which shall endure for ever in the glories and joys
   of heaven. (2.) We must give God thanks for the instances of his power
   and wisdom. In general (v. 4), he alone does great wonders. The
   contrivance is wonderful, the design being laid by infinite wisdom; the
   performance is wonderful, being put in execution by infinite power. He
   alone does marvellous things; none besides can do such things, and he
   does them without the assistance or advice of any other. More
   particularly, [1.] He made the heavens, and stretched them out, and in
   them we not only see his wisdom and power, but we taste his mercy in
   their benign influences; as long as the heavens endure the mercy of God
   endures in them, v. 5. [2.] He raised the earth out of the waters when
   he caused the dry land to appear, that it might be fit to be a
   habitation for man, and therein also his mercy to man still endures (v.
   6); for the earth hath he given to the children of men, and all its
   products. [3.] Having made both heaven and earth, he settled a
   correspondence between them, notwithstanding their distance, by making
   the sun, moon, and stars, which he placed in the firmament of heaven,
   to shed their light and influences upon this earth, v. 7-9. These are
   called the great lights because they appear so to us, for otherwise
   astronomers could tell us that the moon is less than many of the stars,
   but, being nearer to the earth, it seems much greater. They are said to
   rule, not only because they govern the seasons of the year, but because
   they are useful to the world, and benefactors are the best rulers, Luke
   xxii. 25. But the empire is divided, one rules by day, the other by
   night (at least, the stars), and yet all are subject to God's direction
   and disposal. Those rulers, therefore, which the Gentiles idolized, are
   the world's servants and God's subjects. Sun, stand thou still, and
   thou moon.

Divine Mercy Celebrated.

   10 To him that smote Egypt in their firstborn: for his mercy endureth
   for ever:   11 And brought out Israel from among them: for his mercy
   endureth for ever:   12 With a strong hand, and with a stretched out
   arm: for his mercy endureth for ever.   13 To him which divided the Red
   sea into parts: for his mercy endureth for ever:   14 And made Israel
   to pass through the midst of it: for his mercy endureth for ever:   15
   But overthrew Pharaoh and his host in the Red sea: for his mercy
   endureth for ever.   16 To him which led his people through the
   wilderness: for his mercy endureth for ever.   17 To him which smote
   great kings: for his mercy endureth for ever:   18 And slew famous
   kings: for his mercy endureth for ever:   19 Sihon king of the
   Amorites: for his mercy endureth for ever:   20 And Og the king of
   Bashan: for his mercy endureth for ever:   21 And gave their land for a
   heritage: for his mercy endureth for ever:   22 Even a heritage unto
   Israel his servant: for his mercy endureth for ever.

   The great things God for Israel, when he first formed them into a
   people, and set up his kingdom among them, are here mentioned, as often
   elsewhere in the psalms, as instances both of the power of God and of
   the particular kindness he had for Israel. See Ps. cxxxv. 8, &c. 1. He
   brought them out of Egypt, v. 10-12. That was a mercy which endured
   long to them, and our redemption by Christ, which was typified by that,
   does indeed endure for ever, for it is an eternal redemption. Of all
   the plagues of Egypt, none is mentioned but the death of the
   first-born, because that was the conquering plague; by that God, who in
   all the plagues distinguished the Israelites from the Egyptians,
   brought them at last from among them, not by a wile, but with a strong
   hand and an arm stretched out to reach far and do great things. These
   miracles of mercy, as they proved Moses's commission to give law to
   Israel, so they laid Israel under lasting obligations to obey that law,
   Exod. xx. 2. 2. He forced them a way through the Red Sea, which
   obstructed them at their first setting out. By the power he has to
   control the common course of nature he divided the sea into two parts,
   between which he opened a path, and made Israel to pass between the
   parts, now that they were to enter into covenant with him; see Jer.
   xxxiv. 18. He not only divided the sea, but gave his people courage to
   go through it when it was divided, which was an instance of God's power
   over men's hearts, as the former of his power over the waters. And, to
   make it a miracle of justice as well as mercy, the same Red Sea that
   was a lane to the Israelites was a grave to their pursuers. There he
   shook off Pharaoh and his host. 3. He conducted them through a vast
   howling wilderness (v. 16); there he led them and fed them. Their camp
   was victualled and fortified by a constant series of miracles for forty
   years; though they loitered and wandered there, they were not lost. And
   in this the mercy of God, and the constancy of that mercy, were the
   more observable because they often provoked him in the wilderness and
   grieved him in the desert. 4. He destroyed kings before them, to make
   room for them (v. 17, 18), not deposed and banished them, but smote and
   slew them, in which appeared his wrath against them, but his mercy, his
   never-failing mercy, to Israel. And that which magnified it was that
   they were great kings and famous kings, yet God subdued them as easily
   as if they had been the least, and weakest, and meanest, of the
   children of men. They were wicked kings, and then their grandeur and
   lustre would not secure them from the justice of God. The more great
   and famous they were the more did God's mercy to Israel appear in
   giving such kings for them. Sihon and Og are particularly mentioned,
   because they were the first two that were conquered on the other side
   Jordan, v. 19, 20. It is good to enter into the detail of God's favours
   and not to view them in the gross, and in each instance to observe, and
   own, that God's mercy endureth for ever. 5. He put them in possession
   of a good land, v. 21, 22. He whose the earth is, and the fulness
   thereof, the world and those that dwell therein, took land from one
   people and gave it to another, as pleased him. The iniquity of the
   Amorites was now full, and therefore it was taken from them. Israel was
   his servant, and, though they had been provoking in the wilderness, yet
   he intended to have some service out of them, for to them pertained the
   service of God. As he said to the Egyptians, Let my people go, so to
   the Canaanites, Let my people in, that they may serve me. In this God's
   mercy to them endureth for ever, because it was a figure of the
   heavenly Canaan, the mercy of our Lord Jesus Christ unto eternal life.

Divine Mercy Celebrated.

   23 Who remembered us in our low estate: for his mercy endureth for
   ever:   24 And hath redeemed us from our enemies: for his mercy
   endureth for ever.   25 Who giveth food to all flesh: for his mercy
   endureth for ever.   26 O give thanks unto the God of heaven: for his
   mercy endureth for ever.

   God's everlasting mercy is here celebrated, 1. In the redemption of his
   church, v. 23, 24. In the many redemptions wrought for the Jewish
   church out of the hands of their oppressors (when, in the years of
   their servitude, their estate was very low, God remembered them, and
   raised them up saviours, the judges, and David, at length, by whom God
   gave them rest from all their enemies), but especially in the great
   redemption of the universal church, of which these were types, we have
   a great deal of reason to say, "He remembered us, the children of men,
   in our low estate, in our lost estate, for his mercy endureth for ever;
   he sent his Son to redeem us from sin, and death, and hell, and all our
   spiritual enemies, for his mercy endureth for ever; he was sent to
   redeem us, and not the angels that sinned, for his mercy endureth for
   ever." 2. In the provision he makes for all the creatures (v. 25): He
   gives food to all flesh. It is an instance of the mercy of God's
   providence that wherever he has given life he gives food agreeable and
   sufficient; and he is a good housekeeper that provides for so large a
   family. 3. In all his glories, and all his gifts (v. 26): Give thanks
   to the God of heaven. This denotes him to be a glorious God, and the
   glory of his mercy is to be taken notice of in our praises. The riches
   of his glory are displayed in the vessels of his mercy, Rom. ix. 23. It
   also denotes him to be the great benefactor, for every good and perfect
   gift is from above, from the Father of lights, the God of heaven; and
   we should trace every stream to the fountain. This and that particular
   mercy may perhaps endure but a while, but the mercy that is in God
   endures for ever; it is an inexhaustible fountain.
     __________________________________________________________________

P S A L M S

  PSALM CXXXVII.

   There are divers psalms which are thought to have been penned in the
   latter days of the Jewish church, when prophecy was near expiring and
   the canon of the Old Testament ready to be closed up, but none of them
   appears so plainly to be of a late date as this, which was penned when
   the people of God were captives in Babylon, and there insulted over by
   these proud oppressors; probably it was towards the latter end of their
   captivity; for now they saw the destruction of Babylon hastening on
   apace (ver. 8), which would be their discharge. It is a mournful psalm,
   a lamentation; and the Septuagint makes it one of the lamentations of
   Jeremiah, naming him for the author of it. Here I. The melancholy
   captives cannot enjoy themselves, ver. 1, 2. II. They cannot humour
   their proud oppressors, ver. 3, 4. III. They cannot forget Jerusalem,
   ver. 5, 6. IV. They cannot forgive Edom and Babylon, ver. 7-9. In
   singing this psalm we must be much affected with the concernments of
   the church, especially that part of it that is in affliction, laying
   the sorrows of God's people near our hearts, comforting ourselves in
   the prospect of the deliverance of the church and the ruin of its
   enemies, in due time, but carefully avoiding all personal animosities,
   and not mixing the leaven of malice with our sacrifices.

The Sorrows of Captivity.

   1 By the rivers of Babylon, there we sat down, yea, we wept, when we
   remembered Zion.   2 We hanged our harps upon the willows in the midst
   thereof.   3 For there they that carried us away captive required of us
   a song; and they that wasted us required of us mirth, saying, Sing us
   one of the songs of Zion.   4 How shall we sing the Lord's song in a
   strange land?   5 If I forget thee, O Jerusalem, let my right hand
   forget her cunning.   6 If I do not remember thee, let my tongue cleave
   to the roof of my mouth; if I prefer not Jerusalem above my chief joy.

   We have here the daughter of Zion covered with a cloud, and dwelling
   with the daughter of Babylon; the people of God in tears, but sowing in
   tears. Observe,

   I. The mournful posture they were in as to their affairs and as to
   their spirits. 1. They were posted by the rivers of Babylon, in a
   strange land, a great way from their own country, whence they were
   brought as prisoners of war. The land of Babylon was now a house of
   bondage to that people, as Egypt had been in their beginning. Their
   conquerors quartered them by the rivers, with design to employ them
   there, and keep them to work in their galleys; or perhaps they chose it
   as the most melancholy place, and therefore most suitable to their
   sorrowful spirits. If they must build houses there (Jer. xxix. 5), it
   shall not be in the cities, the places of concourse, but by the rivers,
   the places of solitude, where they might mingle their tears with the
   streams. We find some of them by the river Chebar (Ezek. i. 3), others
   by the river Ulai, Dan. viii. 2. 2. There they sat down to indulge
   their grief by poring on their miseries. Jeremiah had taught them under
   this yoke to sit alone, and keep silence, and put their mouths in the
   dust, Lam. iii. 28, 29. "We sat down, as those that expected to stay,
   and were content, since it was the will of God that it must be so." 3.
   Thoughts of Zion drew tears from their eyes; and it was not a sudden
   passion of weeping, such as we are sometimes put into by a trouble that
   surprises us, but they were deliberate tears (we sat down and wept),
   tears with consideration--we wept when we remembered Zion, the holy
   hill on which the temple was built. Their affection to God's house
   swallowed up their concern for their own houses. They remembered Zion's
   former glory and the satisfaction they had had in Zion's courts, Lam.
   i. 7. Jerusalem remembered, in the days of her misery, all her pleasant
   things which she had in the days of old, Ps. xlii. 4. They remembered
   Zion's present desolations, and favoured the dust thereof, which was a
   good sign that the time for God to favour it was not far off, Ps. cii.
   13, 14. 4. They laid by their instruments of music (v. 2): We hung our
   harps upon the willows. (1.) The harps they used for their own
   diversion and entertainment. These they laid aside, both because it was
   their judgment that they ought not to use them now that God called to
   weeping and mourning (Isa. xxii. 12), and their spirits were so sad
   that they had no hearts to use them; they brought their harps with
   them, designing perhaps to use them for the alleviating of their grief,
   but it proved so great that it would not admit the experiment. Music
   makes some people melancholy. As vinegar upon nitre, so is he that
   sings songs to a heavy heart. (2.) The harps they used in God's
   worship, the Levites' harps. These they did not throw away, hoping they
   might yet again have occasion to use them, but they laid them aside
   because they had no present use for them; God had cut them out other
   work by turning their feasting into mourning and their songs into
   lamentations, Amos viii. 10. Every thing is beautiful in its season.
   They did not hide their harps in the bushes, or the hollows of the
   rocks; but hung them up in view, that the sight of them might affect
   them with this deplorable change. Yet perhaps they were faulty in doing
   this; for praising God is never out of season; it is his will that we
   should in every thing give thanks, Isa. xxiv. 15, 16.

   II. The abuses which their enemies put upon them when they were in this
   melancholy condition, v. 3. They had carried them away captive from
   their own land and then wasted them in the land of their captivity,
   took what little they had from them. But this was not enough; to
   complete their woes they insulted over them: They required of us mirth
   and a song. Now, 1. This was very barbarous and inhuman; even an enemy,
   in misery, is to be pitied and not trampled upon. It argues a base and
   sordid spirit to upbraid those that are in distress either with their
   former joys or with their present griefs, or to challenge those to be
   merry who, we know, are out of tune for it. This is adding affliction
   to the afflicted. 2. It was very profane and impious. No songs would
   serve them but the songs of Zion, with which God had been honoured; so
   that in this demand they reflected upon God himself as Belshazzar, when
   he drank wine in temple-bowls. Their enemies mocked at their sabbaths,
   Lam. i. 7.

   III. The patience wherewith they bore these abuses, v. 4. They had laid
   by their harps, and would not resume them, no, not to ingratiate
   themselves with those at whose mercy they lay; they would not answer
   those fools according to their folly. Profane scoffers are not to be
   humoured, nor pearls cast before swine. David prudently kept silence
   even from good when the wicked were before him, who, he knew, would
   ridicule what he said and make a jest of it, Ps. xxxix. 1, 2. The
   reason they gave is very mild and pious: How shall we sing the Lord's
   song in a strange land? They do not say, "How shall we sing when we are
   so much in sorrow?" If that had been all, they might perhaps have put a
   force upon themselves so far as to oblige their masters with a song;
   but "It is the Lord's song; it is a sacred thing; it is peculiar to the
   temple-service, and therefore we dare not sing it in the land of a
   stranger, among idolaters." We must not serve common mirth, much less
   profane mirth, with any thing that is appropriated to God, who is
   sometimes to be honoured by a religious silence as well as by religious
   speaking.

   IV. The constant affection they retained for Jerusalem, the city of
   their solemnities, even now that they were in Babylon. Though their
   enemies banter them for talking so much of Jerusalem, and even doting
   upon it, their love to it is not in the least abated; it is what they
   may be jeered for, but will never be jeered out of, v. 5, 6. Observe,

   1. How these pious captives stood affected to Jerusalem. (1.) Their
   heads were full of it. It was always in their minds; they remembered
   it; they did not forget it, though they had been long absent from it;
   many of them had never seen it, nor knew any thing of it but by report,
   and by what they had read in the scripture, yet it was graven upon the
   palms of their hands, and even its ruins were continually before them,
   which was an evidence of their faith in the promise of its restoration
   in due time. In their daily prayers they opened their windows towards
   Jerusalem; and how then could they forget it? (2.) Their hearts were
   full of it. They preferred it above their chief joy, and therefore they
   remembered it and could not forget it. What we love we love to think
   of. Those that rejoice in God do, for his sake, make Jerusalem their
   joy, and prefer it before that, whatever it is, which is the head of
   their joy, which is dearest to them in this world. A godly man will
   prefer a public good before any private satisfaction or gratification
   whatsoever.

   2. How stedfastly they resolved to keep up this affection, which they
   express by a solemn imprecation of mischief to themselves if they
   should let it fall: "Let me be for ever disabled either to sing or play
   on the harp if I so far forget the religion of my country as to make
   use of my songs and harps for the pleasing of Babylon's sons or the
   praising of Babylon's gods. Let my right hand forget her art" (which
   the hand of an expert musician never can, unless it be withered), "nay,
   let my tongue cleave to the roof of my mouth, if I have not a good word
   to say for Jerusalem wherever I am." Though they dare not sing Zion's
   songs among the Babylonians, yet they cannot forget them, but, as soon
   as ever the present restraint is taken off, they will sing them as
   readily as ever, notwithstanding the long disuse.

The Sorrows of Captivity.

   7 Remember, O Lord, the children of Edom in the day of Jerusalem; who
   said, Rase it, rase it, even to the foundation thereof.   8 O daughter
   of Babylon, who art to be destroyed; happy shall he be, that rewardeth
   thee as thou hast served us.   9 Happy shall he be, that taketh and
   dasheth thy little ones against the stones.

   The pious Jews in Babylon, having afflicted themselves with the
   thoughts of the ruins of Jerusalem, here please themselves with the
   prospect of the ruin of her impenitent implacable enemies; but this not
   from a spirit of revenge, but from a holy zeal for the glory of God and
   the honour of his kingdom.

   I. The Edomites will certainly be reckoned with, and all others that
   were accessaries to the destruction of Jerusalem, that were aiding and
   abetting, that helped forward the affliction (Zech. i. 15) and
   triumphed in it, that said, in the day of Jerusalem, the day of her
   judgment, "Rase it, rase it to the foundations; down with it, down with
   it; do not leave one stone upon another." Thus they made the Chaldean
   army more furious, who were already so enraged that they needed no
   spur. Thus they put shame upon Israel, who would be looked upon as a
   people worthy to be cut off when their next neighbours had such an
   ill-will to them. And all this was a fruit of the old enmity of Esau
   against Jacob, because he got the birthright and the blessing, and a
   branch of that more ancient enmity between the seed of the woman and
   the seed of the serpent: Lord, remember them, says the psalmist, which
   is an appeal to his justice against them. Far be it from us to avenge
   ourselves, if ever it should be in our power, but we will leave it to
   him who has said, Vengeance is mine. Note, Those that are glad at
   calamities, especially the calamities of Jerusalem, shall not go
   unpunished. Those that are confederate with the persecutors of good
   people, and stir them up, and set them on, and are pleased with what
   they do, shall certainly be called to an account for it against another
   day, and God will remember it against them.

   II. Babylon is the principal, and it will come to her turn too to drink
   of the cup of tremblings, the very dregs of it (v. 8, 9): O daughter of
   Babylon! proud and secure as thou art, we know well, by the scriptures
   of truth, thou art to be destroyed, or (as Dr. Hammond reads it) who
   art the destroyer. The destroyers shall be destroyed, Rev. xiii. 10.
   And perhaps it is with reference to this that the man of sin, the head
   of the New-Testament Babylon, is called a son of perdition, 2 Thess.
   ii. 3. The destruction of Babylon being foreseen as a sure destruction
   (thou art to be destroyed), it is spoken of, 1. As a just destruction.
   She shall be paid in her own coin: "Thou shalt be served as thou hast
   served us, as barbarously used by the destroyers as we have been by
   thee," See Rev. xviii. 6. Let not those expect to find mercy who, when
   they had power, did not show mercy. 2. As an utter destruction. The
   very little ones of Babylon, when it is taken by storm, and all in it
   are put to the sword, shall be dashed to pieces by the enraged and
   merciless conqueror. None escape if these little ones perish. Those are
   the seed of another generation; so that, if they be cut off, the ruin
   will be not only total, as Jerusalem's was, but final. It is sunk like
   a millstone into the sea, never to rise. 3. As a destruction which
   should reflect honour upon the instruments of it. Happy shall those be
   that do it; for they are fulfilling God's counsels; and therefore he
   calls Cyrus, who did it, his servant, his shepherd, his anointed (Isa.
   xliv. 28; xlv. 1), and the soldiers that were employed in it his
   sanctified ones, Isa. xiii. 3. They are making way for the enlargement
   of God's Israel, and happy are those who are in any way serviceable to
   that. The fall of the New-Testament Babylon will be the triumph of all
   the saints, Rev. xix. 1.
     __________________________________________________________________

P S A L M S

  PSALM CXXXVIII.

   It does not appear, nor is it material to enquire, upon what occasion
   David penned this psalm; but in it, I. He looks back with thankfulness
   upon the experiences he had had of God's goodness to him, ver. 1-3. II.
   He looks forward with comfort, in hopes, 1. That others would go on to
   praise God like him, ver. 4, 5. 2. That God would go on to do good to
   him, ver. 6-8. In singing this psalm we must in like manner devote
   ourselves to God's praise and glory and repose ourselves in his power
   and goodness.

Grateful Praise.

   A psalm of David.

   1 I will praise thee with my whole heart: before the gods will I sing
   praise unto thee.   2 I will worship toward thy holy temple, and praise
   thy name for thy lovingkindness and for thy truth: for thou hast
   magnified thy word above all thy name.   3 In the day when I cried thou
   answeredst me, and strengthenedst me with strength in my soul.   4 All
   the kings of the earth shall praise thee, O Lord, when they hear the
   words of thy mouth.   5 Yea, they shall sing in the ways of the Lord:
   for great is the glory of the Lord.

   I. How he would praise God, compare Ps. cxi. 1. 1. He will praise him
   with sincerity and zeal--"With my heart, with my whole heart, with that
   which is within me and with all that is within me, with uprightness of
   intention and fervency of affection, inward impressions agreeing with
   outward expressions." 2. With freedom and boldness: Before the gods
   will I sing praise unto thee, before the princes, and judges, and great
   men, either those of other nations that visited him or those of his own
   nation that attended on him, even in their presence. He will not only
   praise God with his heart, which we may do by pious ejaculations in any
   company, but will sing praise if there be occasion. Note, Praising God
   is work which the greatest of men need not be ashamed of; it is the
   work of angels, the work of heaven. Before the angels (so some
   understand it), that is, in religious assemblies, where there is a
   special presence of angels, 1 Cor. xi. 10. 3. In the way that God had
   appointed: I will worship towards thy holy temple. The priests alone
   went into the temple; the people, at the nearest, did but worship
   towards it, and that they might do at a distance. Christ is our temple,
   and towards him we must look with an eye of faith, as Mediator between
   us and God, in all our praises of him. Heaven is God's holy temple, and
   thitherward we must lift up our eyes in all our addresses to God. Our
   Father in heaven.

   II. What he would praise God for. 1. For the fountain of his
   comforts--for thy lovingkindness and for thy truth, for thy goodness
   and for thy promise, mercy hidden in thee and mercy revealed by thee,
   that God is a gracious God in himself and has engaged to be so to all
   those that trust in him. For thou hast magnified thy word (thy promise,
   which is truth) above all thy name. God has made himself known to us in
   many ways in creation and providence, but most clearly by his word. The
   judgments of his mouth are magnified even above those of his hand, and
   greater things are done by them. The wonders of grace exceed the
   wonders of nature; and what is discovered of God by revelation is much
   greater than what is discovered by reason. In what God had done for
   David his faithfulness to his work appeared more illustriously, and
   redounded more to his glory, than any other of his attributes. Some
   good interpreters understand it of Christ, the essential Word, and of
   his gospel, which are magnified above all the discoveries God had
   before made of himself to the fathers. He that magnified the law, and
   made that honourable, magnifies the gospel much more. 2. For the
   streams flowing from that fountain, in which he himself had tasted that
   the Lord is gracious, v. 3. He had been in affliction, and he
   remembers, with thankfulness, (1.) The sweet communion he then had with
   God. He cried, he prayed, and prayed earnestly, and God answered him,
   gave him to understand that his prayer was accepted and should have a
   gracious return in due time. The intercourse between God and his saints
   is carried on by his promises and their prayers. (2.) The sweet
   communications he then had from God: Thou strengthenedst me with
   strength in my soul. This was the answer to his prayer, for God gives
   more than good words, Ps. xx. 6. Observe, [1.] It was a speedy answer:
   In the day when I cried. Note, Those that trade with heaven by prayer
   grow rich by quick returns. While we are yet speaking God hears, Isa.
   lxv. 24. [2.] It was a spiritual answer. God gave him strength in his
   soul, and that is a real and valuable answer to the prayer of faith in
   the day of affliction. If God give us strength in our souls to bear the
   burdens, resist the temptations, and do the duties of an afflicted
   state, if he strengthen us to keep hold of himself by faith, to
   maintain the peace of our own minds and to wait with patience for the
   issue, we must own that he has answered us, and we are bound to be
   thankful.

   III. What influence he hoped that his praising God would have upon
   others, v. 4, 5. David was himself a king, and therefore he hoped that
   kings would be wrought upon by his experiences, and his example, to
   embrace religion; and, if kings became religious, their kingdoms would
   be every way better. Now, 1. This may have reference to the kings that
   were neighbours to David, as Hiram and others. "They shall all praise
   thee." When they visited David, and, after his death, when they sought
   the presence of Solomon (as all the kings of the earth are expressly
   said to have done, 2 Chron. ix. 23), they readily joined in the worship
   of the God of Israel. 2. It may look further, to the calling of the
   Gentiles and the discipling of all nations by the gospel of Christ, of
   whom it is said that all kings shall fall down before him, Ps. lxxii.
   11. Now it is here foretold, (1.) That the kings of the earth shall
   hear the words of God. All that came near David should hear them from
   him, Ps. cxix. 46. In the latter days the preachers of the gospel
   should be sent into all the world. (2.) That then they shall praise
   God, as all those have reason to do that hear his word, and receive it
   in the light and love of it, Acts xiii. 48. (3.) That they shall sing
   in the ways of the Lord, in the ways of his providence and grace
   towards them; they shall rejoice in God, and give glory to him, however
   he is pleased to deal with them in the ways of their duty and obedience
   to him. Note, Those that walk in the ways of the Lord have reason to
   sing in those ways, to go on in them with a great deal of cheerfulness,
   for they are ways of pleasantness, and it becomes us to be pleasant in
   them; and, if we are so, great is the glory of the Lord. It is very
   much for the honour of God that kings should walk in his ways, and that
   all those who walk in them should sing in them, and so proclaim to all
   the world that he is a good Master and his work its own wages.

God's Care of His People.

   6 Though the Lord be high, yet hath he respect unto the lowly: but the
   proud he knoweth afar off.   7 Though I walk in the midst of trouble,
   thou wilt revive me: thou shalt stretch forth thine hand against the
   wrath of mine enemies, and thy right hand shall save me.   8 The Lord
   will perfect that which concerneth me: thy mercy, O Lord, endureth for
   ever: forsake not the works of thine own hands.

   David here comforts himself with three things:--

   I. The favour God bears to his humble people (v. 6): Though the Lord be
   high, and neither needs any of his creatures nor can be benefited by
   them, yet has he respect unto the lowly, smiles upon them as well
   pleased with them, overlooks heaven and earth to cast a gracious look
   upon them (Isa. lvii. 15; lxvi. 1), and, sooner or later, he will put
   honour upon them, while he knows the proud afar off, knows them, but
   disowns them and rejects them, how proudly soever they pretend to his
   favour. Dr. Hammond makes this to be the sum of that gospel which the
   kings of the earth shall hear and welcome--that penitent sinners shall
   be accepted of God, but the impenitent cast out; witness the instance
   of the Pharisee and the publican, Luke xviii.

   II. The care God takes of his afflicted oppressed people, v. 7. David,
   though a great and good man, expects to walk in the midst of trouble,
   but encourages himself with hope, 1. That God would comfort him: "When
   my spirit is ready to sink and fail, thou shalt revive me, and make me
   easy and cheerful under my troubles." Divine consolations have enough
   in them to revive us even when we walk in the midst of troubles and are
   ready to die away for fear. 2. That he would protect him, and plead his
   cause: "Thou shalt stretch forth thy hand, though not against my
   enemies to destroy them, yet against the wrath of my enemies, to
   restrain that and set bounds to it." 3. That he would in due time work
   deliverance for him: Thy right hand shall save me. As he has one hand
   to stretch out against his enemies, so he has another to save his own
   people. Christ is the right hand of the Lord, that shall save all those
   who serve him.

   III. The assurance we have that whatever good work God has begun in and
   for his people he will perform it (v. 8): The Lord will perfect that
   which concerns me, 1. That which is most needful for me; and he knows
   best what is so. We are careful and cumbered about many things that do
   not concern us, but he knows what are the things that really are of
   consequence to us (Matt. vi. 32) and he will order them for the best.
   2. That which we are most concerned about. Every good man is most
   concerned about his duty to God and his happiness in God, that the
   former may be faithfully done and the latter effectually secured; and
   if indeed these are the things that our hearts are most upon, and
   concerning which we are most solicitous, there is a good work begun in
   us, and he that has begun it will perfect it, we may be confident he
   will, Phil. i. 6. Observe, (1.) What ground the psalmist builds this
   confidence upon: Thy mercy, O Lord! endures for ever. This he had made
   very much the matter of his praise (Ps. xiii. 6), and therefore he
   could here with the more assurance make it the matter of his hope. For,
   if we give God the glory of his mercy, we may take to ourselves the
   comfort of it. Our hopes that we shall persevere must be founded, not
   upon our own strength, for that will fail us, but upon the mercy of
   God, for that will not fail. It is well pleaded, "Lord, thy mercy
   endures for ever; let me be for ever a monument of it." (2.) What use
   he makes of this confidence; it does not supersede, but quicken prayer;
   he turns his expectation into a petition: "Forsake not, do not let go,
   the work of thy own hands. Lord, I am the work of thy own hands, my
   soul is so, do not forsake me; my concerns are so, do not lay by thy
   care of them." Whatever good there is in us it is the work of God's own
   hands; he works in us both to will and to do; it will fail if he
   forsake it; but his glory, as Jehovah, a perfecting God, is so much
   concerned in the progress of it to the end that we may in faith pray,
   "Lord, do not forsake it." Whom he loves he loves to the end; and, as
   for God, his work is perfect.
     __________________________________________________________________

P S A L M S

  PSALM CXXXIX.

   Some of the Jewish doctors are of opinion that this is the most
   excellent of all the psalms of David; and a very pious devout
   meditation it is upon the doctrine of God's omniscience, which we
   should therefore have our hearts fixed upon and filled with in singing
   this psalm. I. This doctrine is here asserted, and fully laid down,
   ver. 1-6. II. It is confirmed by two arguments:--1. God is every where
   present; therefore he knows all, ver. 7-12. 2. He made us, therefore he
   knows us, ver. 13-16. III. Some inferences are drawn from this
   doctrine. 1. It may fill us with pleasing admiration of God, ver. 17,
   18. 2. With a holy dread and detestation of sin and sinners, ver.
   19-22. 3. With a holy satisfaction in our own integrity, concerning
   which we may appeal to God, ver. 23, 24. This great and self-evident
   truth, That God knows our hearts, and the hearts of all the children of
   men, if we did but mix faith with it and seriously consider it and
   apply it, would have a great influence upon our holiness and upon our
   comfort.

The Omniscience of God.

   To the chief musician. A psalm of David.

   1 O Lord, thou hast searched me, and known me.   2 Thou knowest my
   downsitting and mine uprising, thou understandest my thought afar off.
     3 Thou compassest my path and my lying down, and art acquainted with
   all my ways.   4 For there is not a word in my tongue, but, lo, O Lord,
   thou knowest it altogether.   5 Thou hast beset me behind and before,
   and laid thine hand upon me.   6 Such knowledge is too wonderful for
   me; it is high, I cannot attain unto it.

   David here lays down this great doctrine, That the God with whom we
   have to do has a perfect knowledge of us, and that all the motions and
   actions both of our inward and of our outward man are naked and open
   before him.

   I. He lays down this doctrine in the way of an address to God; he says
   it to him, acknowledging it to him, and giving him the glory of it.
   Divine truths look fully as well when they are prayed over as when they
   are preached over, and much better than when they are disputed over.
   When we speak of God to him himself we shall find ourselves concerned
   to speak with the utmost degree both of sincerity and reverence, which
   will be likely to make the impressions the deeper.

   II. He lays it down in a way of application to himself, not, "Thou hast
   known all," but, "Thou hast known me; that is it which I am most
   concerned to believe and which it will be most profitable for me to
   consider." Then we know these things for our good when we know them for
   ourselves, Job v. 27. When we acknowledge, "Lord, all souls are thine,"
   we must add, "My soul is thine; thou that hatest all sin hatest my sin;
   thou that art good to all, good to Israel, art good to me." So here,
   "Thou hast searched me, and known me; known me as thoroughly as we know
   that which we have most diligently and exactly searched into." David
   was a king, and the hearts of kings are unsearchable to their subjects
   (Prov. xxv. 3), but they are not so to their Sovereign.

   III. He descends to particulars: "Thou knowest me wherever I am and
   whatever I am doing, me and all that belongs to me." 1. "Thou knowest
   me and all my motions, my down-sitting to rest, my up-rising to work,
   with what temper of mind I compose myself when I sit down and stir up
   myself when I rise up, what my soul reposes itself in as its stay and
   support, what it aims at and reaches towards as its felicity and end.
   Thou knowest me when I come home, how I walk before my house, and when
   I go abroad, on what errands I go." 2. "Thou knowest all my
   imaginations. Nothing is more close and quick than thought; it is
   always unknown to others; it is often unobserved by ourselves, and yet
   thou understandest my thought afar off. Though my thoughts be ever so
   foreign and distant from one another, thou understandest the chain of
   them, and canst make out their connexion, when so many of them slip my
   notice that I myself cannot." Or, "Thou understandest them afar off,
   even before I think them, and long after I have thought them and have
   myself forgotten them." Or, "Thou understandest them from afar; from
   the height of heaven thou seest into the depths of the heart," Ps.
   xxxiii. 14. 3. "Thou knowest me and all my designs and undertakings;
   thou compassest every particular path; thou siftest (or winnowest) my
   path" (so some), "so as thoroughly to distinguish between the good and
   evil of what I do," as by sifting we separate between the corn and the
   chaff. All our actions are ventilated by the judgment of God, Ps. xvii.
   3. God takes notice of every step we take, every right step and every
   by-step. He is acquainted with all our ways, intimately acquainted with
   them; he knows what rule we walk by, what end we walk towards, what
   company we walk with. 4. "Thou knowest me in all my retirements; thou
   knowest my lying down; when I am withdrawn from all company, and am
   reflecting upon what has passed all day and composing myself to rest,
   thou knowest what I have in my heart and with what thought I go to
   bed." 5. "Thou knowest me, and all I say (v. 4): There is not a word in
   my tongue, not a vain word, nor a good word, but thou knowest it
   altogether, knowest what it meant, from what thought it came, and with
   what design it was uttered. There is not a word at my tongue's end,
   ready to be spoken, yet checked and kept in, but thou knowest it." When
   there is not a word in my tongue, O Lord! thou knowest all (so some
   read it); for thoughts are words to God. 6. "Thou knowest me in every
   part of me: Thou hast beset me behind and before, so that, go which way
   I will, I am under thy eye and cannot possibly escape it. Thou hast
   laid thy hand upon me, and I can not run away from thee." Wherever we
   are we are under the eye and hand of God. perhaps it is an allusion to
   the physician's laying his hand upon his patient to feel how his pulse
   beats or what temper he is in. God knows us as we know not only what we
   see, but what we feel and have our hands upon. All his saints are in
   his hand.

   IV. He speaks of it with admiration (v. 6): It is too wonderful for me;
   it is high. 1. "Thou hast such a knowledge of me as I have not of
   myself, nor can have. I cannot take notice of all my own thoughts, nor
   make such a judgment of myself as thou makest of me." 2. "It is such a
   knowledge as I cannot comprehend, much less describe. That thou knowest
   all things I am sure, but how I cannot tell." We cannot by searching
   find out how God searches and finds out us; nor do we know how we are
   known.

The Omniscience of God.

   7 Whither shall I go from thy spirit? or whither shall I flee from thy
   presence?   8 If I ascend up into heaven, thou art there: if I make my
   bed in hell, behold, thou art there.   9 If I take the wings of the
   morning, and dwell in the uttermost parts of the sea;   10 Even there
   shall thy hand lead me, and thy right hand shall hold me.   11 If I
   say, Surely the darkness shall cover me; even the night shall be light
   about me.   12 Yea, the darkness hideth not from thee; but the night
   shineth as the day: the darkness and the light are both alike to thee.
     13 For thou hast possessed my reins: thou hast covered me in my
   mother's womb.   14 I will praise thee; for I am fearfully and
   wonderfully made: marvellous are thy works; and that my soul knoweth
   right well.   15 My substance was not hid from thee, when I was made in
   secret, and curiously wrought in the lowest parts of the earth.   16
   Thine eyes did see my substance, yet being unperfect; and in thy book
   all my members were written, which in continuance were fashioned, when
   as yet there was none of them.

   It is of great use to us to know the certainty of the things wherein we
   have been instructed, that we may not only believe them, but be able to
   tell why we believe them, and to give a reason of the hope that is in
   us. David is sure that God perfectly knows him and all his ways,

   I. Because he is always under his eye. If God is omnipresent, he must
   needs be omniscient; but he is omnipresent; this supposes the infinite
   and immensity of his being, from which follows the ubiquity of his
   presence; heaven and earth include the whole creation, and the Creator
   fills both (Jer. xxiii. 24); he not only knows both, and governs both,
   but he fills both. Every part of the creation is under God's intuition
   and influence. David here acknowledges this also with application and
   sees himself thus open before God.

   1. No flight can remove us out of God's presence: "Whither shall I go
   from thy Spirit, from thy presence, that is, from thy spiritual
   presence, from thyself, who art a Spirit?" God is a Spirit, and
   therefore it is folly to think that because we cannot see him he cannot
   see us: Whither shall I flee from thy presence? Not that he desired to
   go away from God; no, he desired nothing more than to be near him; but
   he only puts the case, "Suppose I should be so foolish as to think of
   getting out of thy sight, that I might shake off the awe of thee,
   suppose I should think of revolting from my obedience to thee, or of
   disowning a dependence on thee and of shifting for myself, alas!
   whither can I go?" A heathen could say, Quocunque te flexeris, ibi Deum
   videbis occurrentem tibi--Whithersoever thou turnest thyself, thou wilt
   see God meeting thee. Seneca. He specifies the most remote and distant
   places, and counts upon meeting God in them. (1.) In heaven: "If I
   ascend thither, as I hope to do shortly, thou art there, and it will be
   my eternal bliss to be with thee there." Heaven is a vast large place,
   replenished with an innumerable company, and yet there is no escaping
   God's eye there, in any corner, or in any crowd. The inhabitants of
   that world have as necessary a dependence upon God, and lie as open to
   his strict scrutiny, as the inhabitants of this. (2.) In hell--in
   Sheol, which may be understood of the depth of the earth, the very
   centre of it. Should we dig as deep as we can under ground, and think
   to hide ourselves there, we should be mistaken; God knows that path
   which the vulture's eye never saw, and to him the earth is all surface.
   Or it may be understood of the state of the dead. When we are removed
   out of the sight of all living, yet not out of the sight of the living
   God; from his eye we cannot hide ourselves in the grave. Or it maybe
   understood of the place of the damned: If I make my bed in hell (an
   uncomfortable place to make a bed in, where there is no rest day or
   night, yet thousands will make their bed for ever in those flames),
   behold, thou art there, in thy power and justice. God's wrath is the
   fire which will there burn everlastingly, Rev. xiv. 10. (3.) In the
   remotest corners of this world: "If I take the wings of the morning,
   the rays of the morning-light (called the wings of the sun, Mal. iv.
   2), than which nothing more swift, and flee upon them to the uttermost
   parts of the sea, or of the earth (Job xxxviii. 12, 13), should I flee
   to the most distant and obscure islands (the ultima Thule, the Terra
   incognita), I should find thee there; there shall thy hand lead me, as
   far as I go, and thy right hand hold me, that I can go no further, that
   I cannot go out of thy reach." God soon arrested Jonah when he fled to
   Tarshish from the presence of the Lord.

   2. No veil can hide us from God's eye, no, not that of the thickest
   darkness, v. 11, 12. "If I say, Yet the darkness shall cover me, when
   nothing else will, alas! I find myself deceived; the curtains of the
   evening will stand me in no more stead than the wings of the morning;
   even the night shall be light about me. That which often favours the
   escape of a pursued criminal, and the retreat of a beaten army, will do
   me no kindness in fleeing from them." When God divided between the
   light and darkness it was with a reservation of this prerogative, that
   to himself the darkness and the light should still be both alike. "The
   darkness darkeneth not from thee, for there is no darkness nor shadow
   of death where the workers of iniquity may hide themselves." No
   hypocritical mask or disguise, how specious soever, can save any person
   or action from appearing in a true light before God. Secret haunts of
   sin are as open before God as the most open and barefaced villanies.

   II. Because he is the work of his hands. He that framed the engine
   knows all the motions of it. God made us, and therefore no doubt he
   knows us; he saw us when we were in the forming, and can we be hidden
   from him now that we are formed? This argument he insists upon (v.
   13-16): "Thou hast possessed my reins; thou art Master of my most
   secret thoughts and intentions, and the innermost recesses of my soul;
   thou not only knowest, but governest, them, as we do that which we have
   possession of; and the possession thou hast of my reins is a rightful
   possession, for thou coveredst me in my mother's womb, that is, thou
   madest me (Job x. 11), thou madest me in secret. The soul is concealed
   from all about us. Who knows the things of a man, save the spirit of a
   man?" 1 Cor. ii. 11. Hence we read of the hidden man of the heart. But
   it was God himself that thus covered us, and therefore he can, when he
   pleases, discover us; when he hid us from all the world he did not
   intend to hide us from himself. Concerning the formation of man, of
   each of us,

   1. The glory of it is here given to God, entirely to him; for it is he
   that has made us and not we ourselves. "I will praise thee, the author
   of my being; my parents were only the instruments of it." It was done,
   (1.) Under the divine inspection: My substance, when hid in the womb,
   nay, when it was yet but in fieri--in the forming, an unshapen embryo,
   was not hidden from thee; thy eyes did see my substance. (2.) By the
   divine operation. As the eye of God saw us then, so his hand wrought
   us; we were his work. (3.) According to the divine model: In thy book
   all my members were written. Eternal wisdom formed the plan, and by
   that almighty power raised the noble structure.

   2. Glorious things are here said concerning it. The generation of man
   is to be considered with the same pious veneration as his creation at
   first. Consider it, (1.) As a great marvel, a great miracle we might
   call it, but that it is done in the ordinary course of nature. We are
   fearfully and wonderfully made; we may justly be astonished at the
   admirable contrivance of these living temples, the composition of every
   part, and the harmony of all together. (2.) As a great mystery, a
   mystery of nature: My soul knows right well that it is marvellous, but
   how to describe it for any one else I know not; for I was made in
   secret, and curiously wrought in the womb as in the lowest parts of the
   earth, so privately, and so far out of sight. (3.) As a great mercy,
   that all our members in continuance were fashioned, according as they
   were written in the book of God's wise counsel, when as yet there was
   none of them; or, as some read it, and none of them was left out. If
   any of our members had been wanting in God's book, they would have been
   wanting in our bodies, but, through his goodness, we have all our limbs
   and sense, the want of any of which might have made us burdens to
   ourselves. See what reason we have then to praise God for our creation,
   and to conclude that he who saw our substance when it was unfashioned
   sees it now that it is fashioned.

The Omniscience of God.

   17 How precious also are thy thoughts unto me, O God! how great is the
   sum of them!   18 If I should count them, they are more in number than
   the sand: when I awake, I am still with thee.   19 Surely thou wilt
   slay the wicked, O God: depart from me therefore, ye bloody men.   20
   For they speak against thee wickedly, and thine enemies take thy name
   in vain.   21 Do not I hate them, O Lord, that hate thee? and am not I
   grieved with those that rise up against thee?   22 I hate them with
   perfect hatred: I count them mine enemies.   23 Search me, O God, and
   know my heart: try me, and know my thoughts:   24 And see if there be
   any wicked way in me, and lead me in the way everlasting.

   Here the psalmist makes application of the doctrine of God's
   omniscience, divers ways.

   I. He acknowledges, with wonder and thankfulness, the care God had
   taken of him all his days, v. 17, 18. God, who knew him, thought of
   him, and his thoughts towards him were thoughts of love, thoughts of
   good, and not of evil, Jer. xxix. 11. God's omniscience, which might
   justly have watched over us to do us hurt, has been employed for us,
   and has watched over us to do us good, Jer. xxxi. 28. God's counsels
   concerning us and our welfare have been, 1. Precious to admiration: How
   precious are they! They are deep in themselves, such as cannot possibly
   be fathomed and comprehended. Providence has had a vast reach in its
   dispensations concerning us, and has brought things about for our good
   quite beyond our contrivance and foresight. They are dear to us; we
   must think of them with a great deal of reverence, and yet with
   pleasure and thankfulness. Our thoughts concerning God must be
   delightful to us, above any other thoughts. 2. Numerous to admiration:
   How great is the sum of them! We cannot conceive how many God's kind
   counsels have been concerning us, how many good turns he has done us,
   and what variety of mercies we have received from him. If we would
   count them, the heads of them, much more the particulars of them, they
   are more in number than the sand, and yet every one great and very
   considerable, Ps. xl. 5. We cannot conceive the multitude of God's
   compassions, which are all new every morning. 3. Constant at all times:
   "When I awake, every morning, I am still with thee, under thy eye and
   care, safe and easy under thy protection." This bespeaks also the
   continual devout sense David had of the eye of God upon him: When I
   awake I am with thee, in my thoughts; and it would help to keep us in
   the fear of the Lord all the day long if, when we awake in the morning,
   our first thoughts were of him and we did then set him before us.

   II. He concludes from this doctrine that ruin will certainly be the end
   of sinners. God knows all the wickedness of the wicked, and therefore
   he will reckon for it: "Surely thou wilt slay the wicked, O God! for
   all their wickedness is open before thee, however it may be artfully
   disguised and coloured over, to hide it from the eye of the world.
   However thou suffer them to prosper for a while, surely thou wilt slay
   them at last." Now observe, 1. The reason why God will punish them,
   because they daringly affront him and set him at defiance (v. 20): They
   speak against thee wickedly; they set their mouth against the heavens
   (Ps. lxxiii. 9), and shall be called to account for the hard speeches
   they have spoken against him, Jude 15. They are his enemies, and
   declare their enmity by taking his name in vain, as we show our
   contempt of a man if we make a by-word of his name, and never mention
   him but in a way of jest and banter. Those that profane the sacred
   forms of swearing or praying by using them in an impertinent irreverent
   manner take God's name in vain, and thereby show themselves enemies to
   him. Some make it to be a description of hypocrites: "They speak of
   thee for mischief; they talk of God, pretending to piety, but it is
   with some ill design, for a cloak of maliciousness; and, being enemies
   to God, while they pretend friendship, they take his name in vain; they
   swear falsely." 2. The use David makes of this prospect which he has of
   the ruin of the wicked. (1.) He defies them: "Depart from me, you
   bloody men; you shall not debauch me, for I will not admit your
   friendship nor have fellowship with you; and you cannot destroy me,
   for, being under God's protection, he shall force you to depart from
   me." (2.) He detests them (v. 21, 22): "Lord, thou knowest the heart,
   and canst witness for me; do not I hate those that hate thee, and for
   that reason, because they hate thee? I hate them because I love thee,
   and hate to see such affronts and indignities put upon thy blessed
   name. Am not I grieved with those that rise up against thee, grieved to
   see their rebellion and to foresee their ruin, which it will certainly
   end in?" Note, Sin is hated, and sinners are lamented, by all that fear
   God. "I hate them" (that is, "I hate the work of them that turn aside,"
   as he explains himself, Ps. ci. 3) "with a sincere and perfect hatred;
   I count those that are enemies to God as enemies to me, and will not
   have any intimacy with them," Ps. lxix. 8.

   III. He appeals to God concerning his sincerity, v. 23, 24. 1. He
   desires that as far as he was in the wrong God would discover it to
   him. Those that are upright can take comfort in God's omniscience as a
   witness of their uprightness, and can with a humble confidence beg of
   him to search and try them, to discover them to themselves (for a good
   man desires to know the worst of himself) and to discover them to
   others. He that means honestly could wish he had a window in his breast
   that any man may look into his heart: "Lord, I hope I am not in a
   wicked way, but see if there be any wicked way in me, any corrupt
   inclination remaining; let me see it; and root it out of me, for I do
   not allow it." 2. He desires that, as far as he was in the right, he
   might be forwarded in it, which he that knows the heart knows how to do
   effectually: Lead me in the way everlasting. Note, (1.) The way of
   godliness is an everlasting way; it is everlastingly true and good,
   pleasing to God and profitable to us, and will end in everlasting life.
   It is the way of antiquity (so some), the good old way. (2.) All the
   saints desire to be kept and led in this way, that they may not miss
   it, turn out of it, nor tire in it.
     __________________________________________________________________

P S A L M S

  PSALM CXL.

   This and the four following psalms are much of a piece, and the scope
   of them the same with many that we met with in the beginning and middle
   of the book of Psalms, though with but few of late. They were penned by
   David (as it should seem) when he was persecuted by Saul; one of them
   is said to be his "prayer when he was in the cave," and it is probable
   that all the rest were penned about the same time. In this psalm, I.
   David complains of the malice of his enemies, and prays to God to
   preserve him from them, ver. 1-5. II. He encourages himself in God as
   his God, ver. 6, 7. III. He prays for, and prophesies, the destruction
   of his persecutors, ver. 8-11. IV. He assures all God's afflicted
   people that their troubles would in due time end well (ver. 12, 13),
   with which assurance we must comfort ourselves, and one another, in
   singing this psalm.

Complaints and Petitions.

   To the chief musician. A psalm of David.

   1 Deliver me, O Lord, from the evil man: preserve me from the violent
   man;   2 Which imagine mischiefs in their heart; continually are they
   gathered together for war.   3 They have sharpened their tongues like a
   serpent; adders' poison is under their lips. Selah.   4 Keep me, O
   Lord, from the hands of the wicked; preserve me from the violent man;
   who have purposed to overthrow my goings.   5 The proud have hid a
   snare for me, and cords; they have spread a net by the wayside; they
   have set gins for me. Selah.   6 I said unto the Lord, Thou art my God:
   hear the voice of my supplications, O Lord.   7 O God the Lord, the
   strength of my salvation, thou hast covered my head in the day of
   battle.

   In this, as in other things, David was a type of Christ, that he
   suffered before he reigned, was humbled before he was exalted, and that
   as there were many who loved and valued him, and sought to do him
   honour, so there were many who hated and envied him, and sought to do
   him mischief, as appears by these verses, where,

   I. He gives a character of his enemies, and paints them out in their
   own colours, as dangerous men, whom he had reason to be afraid of, but
   wicked men, whom he had no reason to think the righteous God would
   countenance. There was one that seems to have been the ring-leader of
   them, whom he calls the evil man and the man of violences (v. 1, 4),
   probably he means Saul. The Chaldee paraphrast (v. 9) names both Doeg
   and Ahithophel; but between them there was a great distance of time.
   Violent men are evil men. But there were many besides this one who were
   confederate against David, who are here represented as the genuine
   offspring and seed of the serpent. For, 1. They are very subtle, crafty
   to do mischief; they have imagined it (v. 2), have laid the scheme with
   all the art and cunning imaginable. They have purposed and plotted to
   overthrow the goings of a good man (v. 4), to draw him into sin and
   trouble, to ruin him by blasting his reputation, crushing his interest,
   and taking away his life. For this purpose they have, like mighty
   hunters, hidden a snare, and spread a net, and set gins (v. 5), that
   their designs against him, being kept undiscovered, might be the more
   likely to take effect, and he might fall into their hands ere he was
   aware. Great persecutors have often been great politicians, which has
   indeed made them the more formidable; but the Lord preserves the simple
   without all those arts. 2. They are very spiteful, as full of malice as
   Satan himself: They have sharpened their tongues like a serpent, that
   infuses his venom with his tongue; and there is so much malignity in
   all they say that one would think there was nothing under their lips
   but adders' poison, v. 3. With their calumnies, and with their
   counsels, they aimed to destroy David, but secretly, as a man is stung
   with a serpent, or a snake in the grass. And they endeavoured likewise
   to infuse their malice into others, and to make them seven times more
   the children of hell than themselves. A malignant tongue makes men like
   the old serpent; and poison in the lips is a certain sign of poison in
   the heart. 3. They are confederate; they are many of them; but they are
   all gathered together against me for war, v. 2. Those who can agree in
   nothing else can agree to persecute a good man. Herod and Pilate will
   unite in this, and in this they resemble Satan, who is not divided
   against himself, all the devils agreeing in Beelzebub. 4. They are
   proud (v. 5), conceited of themselves and confident of their success;
   and herein also they resemble Satan, whose reigning ruining sin was
   pride. The pride of persecutors, though at present it be the terror,
   yet may be the encouragement, of the persecuted, for the more haughty
   they are the faster are they ripening for ruin. Pride goes before
   destruction.

   II. He prays to God to keep him from them and from being swallowed up
   by them: "Lord, deliver me, preserve me, keep me (v. 1, 4); let them
   not prevail to take away my life, my reputation, my interest, my
   comfort, and to prevent my coming to the throne. Keep me from doing as
   they do, or as they would have me do, or as they promise themselves I
   shall do." Note, The more malice appears in our enemies against us the
   more earnest we should be in prayer to God to take us under his
   protection. In him believers may count upon a security, and may enjoy
   it and themselves with a holy serenity. Those are safe whom God
   preserves. If he be for us, who can be against us?

   III. He triumphs in God, and thereby, in effect, he triumphs over his
   persecutors, v. 6, 7. When his enemies sharpened their tongues against
   him, did he sharpen his against them? No; adders' poison was under
   their lips, but grace was poured into his lips, witness what he here
   said unto the Lord, for to him he looked, to him he directed himself,
   when he saw himself in so much danger, through the malice of his
   enemies: and it is well for us that we have a God to go to. He
   comforted himself, 1. In his interest in God: "I said, Thou art my God;
   and, if my God, then my shield and mighty protector." In troublous
   dangerous times it is good to claim relation to God, and by faith to
   keep hold of him. 2. In his access to God. This comforted him, that he
   was not only taken into covenant with God, but into communion with him,
   that he had leave to speak to him, and might expect an answer of peace
   from him, and could say, with a humble confidence, Hear the voice of my
   supplications, O Lord! 3. In the assurance he had of help from God and
   happiness in him: "O God the Lord--Jehovah Adonai! as Jehovah thou art
   self-existent and self-sufficient, an infinitely perfect being; as
   Adonai thou art my stay and support, my ruler and governor, and
   therefore the strength of my salvation, my strong Saviour; nay, not
   only my Saviour, but my salvation itself, from whom, in whom, my
   salvation is; not only a strong Saviour, but the very strength of my
   salvation, on whom the stress of my hope is laid; all in all, to make
   me happy, and to preserve me to my happiness." 4. In the experience he
   had had formerly of God's care of him: Thou hast covered my head in the
   day of battle. As he pleaded with Saul, that, for the service of his
   country, he many a time jeoparded his life in the high places of the
   field, so he pleads with God that, in those services, he had
   wonderfully protected him, and provided him a better helmet for the
   securing of his head than Goliath's was: "Lord, thou hast kept me in
   the day of battle with the Philistines, suffer me not to fall by the
   treacherous intrigues of false-hearted Israelites." God is as able to
   preserve his people from secret fraud as from open force; and the
   experience we have had of his power and care, in dangers of one kind,
   may encourage us to trust in him and depend upon him in dangers of
   another nature; for nothing can shorten the Lord's right hand.

Shame and Confusion of Persecutors.

   8 Grant not, O Lord, the desires of the wicked: further not his wicked
   device; lest they exalt themselves. Selah.   9 As for the head of those
   that compass me about, let the mischief of their own lips cover them.
   10 Let burning coals fall upon them: let them be cast into the fire;
   into deep pits, that they rise not up again.   11 Let not an evil
   speaker be established in the earth: evil shall hunt the violent man to
   overthrow him.   12 I know that the Lord will maintain the cause of the
   afflicted, and the right of the poor.   13 Surely the righteous shall
   give thanks unto thy name: the upright shall dwell in thy presence.

   Here is the believing foresight David had,

   I. Of the shame and confusion of persecutors.

   1. Their disappointment. This he prays for (v. 8), that their lusts
   might not be gratified, their lust of ambition, envy, and revenge:
   "Grant not, O Lord! the desires of the wicked, but frustrate them; let
   them not see the ruin of my interest, which they so earnestly wish to
   see; but hear the voice of my supplications." He prays that their
   projects might not take effect, but be blasted: "O further not his
   wicked device; let not Providence favour any of his designs, but cross
   them; suffer not his wicked device to proceed, but chain his wheels,
   and stop him in the career of his pursuits." Thus we are to pray
   against the enemies of God's people, that they may not succeed in any
   of their enterprises. Such was David's prayer against Ahithophel, that
   God would turn his counsels into foolishness. The plea is, lest they
   exalt themselves, value themselves upon their success as if it were an
   evidence that God favoured them. Proud men, when they prosper, are made
   prouder, grow more impudent against God and insolent against his
   people, and therefore, "Lord, do not prosper them."

   2. Their destruction. This he prays for (as we read it); but some
   choose to read it rather as a prophecy, and the original will bear it.
   If we take it as a prayer, that proceeds from a spirit of prophecy,
   which comes all to one. He foretels the ruin,

   (1.) Of his own enemies: "As for those that compass me about, and seek
   my ruin," [1.] "The mischief of their own lips shall cover their heads
   (v. 9); the evil they have wished to me shall come upon themselves,
   their curses shall be blown back into their own faces, and the very
   designs which they have laid against me shall turn to their own ruin,"
   Ps. vii. 15, 16. Let those that make mischief, by slandering,
   tale-bearing, misrepresenting their neighbours, and spreading
   ill-natured characters and stories, dread the consequence of it, and
   think how sad their condition will be when all the mischief they have
   been accessory to shall be made to return upon themselves. [2.] The
   judgments of God shall fall upon them, compared here to burning coals,
   in allusion to the destruction of Sodom; nay, as in the deluge the
   waters from above, and those from beneath, met for the drowning of the
   world, both the windows of heaven were opened and the fountains of the
   great deep were broken up, so here, to complete the ruin of the enemies
   of Christ and his kingdom, they shall not only have burning coals cast
   upon them from above (Job xx. 23; xxvii. 22), but they themselves shall
   be cast into the fire beneath; both heaven and hell, the wrath of God
   the Judge and the rage of Satan the tormentor, shall concur to make
   them miserable. And the fire they shall be cast into is not a furnace
   of fire, out of which perhaps they might escape, but a deep pit, out of
   which they cannot rise. Tophet is said to be deep and large, Isa. xxx.
   33.

   (2.) Of all others that are like them, v. 11. [1.] Evil speakers must
   expect to be shaken, for they shall never be established in the earth.
   What is got by fraud and falsehood, by calumny and unjust accusation,
   will not prosper, will not last. Wealth gotten by vanity will be
   diminished. Let not such men as Doeg think to reign long, for his doom
   will be theirs, Ps. ii. 5. A lying tongue is but for a moment, but the
   lip of truth shall be established for ever. [2.] Evil doers must expect
   to be destroyed: Evil shall hunt the violent man, as the blood-hound
   hunts the murderer to discover him, as the lion hunts his prey to tear
   it to pieces. Mischievous men will be brought to light, and brought to
   ruin; the destruction appointed shall run them down and overthrow them.
   Evil pursues sinners.

   II. Here is his foresight of the deliverance and comfort of the
   persecuted, v. 12, 13. 1. God will do those justice, in delivering
   them, who, being wronged, commit themselves to him: "I know that the
   Lord will maintain the just and injured cause of his afflicted people,
   and will not suffer might always to prevail against right, though it be
   but the right of the poor, who have but little that they can pretend a
   right to." God is, and will be, the patron of oppressed innocence, much
   more of persecuted piety; those that know him cannot but know this. 2.
   They will do him justice (if I may so speak), in ascribing the glory of
   their deliverance to him: "Surely the righteous (who make conscience of
   rendering to God his due, as well as to men theirs) shall give thanks
   unto thy name when they find their cause pleaded with jealousy and
   prosecuted with effect." The closing words, The upright shall dwell in
   thy presence, denote both God's favour to them ("Thou shalt admit them
   to dwell in thy presence in grace here, in glory hereafter, and it
   shall be their safety and happiness") and their duty to God: "They
   shall attend upon thee as servants that keep in the presence of their
   masters, both to do them honour and to receive their commands." This is
   true thanksgiving, even thanksliving; and this use we should make of
   all our deliverance, we should serve God the more closely and
   cheerfully.
     __________________________________________________________________

P S A L M S

  PSALM CXLI.

   David was in distress when he penned this psalm, pursued, it is most
   likely, by Saul, that violent man. Is any distressed? Let him pray;
   David did so, and had the comfort of it. I. He prays for God's
   favourable acceptance, ver. 1, 2. II. For his powerful assistance, ver.
   3, 4. III. That others might be instrumental of good to his soul, as he
   hoped to be to the souls of others, ver. 5, 6. IV. That he and his
   friends being now brought to the last extremity God would graciously
   appear for their relief and rescue, ver. 7-10. The mercy and grace of
   God are as necessary to us as they were to him, and therefore we should
   be humbly earnest for them in singing this psalm.

Fervent Supplications.

   A psalm of David.

   1 Lord, I cry unto thee: make haste unto me; give ear unto my voice,
   when I cry unto thee.   2 Let my prayer be set forth before thee as
   incense; and the lifting up of my hands as the evening sacrifice.   3
   Set a watch, O Lord, before my mouth; keep the door of my lips.   4
   Incline not my heart to any evil thing, to practise wicked works with
   men that work iniquity: and let me not eat of their dainties.

   Mercy to accept what we do well, and grace to keep us from doing ill,
   are the two things which we are here taught by David's example to pray
   to God for.

   I. David loved prayer, and he begs of God that his prayers might be
   heard and answered, v. 1, 2. David cried unto God. His crying denotes
   fervency in prayer; he prayed as one in earnest. His crying to God
   denotes faith and fixedness in prayer. And what did he desire as the
   success of his prayer? 1. That God would take cognizance of it: "Give
   ear to my voice; let me have a gracious audience." Those that cry in
   prayer may hope to be heard in prayer, not for their loudness, but
   their liveliness. 2. That he would visit him upon it: Make haste unto
   me. Those that know how to value God's gracious presence will be
   importunate for it and humbly impatient of delays. He that believes
   does not make haste, but he that prays may be earnest with God to make
   haste. 3. That he would be well pleased with him in it, well pleased
   with his praying and the lifting up of his hands in prayer, which
   denotes both the elevation and enlargement of his desire and the
   out-goings of his hope and expectation, the lifting up of the hand
   signifying the lifting up of the heart, and being used instead of
   lifting up the sacrifices which were heaved and waved before the Lord.
   Prayer is a spiritual sacrifice; it is the offering up of the soul, and
   its best affections, to God. Now he prays that this may be set forth
   and directed before God as the incense which was daily burnt upon the
   golden altar, and as the evening sacrifice, which he mentions rather
   than the morning sacrifice, perhaps because this was an evening prayer,
   or with an eye to Christ, who, in the evening of the world and in the
   evening of the day, was to offer up himself a sacrifice of atonement,
   and establish the spiritual sacrifices of acknowledgement, having
   abolished all the carnal ordinances of the law. Those that pray in
   faith may expect it will please God better than an ox or bullock. David
   was now banished from God's court, and could not attend the sacrifice
   and incense, and therefore begs that his prayer might be instead of
   them. Note, Prayer is of a sweet-smelling savour to God, as incense,
   which yet has no savour without fire; nor has prayer without the fire
   of holy love and fervour.

   II. David was in fear of sin, and he begs of God that he might be kept
   from sin, knowing that his prayers would not be accepted unless he took
   care to watch against sin. We must be as earnest for God's grace in us
   as for his favour towards us. 1. He prays that he might not be
   surprised into any sinful words (v. 3): "Set a watch, O Lord! before my
   mouth, and, nature having made my lips to be a door to my words, let
   grace keep that door, that no word may be suffered to go out which may
   in any way tend to the dishonour of God or the hurt of others." Good
   men know the evil of tongue-sins, and how prone they are to them (when
   enemies are provoking we are in danger of carrying our resentment too
   far, and of speaking unadvisedly, as Moses did, though the meekest of
   men), and therefore they are earnest with God to prevent their speaking
   amiss, as knowing that no watchfulness or resolution of their own is
   sufficient for the governing of their tongues, much less of their
   hearts, without the special grace of God. We must keep our mouths as
   with a bridle; but that will not serve: we must pray to God to keep
   them. Nehemiah prayed to the Lord when he set a watch, and so must we,
   for without him the watchman walketh but in vain. 2. That he might not
   be inclined to any sinful practices (v. 4): "Incline not my heart to
   any evil thing; whatever inclination there is in me to sin, let it be
   not only restrained, but mortified, by divine grace." The example of
   those about us, and the provocations of those against us, are apt to
   stir up and draw out corrupt inclinations. We are ready to do as others
   do, and to think that if we have received injuries we may return them;
   and therefore we have need to pray that we may never be left to
   ourselves to practise any wicked work, either in confederacy with or in
   opposition to the men that work iniquity. While we live in such an evil
   world, and carry about with us such evil hearts, we have need to pray
   that we may neither be drawn in by any allurement nor driven on by any
   provocation to do any sinful thing. 3. That he might not be ensnared by
   any sinful pleasures: "Let me not eat of their dainties. Let me not
   join with them in their feasts and sports, lest thereby I be inveigled
   into their sins." Better is a dinner of herbs, out of the way of
   temptation, than a stalled ox in it. Sinners pretend to find dainties
   in sin. Stolen waters are sweet; forbidden fruit is pleasant to the
   eye. But those that consider how soon the dainties of sin will turn
   into wormwood and gall, how certainly it will, at last, bite like a
   serpent and sting like an adder, will dread those dainties, and pray to
   God by his providence to take them out of their sight, and by his grace
   to turn them against them. Good men will pray even against the sweets
   of sin.

Reproofs of the Righteous; Complaints and Petitions.

   5 Let the righteous smite me; it shall be a kindness: and let him
   reprove me; it shall be an excellent oil, which shall not break my
   head: for yet my prayer also shall be in their calamities.   6 When
   their judges are overthrown in stony places, they shall hear my words;
   for they are sweet.   7 Our bones are scattered at the grave's mouth,
   as when one cutteth and cleaveth wood upon the earth.   8 But mine eyes
   are unto thee, O God the Lord: in thee is my trust; leave not my soul
   destitute.   9 Keep me from the snares which they have laid for me, and
   the gins of the workers of iniquity.   10 Let the wicked fall into
   their own nets, whilst that I withal escape.

   Here, I. David desires to be told of his faults. His enemies reproached
   him with that which was false, which he could not but complain of; yet,
   at the same time, he desired his friends would reprove him for that
   which was really amiss in him, particularly if there was any thing that
   gave the least colour to those reproaches (v. 5): let the righteous
   smite me; it shall be a kindness. The righteous God (so some); "I will
   welcome the rebukes of his providence, and be so far from quarrelling
   with them that I will receive them as tokens of love and improve them
   as means of grace, and will pray for those that are the instruments of
   my trouble." But it is commonly taken for the reproofs given by
   righteous men; and it best becomes those that are themselves righteous
   to reprove the unrighteousness of others, and from them reproof will be
   best taken. But if the reproof be just, though the reprover be not so,
   we must make a good use of it and learn obedience by it. We are here
   taught how to receive the reproofs of the righteous and wise. 1. We
   must desire to be reproved for whatever is amiss in us, or is done
   amiss by us: "Lord, put it into the heart of the righteous to smite me
   and reprove me. If my own heart does not smite me, as it ought, let my
   friend do it; let me never fall under that dreadful judgment of being
   let alone in sin." 2. We must account it a piece of friendship. We must
   not only bear it patiently, but take it as a kindness; for reproofs of
   instruction are the way of life (Prov. vi. 23), are means of good to
   us, to bring us to repentance for the sins we have committed, and to
   prevent relapses into sin. Though reproofs cut, it is in order to a
   cure, and therefore they are much more desirable than the kisses of an
   enemy (Prov. xxvii. 6) or the song of fools, Eccl. vii. 5. David
   blessed God for Abigail's seasonable admonition, 1 Sam. xxv. 32. 3. We
   must reckon ourselves helped and healed by it: It shall be as an
   excellent oil to a wound, to mollify it and close it up; it shall not
   break my head, as some reckon it to do, who could as well bear to have
   their heads broken as to be told of their faults; but, says David, "I
   am not of that mind; it is my sin that has broken my head, that has
   broken my bones, Ps. li. 8. The reproof is an excellent oil, to cure
   the bruises sin has given me. It shall not break my head, if it may but
   help to break my heart." 4. We must requite the kindness of those that
   deal thus faithfully, thus friendly with us, at least by our prayers
   for them in their calamities, and hereby we must show that we take it
   kindly. Dr. Hammond gives quite another reading of this verse:
   "Reproach will bruise me that am righteous, and rebuke me; but that
   poisonous oil shall not break my head (shall not destroy me, shall not
   do me the mischief intended), for yet my prayer shall be in their
   mischiefs, that God would preserve me from them, and my prayer shall
   not be in vain."

   II. David hopes his persecutors will, some time or other, bear to be
   told of their faults, as he was willing to be told of his (v. 6): "When
   their judges" (Saul and his officers who judged and condemned David,
   and would themselves be sole judges) "are overthrown in stony places,
   among the rocks in the wilderness, then they shall hear my words, for
   they are sweet." Some think this refers to the relentings that were in
   Saul's breast when he said, with tears, Is this thy voice, my son
   David? 1 Sam. xxiv. 16; xxvi. 21. Or we may take it more generally:
   even judges, great as they are, may come to be overthrown. Those that
   make the greatest figure in this world do not always meet with level
   smooth ways through it. And those that slighted the word of God before
   will relish it, and be glad of it, when they are in affliction, for
   that opens the ear to instruction. When the world is bitter the word is
   sweet. Oppressed innocency cannot gain a hearing with those that live
   in pomp and pleasure, but when they come to be overthrown themselves
   they will have more compassionate thoughts of the afflicted.

   III. David complains of the great extremity to which he and his friends
   were reduced (v. 7): Our bones are scattered at the grave's mouth, out
   of which they are thrown up, so long have we been dead, or into which
   they are ready to be thrown, so near are we to the pit; and they are as
   little regarded as chips among the hewers of wood, which are thrown in
   neglected heaps: As one that cuts and cleaves the earth (so some read
   it), alluding to the ploughman who tears the earth in pieces with his
   plough-share, Ps. cxxix. 3. Can these dry bones live?

   IV. David casts himself upon God, and depends upon him for deliverance:
   "But my eyes are unto thee (v. 8); for, when the case is ever so
   deplorable, thou canst redress all the grievances. From thee I expect
   relief, bad as things are, and in thee is my trust." Those that have
   their eye towards God may have their hopes in him.

   V. He prays that God would succour and relieve him as his necessity
   required. 1. That he would comfort him: "Leave not my soul desolate and
   destitute; still let me see where my help is." 2. That he would prevent
   the designs of his enemies against him (v. 9): "Keep me from being
   taken in the snare they have laid for me; give me to discover it and to
   evade it." Be the gin placed with ever so much subtlety, God can and
   will secure his people from being taken in it. 3. That God would, in
   justice, turn the designs of his enemies upon themselves, and, in
   mercy, deliver him from being ruined by them (v. 10): let the wicked
   fall into their own net, the net which, intentionally, they procured
   for me, but which, meritoriously, they prepared for themselves. Nec lex
   est justioir ulla quam necis artifices arte perire sua--No law can be
   more just than that the architects of destruction should perish by
   their own contrivances. All that are bound over to God's justice are
   held in the cords of their own iniquity. But let me at the same time
   obtain a discharge. The entangling and ensnaring of the wicked
   sometimes prove the escape and enlargement of the righteous.
     __________________________________________________________________

P S A L M S

  PSALM CXLII.

   This psalm is a prayer, the substance of which David offered up to God
   when he was forced by Saul to take shelter in a cave, and which he
   afterwards penned in this form. Here is, I. The complaint he makes to
   God (ver. 1, 2) of the subtlety, strength, and malice, of his enemies
   (ver. 3, 6), and the coldness and indifference of his friends, ver. 4.
   II. The comfort he takes in God that he knew his case (ver. 3) and was
   his refuge, ver. 5. III. His expectation from God that he would hear
   and deliver him, ver. 6, 7. IV His expectation from the righteous that
   they would join with him in praises, ver. 7. Those that are troubled in
   mind, body, or estate, may, in singing this psalm (if they sing it in
   some measure with David's spirit), both warrant his complaints and
   fetch in his comforts.

David's Complaints.

   Maschil of David. A prayer when he was in the cave.

   1 I cried unto the Lord with my voice; with my voice unto the Lord did
   I make my supplication.   2 I poured out my complaint before him; I
   showed before him my trouble.   3 When my spirit was overwhelmed within
   me, then thou knewest my path. In the way wherein I walked have they
   privily laid a snare for me.

   Whether it was in the cave of Adullam, or that of Engedi, that David
   prayed this prayer, is not material; it is plain that he was in
   distress. It was a great disgrace to so great a soldier, so great a
   courtier, to be put to such shifts for his own safety, and a great
   terror to be so hotly pursued and every moment in expectation of death;
   yet then he had such a presence of mind as to pray this prayer, and,
   wherever he was, still had his religion about him. Prayers and tears
   were his weapons, and, when he durst not stretch forth his hands
   against his prince, he lifted them up to his God. There is no cave so
   deep, so dark, but we may out of it send up our prayers, and our souls
   in prayer, to God. He calls this prayer Maschil--a psalm of
   instruction, because of the good lessons he had himself learnt in the
   cave, learnt on his knees, which he desired to teach others. In these
   verses observe,

   I. How David complained to God, v. 1, 2. When the danger was over he
   was not ashamed to own (as great spirits sometimes are) the fright he
   had been in and the application he had made to God. Let no men of the
   first rank think it any diminution or disparagement to them, when they
   are in affliction, to cry to God, and to cry like children to their
   parents when any thing frightens them. David poured out his complaint,
   which denotes a free and full complaint; he was copious and particular
   in it. His heart was as full of his grievances as it could hold, but he
   made himself easy by pouring them out before the Lord; and this he did
   with great fervency: He cried unto the Lord with his voice, with the
   voice of his mind (so some think), for, being hidden in the cave, he
   durst not speak with an audible voice, lest that should betray him; but
   mental prayer is vocal to God, and he hears the groanings which cannot,
   or dare not, be uttered, Rom. viii. 26. Two things David laid open to
   God, in this complaint:--1. His distress. He exhibited a remonstrance
   or memorial of his case: I showed before him my trouble, and all the
   circumstances of it. He did not prescribe to God, nor show him his
   trouble, as if God did not know it without his showing; but as one that
   put a confidence in God, desired to keep up communion with him, and was
   willing to refer himself entirely to him, he unbosomed himself to him,
   humbly laid the matter before him, and then cheerfully left it with
   him. We are apt to show our trouble too much to ourselves, aggravating
   it, and poring upon it, which does us no service, whereas by showing it
   to God we might cast the care upon him who careth for us, and thereby
   ease ourselves. Nor should we allow of any complaint to ourselves or
   others which we cannot with due decency and sincerity of devotion make
   to God, and stand to before him. 2. His desire. When he made his
   complaint he made his supplication (v. 1), not claiming relief as a
   debt, but humbly begging it as a favour. Complainants must be
   suppliants, for God will be sought unto.

   II. What he complained of: "In the way wherein I walked, suspecting no
   danger, have they privily laid a snare for me, to entrap me." Saul gave
   Michal his daughter to David on purpose that she might be a snare to
   him, 1 Sam. xviii. 21. This he complains of to God, that every thing
   was done with a design against him. If he had gone out of his way, and
   met with snares, he might have thanked himself; but when he met with
   them in the way of his duty he might with humble boldness tell God of
   them.

   III. What comforted him in the midst of these complaints (v. 3): "When
   my spirit was overwhelmed within me, and ready to sink under the burden
   of grief and fear, when I was quite at a loss and ready to despair,
   then thou knewest my path, that is, then it was a pleasure to me to
   think that thou knewest it. Thou knewest my sincerity, the right path
   which I have walked in, and that I am not such a one as my persecutors
   represent me. Thou knewest my condition in all the particulars of it;
   when my spirit was so overwhelmed that I could not distinctly show it,
   this comforted me, that thou knewest it, Job xxiii. 10. Thou knewest
   it, that is, thou didst protect, preserve, and secure it," Ps. xxxi. 7;
   Deut. ii. 7.

Complaints and Petitions.

   4 I looked on my right hand, and beheld, but there was no man that
   would know me: refuge failed me; no man cared for my soul.   5 I cried
   unto thee, O Lord: I said, Thou art my refuge and my portion in the
   land of the living.   6 Attend unto my cry; for I am brought very low:
   deliver me from my persecutors; for they are stronger than I.   7 Bring
   my soul out of prison, that I may praise thy name: the righteous shall
   compass me about; for thou shalt deal bountifully with me.

   The psalmist here tells us, for our instruction, 1. How he was disowned
   and deserted by his friends, v. 4. When he was in favour at court he
   seemed to have a great interest, but when he was made an out-law, and
   it was dangerous for any one to harbour him (witness Ahimelech's fate),
   then no man would know him, but every body was shy of him. He looked on
   his right hand for an advocate (Ps. cix. 31), some friend or other to
   speak a good word for him; but, since Jonathan's appearing for him had
   like to have cost him his life, nobody was willing to venture in
   defence of his innocency, but all were ready to say they knew nothing
   of the matter. He looked round to see if any would open their doors to
   him; but refuge failed him. None of all his old friends would give him
   a night's lodging, or direct him to any place of secresy and safety.
   How many good men have been deceived by such swallow-friends, who are
   gone when winter comes! David's life was exceedingly precious, and yet,
   when he was unjustly proscribed, no man cared for it, nor would move a
   hand for the protection of it. Herein he was a type of Christ, who, in
   his sufferings for us, was forsaken of all men, even of his own
   disciples, and trod the wine-press alone, for there was none to help,
   none to uphold, Isa. lxiii. 5. 2. How he then found satisfaction in
   God, v. 5. Lovers and friends stood aloof from him, and it was in vain
   to call to them. "But," said he, "I cried unto thee, O Lord! who
   knowest me, and carest for me, when none else will, and wilt not fail
   me nor forsake me when men do;" for God is constant in his love. David
   tells us what he said to God in the cave: "Thou art my refuge and my
   portion in the land of the living; I depend upon thee to be so, my
   refuge to save me from being miserable, my portion to make me happy.
   The cave I am in is but a poor refuge. Lord, thy name is the strong
   tower that I run into. Thou art my refuge, in whom alone I shall think
   myself safe. The crown I am in hopes of is but a poor portion; I can
   never think myself well provided for till I know that the Lord is the
   portion of my inheritance and of my cup." Those who in sincerity take
   the Lord for their God shall find him all-sufficient both as a refuge
   and as a portion, so that, as no evil shall hurt them, so no good shall
   be wanting to them; and they may humbly claim their interest: "Lord,
   thou art my refuge and my portion; every thing else is a refuge of lies
   and a portion of no value. Thou art so in the land of the living, that
   is, while I live and have my being, whether in this world or in a
   better." There is enough in God to answer all the necessities of this
   present time. We live in a world of dangers and wants; but what danger
   need we fear if God is our refuge, or what wants if he be our portion?
   Heaven, which alone deserves to be called the land of the living, will
   be to all believers both a refuge and a portion. 3. How, in this
   satisfaction, he addressed himself to God (v. 5, 6): "Lord, give a
   gracious ear to my cry, the cry of my affliction, the cry of my
   supplication, for I am brought very low, and, if thou help me not, I
   shall be quite sunk. Lord, deliver me from my persecutors, either tie
   their hands or turn their hearts, break their power or blast their
   projects, restrain them or rescue me, for they are stronger than I, and
   it will be thy honour to take part with the weakest. Deliver me from
   them, or I shall be ruined by them, for I am not yet myself a match for
   them. Lord, bring my soul out of prison, not only bring me safe out of
   this cave, but bring me out of all my perplexities." We may apply it
   spiritually: the souls of good men are often straitened by doubts and
   fears, cramped and fettered through the weakness of faith and the
   prevalency of corruption; and it is then their duty and interest to
   apply themselves to God, and beg of him to set them at liberty and to
   enlarge their hearts, that they may run the way of his commandments. 4.
   How much he expected his deliverance would redound to the glory of God.
   (1.) By his own thanksgivings, into which his present complaints would
   then be turned: "Bring my soul out of prison, not that I may enjoy
   myself and my friends and live at ease, no, nor that I may secure my
   country, but that I may praise thy name." This we should have an eye
   to, in all our prayers to God for deliverance out of trouble, that we
   may have occasion to praise God and may live to his praise. This is the
   greatest comfort of temporal mercies that they furnish us with matter,
   and give us opportunity, for the excellent duty of praise. (2.) By the
   thanksgivings of many on his behalf (2 Cor. i. 11): "When I am enlarged
   the righteous shall encompass me about; for my cause they shall make
   thee a crown of praise, so the Chaldee. They shall flock about me to
   congratulate me on my deliverance, to hear my experiences, and to
   receive (Maschil) instructions from me; they shall encompass me, to
   join with me in my thanksgivings, because thou shalt have dealt
   bountifully with me." Note, The mercies of others ought to be the
   matter of our praises to God; and the praises of others, on our behalf,
   ought to be both desired and rejoiced in by us.
     __________________________________________________________________

P S A L M S

  PSALM CXLIII.

   This psalm, as those before, is a prayer of David, and full of
   complaints of the great distress and danger he was in, probably when
   Saul persecuted him. He did not only pray in that affliction, but he
   prayed very much and very often, not the same over again, but new
   thoughts. In this psalm, I. He complains of his troubles, through the
   oppression of his enemies (ver. 3) and the weakness of his spirit under
   it, which was ready to sink notwithstanding the likely course he took
   to support himself, ver. 4, 5. II. He prays, and prays earnestly (ver.
   6), 1. That God would hear him, ver. 1-7. 2. That he would not deal
   with him according to his sins, ver. 2. 3. That he would not hide his
   face from him (ver. 7), but manifest his favour to him, ver. 8. 4. That
   he would guide and direct him in the way of his duty (ver. 8, 10) and
   quicken him in it, ver. 11. 5. That he would deliver him out of his
   troubles, ver. 9, 11. 6. That he would in due time reckon with his
   persecutors, ver. 12. We may more easily accommodate this psalm to
   ourselves, in the singing of it, because most of the petitions in it
   are for spiritual blessings (which we all need at all times), mercy and
   grace.

Complaints and Petitions.

   A psalm of David.

   1 Hear my prayer, O Lord, give ear to my supplications: in thy
   faithfulness answer me, and in thy righteousness.   2 And enter not
   into judgment with thy servant: for in thy sight shall no man living be
   justified.   3 For the enemy hath persecuted my soul; he hath smitten
   my life down to the ground; he hath made me to dwell in darkness, as
   those that have been long dead.   4 Therefore is my spirit overwhelmed
   within me; my heart within me is desolate.   5 I remember the days of
   old; I meditate on all thy works; I muse on the work of thy hands.   6
   I stretch forth my hands unto thee: my soul thirsteth after thee, as a
   thirsty land. Selah.

   Here, I. David humbly begs to be heard (v. 1), not as if he questioned
   it, but he earnestly desired it, and was in care about it, for, having
   desired it, and was in care about it, for having directed his prayer,
   he looked up to see how it sped, Hab. ii. 1. He is a suppliant to his
   God, and he begs that his requests may be granted: Hear my prayer; give
   ear to my supplications. He is an appellant against his persecutors,
   and he begs that his case may be brought to hearing and that God will
   give judgment upon it, in his faithfulness and righteousness, as the
   Judge of right and wrong. Or, "Answer my petitions in thy faithfulness,
   according to the promises thou hast made, which thou wilt be just to."
   We have no righteousness of our own to plead, and therefore must plead
   God's righteousness, the word of promise which he has freely given us
   and caused us to hope in.

   II. He humbly begs not to be proceeded against in strict justice, v. 2.
   He seems here, if not to correct, yet to explain, his plea (v. 1),
   Deliver me in thy righteousness; "I mean," says he, "the righteous
   promises of the gospel, not the righteous threatenings of the law; if I
   be answered according to the righteousness of this broken covenant of
   innocency, I am quite undone;" and therefore, 1. His petition is,
   "Enter not into judgment with thy servant; do not deal with me in
   strict justice, as I deserve to be dealt with." In this prayer we must
   own ourselves to be God's servants, bound to obey him, accountable to
   him, and solicitous to obtain his favour, and we must approve ourselves
   to him. We must acknowledge that in many instances we have offended
   him, and have come short of our duty to him, that he might justly
   enquire into our offences, and proceed against us for them according to
   law, and that, if he should do so, judgment would certainly go against
   us; we have nothing to move in arrest or mitigation of it, but
   execution would be taken out and awarded and then we should be ruined
   for ever. But we must encourage ourselves with a hope that there is
   mercy and forgiveness with God, and be earnest with him for the benefit
   of that mercy. "Enter not into judgment with thy servant, for thou hast
   already entered into judgment with thy Son, and laid upon him the
   iniquity of us all. Enter not into judgment with thy servant, for thy
   servant enters into judgment with himself;" and, if we will judge
   ourselves, we shall not be judged. 2. His plea is, "In thy sight shall
   no man living be justified upon those terms, for no man can plead
   innocency nor any righteousness of his own, either that he has not
   sinned or that he does not deserve to die for his sins; nor that he has
   any satisfaction of his own to offer;" nay, if God contend with us, we
   are not able to answer him for one of a thousand, Job ix. 3; xv. 20.
   David, before he prays for the removal of his trouble, prays for the
   pardon of his sin, and depends upon mere mercy for it.

   III. He complains of the prevalency of his enemies against him (v. 3):
   "Saul, that great enemy, has persecuted my soul, sought my life, with a
   restless malice, and has carried the persecution so far that he has
   already smitten it down to the ground. Though I am not yet under
   ground, I am struck to the ground, and that is next door to it; he has
   forced me to dwell in darkness, not only in dark caves, but in dark
   thoughts and apprehensions, in the clouds of melancholy, as helpless
   and hopeless as those that have been long dead. Lord, let me find mercy
   with thee, for I find no mercy with men. They condemn me; but, Lord, do
   not thou condemn me. Am not I an object of thy compassion, fit to be
   appeared for; and is not my enemy an object of thy displeasure, fit to
   be appeared against?"

   IV. He bemoans the oppression of his mind, occasioned by his outward
   troubles (v. 4): Therefore is my spirit overpowered and overwhelmed
   within me, and I am almost plunged in despair; when without are
   fightings within are fears, and those fears greater tyrants and
   oppressors than Saul himself and not so easily out-run. It is sometimes
   the lot of the best men to have their spirits for a time almost
   overwhelmed and their hearts desolate, and doubtless it is their
   infirmity. David was not only a great saint, but a great soldier, and
   yet even he was sometimes ready to faint in a day of adversity. Howl,
   fir-trees, if the cedars be shaken.

   V. He applies himself to the use of proper means for the relief of his
   troubled spirit. He had no force to muster up against the oppression of
   the enemy, but, if he can keep possession of nothing else, he will do
   what he can to keep possession of his own soul and to preserve his
   inward peace. In order to this, 1. He looks back, and remembers the
   days of old (v. 5), God's former appearances for his afflicted people
   and for him in particular. It has been often a relief to the people of
   God in their straits to think of the wonders which their fathers told
   them of, Ps. lxxvii. 5, 11. 2. He looks round, and takes notice of the
   works of God in the visible creation, and the providential government
   of the world: I meditate on all thy works. Many see them, but do not
   see the footsteps of God's wisdom, power, and goodness in them, and do
   not receive the benefit they might by them because they do not meditate
   upon them; they do not dwell on that copious curious subject, but soon
   quit it, as if they had exhausted it, when they have scarcely touched
   upon it. I muse on, or (as some read it) I discourse of, the operation
   of thy hands, how great, how good, it is! The more we consider the
   power of God the less we shall fear the face or force of man, Isa. li.
   12, 13. 3. He looks up with earnest desires towards God and his favour
   (v. 6): "I stretch forth my hands unto thee, as one begging an alms,
   and big with expectation to receive something great, standing ready to
   lay hold on it and bid it welcome. My soul thirsteth after thee; it is
   to thee (so the word is), entire for thee, intent on thee; it is as a
   thirsty land, which, being parched with excessive heat, gapes for rain;
   so do I need, so do I crave, the support and refreshment of divine
   consolations under my afflictions, and nothing else will relieve me."
   This is the best course we can take when our spirits are overwhelmed;
   and justly do those sink under their load who will not take such a
   ready way as this to ease themselves.

Prayers for Divine Grace.

   7 Hear me speedily, O Lord: my spirit faileth: hide not thy face from
   me, lest I be like unto them that go down into the pit.   8 Cause me to
   hear thy lovingkindness in the morning; for in thee do I trust: cause
   me to know the way wherein I should walk; for I lift up my soul unto
   thee.   9 Deliver me, O Lord, from mine enemies: I flee unto thee to
   hide me.   10 Teach me to do thy will; for thou art my God: thy spirit
   is good; lead me into the land of uprightness.   11 Quicken me, O Lord,
   for thy name's sake: for thy righteousness' sake bring my soul out of
   trouble.   12 And of thy mercy cut off mine enemies, and destroy all
   them that afflict my soul: for I am thy servant.

   David here tells us what he said when he stretched forth his hands unto
   God; he begins not only as one in earnest, but as one in haste: "Hear
   me speedily, and defer no longer, for my spirit faileth. I am just
   ready to faint; reach the cordial--quickly, quickly, or I am gone." It
   was not a haste of unbelief, but of vehement desire and holy love. Make
   haste, O God! to help me. Three things David here prays for:--

   I. The manifestations of God's favour towards him, that God would be
   well pleased with him and let him know that he was so; this he prefers
   before any good, Ps. iv. 6. 1. He dreads God's frowns: "Lord, hide not
   thy face from me; Lord, be not angry with me, do not turn from me, as
   we do from one we are displeased with; Lord, let me not be left under
   the apprehensions of thy anger or in doubt concerning thy favour; if I
   have thy favour, let it not be hidden from me." Those that have the
   truth of grace cannot but desire the evidence of it. He pleads the
   wretchedness of his case if God withdrew from him: "Lord, let me not
   lie under thy wrath, for then I am like those that go down to the pit,
   that is, down to the grave (I am a dead man, weak, and pale, and
   ghastly; thy frowns are worse than death), or down to hell, the
   bottomless pit." Even those who through grace are delivered from going
   down to the pit may sometimes, when the terrors of the Almighty set
   themselves in array against them, look like those who are going to the
   pit. Disconsolate saints have sometimes cried out of the wrath of God,
   as if they had been damned sinners, Job vi. 4; Ps. lxxxviii. 6. 2. He
   entreats God's favour (v. 8): Cause me to hear thy lovingkindness in
   the morning. He cannot but think that God has a kindness for him, that
   he has some kind things to say to him, some good words and comfortable
   words; but the present hurry of his affairs, and tumult of his spirits,
   drowned those pleasing whispers; and therefore he begs, "Lord, do not
   only speak kindly to me, but cause me to hear it, to hear joy and
   gladness," Ps. li. 8. God speaks to us by his word and by his
   providence, and in both we should desire and endeavour to hear his
   lovingkindness (Ps. cvii. 43), that we may set that always before us:
   "Cause me to hear it in the morning, every morning; let my waking
   thoughts be of God's lovingkindness, that the sweet relish of that may
   abide upon my spirits all the day long." His plea is, "For in thee do I
   trust, and in thee only; I look not for comfort in any other." God's
   goodness is commonly wrought for those who trust in him (Ps. xxxi. 8),
   who by faith draw it out.

   II. The operations of God's grace in him. Those he is as earnest for as
   for the tokens of God's favour to him, and so should we be. He prays,

   1. That he might be enlightened with the knowledge of God's will; and
   this is the first work of the Spirit, in order to his other works, for
   God deals with men as men, as reasonable creatures. Here are three
   petitions to this effect:-- (1.) Cause me to know the way wherein I
   should walk. Sometimes those that are much in care to walk right are in
   doubt, and in the dark, which is the right way. Let them come boldly to
   the throne of grace, and beg of God, by his word, and Spirit, and
   providence, to show them the way, and prevent their missing it. A good
   man does not ask what is the way in which he must walk, or in which is
   the most pleasant walking, but what is the right way, the way in which
   he should walk. He pleads, "I lift up my soul unto thee, to be moulded
   and fashioned according to thy will." He did not only importunately,
   but impartially, desire to know his duty; and those that do so shall be
   taught. (2.) "Teach me to do thy will, not only show me what thy will
   is, but teach me how to do it, how to turn my hand dexterously to my
   duty." It is the desire and endeavour of all God's faithful servants to
   know and to do his will, and to stand complete in it. He pleads, "Thou
   art my God, and therefore my oracle, by whom I may expect to be
   advised--my God, and therefore my ruler, whose will I desire to do." If
   we do in sincerity take God for our God, we may depend upon him to
   teach us to do his will, as a master does his servant. (3.) Lead me
   into the land of uprightness, into the communion of saints, that
   pleasant land of the upright, or into a settled course of holy living,
   which will lead to heaven, that land of uprightness where holiness will
   be in perfection, and he that is holy shall be holy still. We should
   desire to be led, and kept safe, to heaven, not only because it is a
   land of blessedness, but because it is a land of uprightness; it is the
   perfection of grace. We cannot find the way that will bring us to that
   land unless God show us, nor go in that way unless he take us by the
   hand and lead us, as we lead those that are weak, or lame, or timorous,
   or dim-sighted; so necessary is the grace of God, not only to put us
   into the good way, but to keep us and carry us on in it. The plea is,
   "Thy Spirit is good, and able to make me good," good and willing to
   help those that are at a loss. Those that have the Lord for their God
   have his Spirit for their guide; and it is both their character and
   their privilege that they are led by the Spirit.

   2. He prays that he might be enlivened to do his will (v. 11): "Quicken
   me, O Lord!--quicken my devotions, that they may be lively; quicken me
   to my duty, and quicken me in it; and this for thy name's sake." The
   best saints often find themselves dull, and dead, and slow, and
   therefore pray to God to quicken them.

   III. The appearance of God's providence for him, 1. That God would, in
   his own way and time, give him rest from his troubles (v. 9): "Deliver
   me, O Lord! from my enemies, that they may not have their will against
   me; for I flee unto thee to hide me; I trust to thee to defend me in my
   trouble, and therefore to rescue me out of it." Preservations are
   pledges of salvation, and those shall find God their hiding-place who
   by faith make him such. He explains himself (v. 11): "For thy
   righteousness-sake, bring my soul out of trouble, for thy promise-sake,
   nay, for thy mercy-sake" (for some by righteousness understand kindness
   and goodness); "do not only deliver me from my outward trouble, but
   from the trouble of my soul, the trouble that threatens to overwhelm my
   spirit. Whatever trouble I am in, Lord, let not my heart be troubled,"
   John xiv. 1. 2. That he would reckon with those that were the
   instruments of his trouble (v. 12): "Of thy mercy to me cut off my
   enemies, that I may be no longer in fear of them; and destroy all
   those, whoever they be, how numerous, how powerful, soever, who afflict
   my soul, and create vexation to that; for I am thy servant, and am
   resolved to continue such, and therefore may expect to be owned and
   protected in thy service." This prayer is a prophecy of the utter
   destruction of all the impenitent enemies of Jesus Christ and his
   kingdom, who will not have him to reign over them, who grieve his
   Spirit, and afflict his soul, by afflicting his people, in whose
   afflictions he is afflicted.
     __________________________________________________________________

P S A L M S

  PSALM CXLIV.

   The four preceding psalms seem to have been penned by David before his
   accession to the crown, when he was persecuted by Saul; this seems to
   have been penned afterwards, when he was still in trouble (for there is
   no condition in this world privileged with an exemption from trouble),
   the neighbouring nations molesting him and giving him disturbance,
   especially the Philistines, 2 Sam. v. 17. In this psalm, I. He
   acknowledges, with triumph and thankfulness, the great goodness of God
   to him in advancing him to the government , ver. 1-4. II. He prays to
   God to help him against the enemies who threatened him, ver. 5-8 and
   again ver. 11. III. He rejoices in the assurance of victory over them,
   ver. 9, 10. IV. He prays for the prosperity of his own kingdom, and
   pleases himself with the hopes of it, ver. 12-15. In singing this psalm
   we may give God the glory of our spiritual privileges and advancements,
   and fetch in help from him against our spiritual enemies; we may pray
   for the prosperity of our souls, of our families, and of our land; and,
   in the opinion of some of the Jewish writers, we may refer the psalm to
   the Messiah and his kingdom.

Grateful Acknowledgments of Divine Goodness; Prayer for Success against
Enemies.

   A psalm of David.

   1 Blessed be the Lord my strength, which teacheth my hands to war, and
   my fingers to fight:   2 My goodness, and my fortress; my high tower,
   and my deliverer; my shield, and he in whom I trust; who subdueth my
   people under me.   3 Lord, what is man, that thou takest knowledge of
   him! or the son of man, that thou makest account of him!   4 Man is
   like to vanity: his days are as a shadow that passeth away.   5 Bow thy
   heavens, O Lord, and come down: touch the mountains, and they shall
   smoke.   6 Cast forth lightning, and scatter them: shoot out thine
   arrows, and destroy them.   7 Send thine hand from above; rid me, and
   deliver me out of great waters, from the hand of strange children;   8
   Whose mouth speaketh vanity, and their right hand is a right hand of
   falsehood.

   Here, I. David acknowledges his dependence upon God and his obligations
   to him, v. 1, 2. A prayer for further mercy is fitly begun with a
   thanksgiving for former mercy; and when we are waiting upon God to
   bless us we should stir up ourselves to bless him. He gives to God the
   glory of two things:--

   1. What he was to him: Blessed be the Lord my rock (v. 1), my goodness,
   my fortress, v. 2. He has in the covenant engaged himself to be so, and
   encouraged us, accordingly, to depend upon him; all the saints, who by
   faith have made him theirs, have found him not only to answer but to
   out do their expectations. David speaks of it here as the matter of his
   trust, and that which made him easy, as the matter of his triumph, and
   that which made him glad, and in which he gloried. See how he
   multiplies words to express the satisfaction he had in God and his
   interest in him. (1.) "He is my strength, on whom I stay, and from whom
   I have power both for my work and for my warfare, my rock to build on,
   to take shelter in." Even when we are weak we may be strong in the Lord
   and in the power of his might. (2.) "My goodness, not only good to me,
   but my chief good, in whose favour I place my felicity, and who is the
   author of all the goodness that is in me, and from whom comes every
   good and perfect gift." (3.) "My fortress, and my high tower, in whom I
   think myself as safe as ever any prince thought himself in a castle or
   strong-hold." David had formerly sheltered himself in strong-holds at
   En-gedi (1 Sam. xxiii. 29), which perhaps were natural fastnesses. He
   had lately made himself master of the strong-hold of Zion, which was
   fortified by art, and he dwelt in the fort (2 Sam. v. 7, 9), but he
   depends not on these. "Lord," says he, "thou art my fortress and my
   high tower." The divine attributes and promises are fortifications to a
   believer, far exceeding those either of nature or art. (4.) My
   deliverer, and, as it is in the original, very emphatically, my
   deliverer to me, "not only a deliverer I have interest in, but who is
   always nigh unto me and makes all my deliverances turn to my real
   benefit." (5.) "My shield, to guard me against all the malignant darts
   that my enemies let fly at me, not only my fortress at home, but my
   shield abroad in the field of battle." Wherever a believer goes he
   carries his protection along with him. Fear not, Abram, I am thy
   shield.

   2. What he had done for him. He was bred a shepherd, and seems not to
   have been designed by his parents, or himself for any thing more. But,
   (1.) God had made him a soldier. His hands had been used to the crook
   and his fingers to the harp, but God taught his hands to war and his
   fingers to fight, because he designed him for Israel's champion; and
   what God calls men to he either finds them or makes them fit for. Let
   the men of war give God the glory of all their military skill; the same
   that teaches the meanest husbandman his art teaches the greatest
   general his. It is a pity that any whose fingers God has taught to
   fight should fight against him or his kingdom among men. Those have
   special reason to acknowledge God with thankfulness who prove to be
   qualified for services which they themselves never thought of. (2.) God
   had made him a sovereign prince, had taught him to wield the sceptre as
   well as the sword, to rule as well as fight, the harder and nobler art
   of the two: He subdueth my people under me. The providence of God is to
   be acknowledged in making people subject to their prince, and so
   preserving the order and benefit of societies. There was a special hand
   of God inclining the people of Israel to be subject to David, pursuant
   to the promise God had made him; and it was typical of that great act
   of divine grace, the bringing of souls into subjection to the Lord
   Jesus and making them willing in the day of his power.

   II. He admires God's condescension to man and to himself in particular
   (v. 3, 4): "Lord, what is man, what a poor little thing is he, that
   thou takest knowledge of him, that thou makest account of him, that he
   falls so much under thy cognizance and care, and that thou hast such a
   tender regard to any of that mean and worthless race as thou hast had
   to me!" Considering the many disgraces which the human nature lies
   under, we have reason to admire the honours God has put upon mankind in
   general (the saints especially, some in a particular manner, as David)
   and upon the Messiah (to whom those words are applied, Heb. ii. 6), who
   was highly exalted because he humbled himself to be found in fashion as
   a man, and has authority to execute judgment because he is the Son of
   man. A question to this purport David asked (Ps. viii. 4), and he
   illustrated the wonder by the consideration of the great dignity God
   has placed man in (Ps. viii. 5), Thou hast crowned him with glory and
   honour. Here he illustrates it by the consideration of the meanness and
   mortality of man, notwithstanding the dignity put upon him (v. 4): Man
   is like to vanity; so frail is he, so weak, so helpless, compassed
   about with so many infirmities, and his continuance here so very short
   and uncertain, that he is as like as may be to vanity itself. Nay, he
   is vanity, he is so at his best estate. His days have little substance
   in them, considering how many of the thoughts and cares of an immortal
   soul are employed about a poor dying body; they are as a shadow, dark
   and flitting, transitory and finishing with the sun, and, when that
   sets, resolving itself into all shadow. They are as a shadow that
   passeth away, and there is no loss of it. David puts himself into the
   number of those that are thus mean and despicable.

   III. He begs of God to strengthen him and give him success against the
   enemies that invaded him, v. 5-8. He does not specify who they were
   that he was in fear of, but says, Scatter them, destroy them. God knew
   whom he meant, though he did not name them. But afterwards he describes
   them (v. 7, 8): "They are strange children, Philistines, aliens, bad
   neighbours to Israel, heathens, whom we are bound to be strange to and
   not to make any leagues with, and who therefore carry it strangely
   towards us." Notwithstanding the advantages with which God had blessed
   David's arms against them, they were still vexatious and treacherous,
   and men that one could put no confidence in: "One cannot take their
   word, for their mouth speaketh vanity; nay, if they give their hand
   upon it, or offer their hand to help you, there is no trusting them;
   for their right hand is a right hand of falsehood." Against such as
   these we cannot defend ourselves, but we may depend on the God of truth
   and justice, who hates falsehood, to defend us from them. 1. David
   prays that God would appear, that he would do something extraordinary,
   for the conviction of those who preferred their dunghill-deities before
   the God of Israel (v. 5): "Bow thy heavens, O Lord! and make it evident
   that they are indeed thine, and that thou art the Lord of them, Isa.
   lxvi. 1. Let thy providence threaten my enemies, and look black upon
   them, as the clouds do on the earth when they are thick, and hang very
   low, big with a storm. Fight against those that fight against us, so
   that it may visibly appear that thou art for us. Touch the mountains,
   our strong and stately enemies, and let them smoke. Show thyself by the
   ministry of thy angels, as thou didst upon Mount Sinai." 2. That he
   would appear against his enemies, that he would fight from heaven
   against them, as sometimes he had done, by lightnings, which are his
   arrows (his fiery darts, against which the hardest steel is no armour
   of proof, so penetrating is the force of lightning), that he himself
   would shoot these arrows, who, we are sure, never misses his mark, but
   hits where he aims. 3. That he would appear for him, v. 7. He begs for
   their destruction, in order to his own deliverance and the repose of
   his people: "Send thy hand, thy power, from above, for that way we look
   for help; rid me and deliver me out of these great waters that are
   ready to overflow me." God's time to help his people is when they are
   sinking and all other helps fail.

Thanksgiving and Petitions; National Happiness Desired.

   9 I will sing a new song unto thee, O God: upon a psaltery and an
   instrument of ten strings will I sing praises unto thee.   10 It is he
   that giveth salvation unto kings: who delivereth David his servant from
   the hurtful sword.   11 Rid me, and deliver me from the hand of strange
   children, whose mouth speaketh vanity, and their right hand is a right
   hand of falsehood:   12 That our sons may be as plants grown up in
   their youth; that our daughters may be as corner stones, polished after
   the similitude of a palace:   13 That our garners may be full,
   affording all manner of store: that our sheep may bring forth thousands
   and ten thousands in our streets:   14 That our oxen may be strong to
   labour; that there be no breaking in, nor going out; that there be no
   complaining in our streets.   15 Happy is that people, that is in such
   a case: yea, happy is that people, whose God is the Lord.

   The method is the same in this latter part of the psalm as in the
   former; David first gives glory to God and then begs mercy from him.

   I. He praises God for the experiences he had had of his goodness to him
   and the encouragements he had to expect further mercy from him, v. 9,
   10. In the midst of his complaints concerning the power and treachery
   of his enemies, here is a holy exultation in his God: I will sing a new
   song to thee, O God! a song of praise for new mercies, for those
   compassions that are new every morning. Fresh favours call for fresh
   returns of thanks; nay, we must praise God for the mercies we hope for
   by his promise as well as those we have received by his providence, 2
   Chron. xx. 20, 21. He will join music with his songs of praise, to
   express and excite his holy joy in God; he will praise God upon a
   psaltery of ten strings, in the best manner, thinking all little enough
   to set forth the praises of God. He tells us what this new song shall
   be (v. 10): It is he that giveth salvation unto kings. This intimates,
   1. That great kings cannot save themselves without him. Kings have
   their life-guards, and have armies at command, and all the means of
   safety that can be devised; but, after all, it is God that gives them
   their salvation, and secures them by those means, which he could do, if
   there were occasion, without them, Ps. xxxiii. 16. Kings are the
   protectors of their people, but it is God that is their protector. How
   much service do they owe him then with their power who gives them all
   their salvations! 2. That good kings, who are his ministers for the
   good of their subjects, shall be protected and saved by him. He has
   engaged to give salvation to those kings that are his subjects and rule
   for him; witness the great things he had done for David his servant,
   whom he had many a time delivered from the hurtful sword, to which
   Saul's malice, and his own zeal for the service of his country, had
   often exposed him. This may refer to Christ the Son of David, and then
   it is a new song indeed, a New-Testament song. God delivered him from
   the hurtful sword, upheld him as his servant, and brought him off a
   conqueror over all the powers of darkness, Isa. xlii. 1; xlix. 8. To
   him he gave salvation, not for himself only, but for us, raising him up
   to be a horn of salvation.

   II. He prays for the continuance of God's favour.

   1. That he might be delivered from the public enemies, v. 11. Here he
   repeats his prayer and plea, v. 7, 8. His persecutors were still of the
   same character, false and perfidious, and who would certainly
   over-reach an honest man and be too hard for him: "Therefore, Lord, do
   thou deliver me from them, for they are a strange sort of people."

   2. That he might see the public peace and prosperity: "Lord, let us
   have victory, that we may have quietness, which we shall never have
   while our enemies have it in their power to do us mischief." David, as
   a king, here expresses the earnest desire he had of the welfare of his
   people, wherein he was a type of Christ, who provides effectually for
   the good of his chosen. We have here,

   (1.) The particular instances of that public prosperity which David
   desired for his people. [1.] A hopeful progeny (v. 12): "That our sons
   and our daughters may be in all respects such as we could wish." He
   means not those only of his own family, but those of his subjects, that
   are the seed of the next generation. It adds much to the comfort and
   happiness of parents in this world to see their children promising and
   likely to do well. First, It is pleasant to see our sons as plants
   grown up in their youth, as olive-plants (Ps. cxxviii. 3), the planting
   of the Lord (Isa. lxi. 3),--to see them as plants, not as weeds, not as
   thorns,--to see them as plants growing great, not withered and
   blasted,--to see them of a healthful constitution, a quick capacity, a
   towardly disposition, and especially of a pious inclination, likely to
   bring forth fruit unto God in their day,--to see them in their youth,
   their growing time, increasing in every thing that is good, growing
   wiser and better, till they grow strong in spirit. Secondly, It is no
   less desirable to see our daughters as corner-stones, or
   corner-pillars, polished after the similitude of a palace, or temple.
   By daughters families are united and connected, to their mutual
   strength, as the parts of a building are by the corner-stones; and when
   they are graceful and beautiful both in body and mind they are then
   polished after the similitude of a nice and curious structure. When we
   see our daughters well-established and stayed with wisdom and
   discretion, as corner-stones are fastened in the building,--when we see
   them by faith united to Christ, as the chief corner-stone, adorned with
   the graces of God's Spirit, which are the polishing of that which is
   naturally rough, and become women professing godliness,--when we see
   them purified and consecrated to God as living temples, we think
   ourselves happy in them. [2.] Great plenty. Numerous families increase
   the care, perhaps more than the comfort, where there is not sufficient
   for their maintenance; and therefore he prays for a growing estate with
   a growing family. First, That their store-houses might be
   well-replenished with the fruits and products of the earth: That our
   garners may be full, like those of the good householder, who brings out
   of them things new and old (those things that are best new he has in
   that state, those that are best when they are kept he has in that
   state),--that we may have in them all manner of stores, for ourselves
   and our friends,--that, living plentifully, we may live not
   luxuriously, for then we abuse our plenty, but cheerfully and
   usefully,--that, having abundance, we may be thankful to God, generous
   to our friends, and charitable to the poor; otherwise, what profit is
   it to have our garners full? Jam. v. 3. Secondly, That their flocks
   might greatly increase: That our sheep may bring forth thousands, and
   ten thousands, in our folds. Much of the wealth of their country
   consisted in their flocks (Prov. xxvii. 26), and this is the case with
   ours too, else wool would not be, as it is, a staple commodity. The
   increase of our cattle is a blessing in which God is to be
   acknowledged. Thirdly, That their beasts designed for service might be
   fit for it: That our oxen may be strong to labour in the plough, that
   they may be fat and fleshy (so some), in good working case. We were
   none of us made to be idle, and therefore we should pray for bodily
   health, not that we may be easy and take our pleasures, but that we may
   be strong to labour, that we may do the work of our place and day, else
   we are worse than the beasts; for when they are strong it is for
   labour. [3.] An uninterrupted peace. First, That there be no war, no
   breaking in of invaders, no going out of deserters. "Let not our
   enemies break in upon us; let us not have occasion to march out against
   them." War brings with it abundance of mischiefs, whether it be
   offensive or defensive. Secondly, That there be no oppression nor
   faction--no complaining in our streets, that the people may have no
   cause to complain either of their government or of one another, nor may
   be so peevish as to complain without cause. It is desirable thus to
   dwell in quiet habitations.

   (2.) His reflection upon this description of the prosperity of the
   nation, which he so much desired (v. 15): Happy are the people that are
   in such a case (but it is seldom so, and never long so), yea, happy are
   the people whose God is the Lord. The relation of a people to God as
   theirs is here spoken of either, [1.] As that which is the fountain
   whence all those blessings flow. Happy are the Israelites if they
   faithfully adhere to the Lord as their God, for they may expect to be
   in such a case. National piety commonly brings national prosperity; for
   nations as such, in their national capacity, are capable of rewards and
   punishments only in this life. Or, [2.] As that which is abundantly
   preferable to all these enjoyments. The psalmist began to say, as most
   do, Happy are the people that are in such a case; those are blessed
   that prosper in the world. But he immediately corrects himself: Yea,
   rather, happy are the people whose God is the Lord, who have his
   favour, and love, and grace, according to the tenour of the covenant,
   though they have not abundance of this world's goods. As all this, and
   much more, cannot make us happy, unless the Lord be our God, so, if he
   be, the want of this, the loss of this, nay, the reverse of this,
   cannot make us miserable.
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P S A L M S

  PSALM CXLV.

   The five foregoing psalms were all of a piece, all full of prayers;
   this, and the five that follow it to the end of the book, are all of a
   piece too, all full of praises; and though only this is entitled
   David's psalm yet we have no reason to think but that they were all his
   as well as all the foregoing prayers. And it is observable, 1. That
   after five psalms of prayer follow six psalms of praise; for those that
   are much in prayer shall not want matter for praise, and those that
   have sped in prayer must abound in praise. Our thanksgivings for mercy,
   when we have received it, should even exceed our supplications for it
   when we were in pursuit of it. David, in the last of his begging
   psalms, had promised to praise God (Ps. cxlv. 9), and here he performs
   his promise. 2. That the book of Psalms concludes with psalms of
   praise, all praise, for praise, is the conclusion of the whole matter;
   it is that in which all the psalms centre. And it intimates that God's
   people, towards the end of their life, should abound much in praise,
   and the rather because, at the end of their life, they hope to remove
   to the world of everlasting praise, and the nearer they come to heaven
   the more they should accustom themselves to the work of heaven. This is
   one of those psalms which are composed alphabetically (as Ps. 25 and
   34, &c.), that it might be the more easily committed to memory, and
   kept in mind. The Jewish writers justly extol this psalm as a star of
   the first magnitude in this bright constellation; and some of them have
   an extravagant saying concerning it, not much unlike some of the popish
   superstitions, That whosoever will sing this psalm constantly three
   times a day shall certainly be happy in the world to come. In this
   psalm, I. David engages himself and others to praise God, ver. 1, 2,
   4-7, 10-12. II. He fastens upon those things that are proper matter for
   praise, God's greatness (ver . 3), his goodness (ver. 8, 9), the proofs
   of both in the administration of his kingdom (ver. 13), the kingdom of
   providence (ver. 14-16), the kingdom of grace (ver. 17-20), and then he
   concludes with a resolution to continue praising God (ver. 21) with
   which resolution our hearts must be filled, and in which they must be
   fixed, in singing this psalm.

Grateful Acknowledgments.

   David's psalm of praise.

   1 I will extol thee, my God, O king; and I will bless thy name for ever
   and ever.   2 Every day will I bless thee; and I will praise thy name
   for ever and ever.   3 Great is the Lord, and greatly to be praised;
   and his greatness is unsearchable.   4 One generation shall praise thy
   works to another, and shall declare thy mighty acts.   5 I will speak
   of the glorious honour of thy majesty, and of thy wondrous works.   6
   And men shall speak of the might of thy terrible acts: and I will
   declare thy greatness.   7 They shall abundantly utter the memory of
   thy great goodness, and shall sing of thy righteousness.   8 The Lord
   is gracious, and full of compassion; slow to anger, and of great mercy.
     9 The Lord is good to all: and his tender mercies are over all his
   works.

   The entitling of this David's psalm of praise may intimate not only
   that he was the penman of it, but that he took a particular pleasure in
   it and sung it often; it was his companion wherever he went. In this
   former part of the psalm God's glorious attributes are praised, as, in
   the latter part of the psalm, his kingdom and the administration of it.
   Observe,

   I. Who shall be employed in giving glory to God.

   1. Whatever others do, the psalmist will himself be much in praising
   God. To this good work he here excites himself, engages himself, and
   has his heart much enlarged in it. What he does, that he will do,
   having more and more satisfaction in it. It was his duty; it was his
   delight. Observe, (1.) How he expresses the work itself: "I will extol
   thee, and bless thy name (v. 1); I will speak well of thee, as thou
   hast made thyself known, and will therein express my own high thoughts
   of thee and endeavour to raise the like in others." When we speak
   honourably of God, this is graciously interpreted and accepted as an
   extolling of him. Again (v. 2): I will bless thee, I will praise thy
   name; the repetition intimates the fervency of his affection to this
   work, the fixedness of his purpose to abound in it, and the frequency
   of his performances therein. Again (v. 5): I will speak of thy honour,
   and (v. 6) I will declare thy greatness. He would give glory to God,
   not only in his solemn devotions, but in his common conversation. If
   the heart be full of God, out of the abundance of that the mouth will
   speak with reverence, to his praise, upon all occasions. What subject
   of discourse can we find more noble, more copious, more pleasant,
   useful, and unexceptionable, than the glory of God? (2.) How he
   expresses his resolution to persevere in it. [1.] He will be constant
   to this work: Every day will I bless thee. Praising God must be our
   daily work. No day must pass, though ever so busy a day, though ever so
   sorrowful a day, without praising God. We ought to reckon it the most
   needful of our daily employments, and the most delightful of our daily
   comforts. God is every day blessing us, doing well for us; there is
   therefore reason that we should be every day blessing him, speaking
   well of him. [2.] He will continue in it: I will bless thee for ever
   and ever, v. 1 and again v. 2. This intimates, First, That he resolved
   to continue in this work to the end of his life, throughout his ever in
   this world. Secondly, That the psalms he penned should be made use of
   in praising God by the church to the end of time, 2 Chron. xxix. 30.
   Thirdly, That he hoped to be praising God to all eternity in the other
   world. Those that make praise their constant work on earth shall have
   it their everlasting bliss in heaven.

   2. He doubts not but others also would be forward to this work. (1.)
   "They shall concur in it now; they shall join with me in it: When I
   declare thy greatness men shall speak of it (v. 6); they shall
   abundantly utter it" (v. 7), or pour it out (as the word is); they
   shall praise God with a gracious fluency, better than the most curious
   oratory. David's zeal would provoke many, and it has done so. (2.)
   "They shall keep it up when I am gone, in an uninterrupted succession
   (v. 4): One generation shall praise thy works to another." The
   generation that is going off shall tell them to that which is rising
   up, shall tell what they have seen in their days and what they have
   heard from their fathers; they shall fully and particularly declare thy
   mighty acts (Ps. lxxviii. 3); and the generation that is rising up
   shall follow the example of that which is going off: so that the death
   of God's worshippers shall be no diminution of his worship, for a new
   generation shall rise up in their room to carry on that good work, more
   or less, to the end of time, when it shall be left to that world to do
   it in which there is no succession of generations.

   II. What we must give to God the glory of.

   1. Of his greatness and his great works. We must declare, Great is the
   Lord, his presence infinite, his power irresistible, his brightness
   insupportable, his majesty awful, his dominion boundless, and his
   sovereignty incontestable; and therefore there is no dispute, but great
   is the Lord, and, if great, then greatly to be praised, with all that
   is within us, to the utmost of our power, and with all the
   circumstances of solemnity imaginable. His greatness indeed cannot be
   comprehended, for it is unsearchable; who can conceive or express how
   great God is? But then it is so much the more to be praised. When we
   cannot, by searching, find the bottom, we must sit down at the brink,
   and adore the depth, Rom. xi. 33. God is great, for, (1.) His majesty
   is glorious in the upper world, above the heavens, where he has set his
   glory; and when we are declaring his greatness we must not fail to
   speak of the glorious honour of his majesty, the splendour of the glory
   of his majesty (v. 5), how brightly he shines in the upper world, so as
   to dazzle the eyes of the angels themselves, and oblige them to cover
   their faces, as unable to bear the lustre of it. (2.) His works are
   wondrous in this lower world. The preservation, maintenance, and
   government of all the creatures, proclaim the Creator very great. When
   therefore we declare his greatness we must observe the unquestionable
   proofs of it, and must declare his mighty acts (v. 4), speak of his
   wondrous works (v. 5), the might of his terrible acts, v. 6. We must
   see God acting and working in all the affairs of this lower world.
   Various instruments are used, but in all events God is the supreme
   director; it is he that performs all things. Much of his power is seen
   in the operations of his providence (they are mighty acts, such as
   cannot be paralleled by the strength of any creature), and much of his
   justice--they are terrible acts, awful to saints, dreadful to sinners.
   These we should take all occasions to speak of, observing the finger of
   God, his hand, his arm, in all, that we may marvel.

   2. Of his goodness; this is his glory, Exod. xxxiii. 19. It is what he
   glories in (Exod. xxxiv. 6, 7), and it is what we must give him the
   glory of: They shall abundantly utter the memory of thy great goodness,
   v. 7. God's goodness is great goodness, the treasures of it can never
   be exhausted, nay, they can never be lessened, for he ever will be as
   rich in mercy as he ever was. It is memorable goodness; it is what we
   ought always to lay before us, always to have in mind and preserve the
   memorials of, for it is worthy to be had in everlasting remembrance;
   and the remembrance we retain of God's goodness we should utter, we
   should abundantly utter, as those who are full of it, very full of it,
   and desire that others may be acquainted and affected with it. But,
   whenever we utter God's great goodness, we must not forget, at the same
   time, to sing of his righteousness; for, as he is gracious in rewarding
   those that serve him faithfully, so he is righteous in punishing those
   that rebel against him. Impartial and inflexible justice is as surely
   in God as inexhaustible goodness; and we must sing of both together,
   Rom. xi. 22. (1.) There is a fountain of goodness in God's nature (v.
   8): The Lord is gracious to those that serve him; he is full of
   compassion to those that need him, slow to anger to those that have
   offended him, and of great mercy to all that seek him and sue to him.
   He is ready to give, and ready to forgive, more ready than we are to
   ask, than we are to repent. (2.) There are streams of goodness in all
   the dispensations of his providence, v. 9. As he is good, so he does
   good; he is good to all, to all his creatures, from the highest angel
   to the meanest worm, to all but devils and damned sinners, that have
   shut themselves out from his goodness. His tender mercies are over all
   his works. [1.] All his works, all his creatures, receive the fruits of
   his merciful care and bounty. It is extended to them all; he hates
   nothing that he has made. [2.] The works of his mercy out-shine all his
   other works, and declare him more than any of them. In nothing will the
   glory of God be for ever so illustrious as in the vessels of mercy
   ordained to glory. To the divine goodness will the everlasting
   hallelujahs of all the saints be sung.

Grateful Acknowledgments.

   10 All thy works shall praise thee, O Lord; and thy saints shall bless
   thee.   11 They shall speak of the glory of thy kingdom, and talk of
   thy power;   12 To make known to the sons of men his mighty acts, and
   the glorious majesty of his kingdom.   13 Thy kingdom is an everlasting
   kingdom, and thy dominion endureth throughout all generations.   14 The
   Lord upholdeth all that fall, and raiseth up all those that be bowed
   down.   15 The eyes of all wait upon thee; and thou givest them their
   meat in due season.   16 Thou openest thine hand, and satisfiest the
   desire of every living thing.   17 The Lord is righteous in all his
   ways, and holy in all his works.   18 The Lord is nigh unto all them
   that call upon him, to all that call upon him in truth.   19 He will
   fulfil the desire of them that fear him: he also will hear their cry,
   and will save them.   20 The Lord preserveth all them that love him:
   but all the wicked will he destroy.   21 My mouth shall speak the
   praise of the Lord: and let all flesh bless his holy name for ever and
   ever.

   The greatness and goodness of him who is optimus et maximus--the best
   and greatest of beings, were celebrated in the former part of the
   psalm; here, in these verses, we are taught to give him the glory of
   his kingdom, in the administration of which his greatness and goodness
   shine so clearly, so very brightly. Observe, as before,

   I. From whom the tribute of praise is expected (v. 10): All God's works
   shall praise him. They all minister to us matter for praise, and so
   praise him according to their capacity; even those that refuse to give
   him honour he will get himself honour upon. But his saints do bless
   him, not only as they have peculiar blessings from him, which other
   creatures have not, but as they praise him actively, while his other
   works praise him only objectively. They bless him, for they collect the
   rent or tribute of praise from the inferior creatures, and pay it into
   the treasury above. All God's works do praise him, as the beautiful
   building praises the builder or the well-drawn picture praises the
   painter; but the saints bless him as the children of prudent tender
   parents rise up and call them blessed. Of all God's works, his saints,
   the workmanship of his grace, the first-fruits of his creatures, have
   most reason to bless him.

   II. For what this praise is to be given: They shall speak of thy
   kingdom. The kingdom of God among men is a thing to be often thought of
   and often spoken of. As, before, he had magnified God's greatness and
   goodness in general, so here he magnifies them with application to his
   kingdom. Consider then,

   1. The greatness of his kingdom. It is great indeed, for all the kings
   and kingdoms of the earth are under his control. To show the greatness
   of God's kingdom, he observes, (1.) The pomp of it. Would we by faith
   look within the veil, we should see, and, believing, we should speak of
   the glory of his kingdom (v. 11), the glorious majesty of it (v. 12),
   for he has prepared his throne in the heavens, and it is high and
   lifted up, and surrounded with an innumerable company of angels. The
   courts of Solomon and Ahasuerus were magnificent; but, compared with
   the glorious majesty of God's kingdom, they were but as glow-worms to
   the sun. The consideration of this should strike an awe upon us in all
   our approaches to God. (2.) The power of it: When they speak of the
   glory of God's kingdom they must talk of his power, the extent of it,
   the efficacy of it--his power, by which he can do any thing and does
   every thing he pleases (v. 11); and, as a proof of it, let them make
   known his mighty acts (v. 12), that the sons of men may be invited to
   yield themselves his willing subjects and so put themselves under the
   protection of such a mighty potentate. (3.) The perpetuity of it, v.
   13. The thrones of earthly princes totter, and the flowers of their
   crowns wither, monarchies come to an end; but, Lord, thy kingdom is an
   everlasting kingdom. God will govern the world to the end of time, when
   the Mediator, who is now entrusted with the administration of his
   kingdom, shall deliver it up to God, even the Father, that he may be
   all in all to eternity. His dominion endures throughout all
   generations, for he himself is eternal, and his counsels are
   unchangeable and uniform; and Satan, who has set up a kingdom in
   opposition to him, is conquered and in a chain.

   2. The goodness of his kingdom. His royal style and title are, The Lord
   God, gracious and merciful; and his government answers to his title.
   The goodness of God appears in what he does,

   (1.) For all the creatures in general (v. 15, 16): He provides food for
   all flesh, and therein appears his everlasting mercy, Ps. cxxxvi. 25.
   All the creatures live upon God, and, as they had their being from him
   at first, so from him they have all the supports of their being and on
   him they depend for the continuance of it. [1.] The eye of their
   expectation attends upon him: The eyes of all wait on thee. The
   inferior creatures indeed have not the knowledge of God, nor are
   capable of it, and yet they are said to wait upon God, because they
   seek their food according to the instinct which the God of nature has
   put into them (and they sow not, neither do they reap, Matt. vi. 26),
   and because they take what the God of nature has provided for them, in
   the time and way that he has appointed, and are content with it. [2.]
   The hand of his bounty is stretched out to them: Thou givest them their
   meat in due season, the meat proper for them, and in the proper time,
   when they need it; so that none of the creatures ordinarily perish for
   want of food, no, not in the winter. Thou openest thy hand freely and
   liberally, and satisfiest the desire of every living thing, except some
   of the unreasonable children of men, that will be satisfied with
   nothing, but are still complaining, still crying, Give, give.

   (2.) For the children of men in particular, whom he governs as
   reasonable creatures.

   [1.] He does none of them any wrong, for (v. 17) the Lord is righteous
   in all his ways, and not unrighteous in any of them; he is holy, and
   acts like himself, with a perfect rectitude in all his works. In all
   the acts of government he is just, injurious to none, but administering
   justice to all. The ways of the lord are equal, though ours are
   unequal. In giving laws, in deciding controversies, in recompensing
   services, and punishing offences, he is incontestably just, and we are
   bound to own that he is so.

   [2.] He does all of them good, his own people in a special manner.

   First, He supports those that are sinking, and it is his honour to help
   the weak, v. 14. He upholds all that fall, in that, though they fall,
   they are not utterly cast down. Many of the children of men are brought
   very low by sickness and other distresses, and seem ready to drop into
   the grave, and yet Providence wonderfully upholds them, raises them up,
   and says, Return, Ps. cx. 3. If all had died who once seemed dying, the
   world would have been very thin. Many of the children of God, who have
   been ready to fall into sin, to fall into despair, have experienced his
   goodness in preventing their falls, or recovering them speedily by his
   graces and comforts, so that, though they fell, they were not utterly
   cast down, Ps. xxxvii. 24. If those who were bowed down by oppression
   and affliction are raised up, it was God that raised them. And, with
   respect to all those that are heavy-laden under the burden of sin, if
   they come to Christ by faith, he will ease them, he will raise them.

   Secondly, He is very ready to hear and answer the prayers of his
   people, v. 18, 19. In this appears the grace of his kingdom, that his
   subjects have not only liberty of petitioning, but all the
   encouragement that can be to petition. 1. The grant is very rich, that
   God will be nigh to all that call upon him; he will be always within
   call of their prayers, and they shall always find themselves within
   reach of his help. If a neighbour that is near is better than a brother
   afar off (Prov. xxvii. 10), much more a God that is near. Nay, he will
   not only be nigh to them, that they may have the satisfaction of being
   heard, but he will fulfil their desires; they shall have what they ask
   and find that they seek. It was said (v. 16) that he satisfies the
   desire of every living thing, much more will he fulfil the desire of
   those that fear him; for he that feeds his birds will not starve his
   babes. He will hear their call and will save them; that is hearing them
   to purpose, as he heard David (that is, saved him) from the horn of the
   unicorn, Ps. xxii. 21. 2. The proviso is very reasonable. He will hear
   and help us, (1.) If we fear him, if we worship and serve him with a
   holy awe of him; for otherwise how can we expect that he should accept
   us? (2.) If we call upon him in truth; for he desires truth in the
   inward part. We must be faithful to God, and sincere in our professions
   of dependence on him, and devotedness to him. In all devotions inward
   impressions must be answerable to the outward expressions, else they
   are not performed in truth.

   Thirdly, He takes those under his special protection who have a
   confidence and complacency in him (v. 20): The Lord preserves all those
   that love him; they lie exposed in this world, but he, by preserving
   them in their integrity, will effectually secure them, that no real
   evil shall befal them.

   [3.] If any are destroyed they may thank themselves: All the wicked he
   will destroy, but they have by their wickedness fitted themselves for
   destruction. This magnifies his goodness in the protection of the
   righteous, that with their eyes they shall see the reward of the wicked
   (Ps. xci. 8); and God will by this means preserve his people, even by
   destroying the wicked that would do them a mischief.

   Lastly, The psalmist concludes, 1. With a resolution to give glory to
   God himself (v. 21): My mouth shall speak the praise of the Lord. When
   we have said what we can, in praising God, still there is more to be
   said, and therefore we must not only begin our thanksgivings with this
   purpose, as he did (v. 1), but conclude them with it, as he does here,
   because we shall presently have occasion to begin again. As the end of
   one mercy is the beginning of another, so should the end of one
   thanksgiving be. While I have breath to draw, my mouth shall still
   speak God's praises. 2. With a call to others to do so too: Let all
   flesh, all mankind, bless his holy name for ever and ever. Some of
   mankind shall be blessing God for ever; it is a pity but that they
   should be all so engaged.
     __________________________________________________________________

P S A L M S

  PSALM CXLVI.

   This and all the rest of the psalms that follow begin and end with
   Hallelujah, a word which puts much of God's praise into a little
   compass; for in it we praise him by his name Jah, the contraction of
   Jehovah. In this excellent psalm of praise, I. The psalmist engages
   himself to praise God, ver. 1, 2. II. He engages others to trust in
   him, which is one necessary and acceptable way of praising him. 1. He
   shows why we should not trust in men, ver. 3, 4. 2. Why we should trust
   in God (ver. 5), because of his power in the kingdom of nature (ver.
   6), his dominion in the kingdom of providence (ver. 7), and his grace
   in the kingdom of the Messiah (ver. 8, 9), that everlasting kingdom
   (ver. 10), to which many of the Jewish writers refer this psalm, and to
   which therefore we should have an eye, in the singing of it.

The Divine Bounty.

   1 Praise ye the Lord. Praise the Lord, O my soul.   2 While I live will
   I praise the Lord: I will sing praises unto my God while I have any
   being.   3 Put not your trust in princes, nor in the son of man, in
   whom there is no help.   4 His breath goeth forth, he returneth to his
   earth; in that very day his thoughts perish.

   David is supposed to have penned this psalm; and he was himself a
   prince, a mighty prince; as such, it might be thought, 1. That he
   should be exempted from the service of praising God, that it was enough
   for him to see that his priests and people did it, but that he needed
   not to do it himself in his own person. Michal thought it a
   disparagement to him to dance before the ark; but he was so far from
   being of this mind that he would himself be first and foremost in the
   work, v. 1, 2. He considered his dignity as so far from excusing him
   from it that it rather obliged him to lead in it, and he thought it so
   far from lessening him that it really magnified him; therefore he
   stirred up himself to it and to make a business of it: Praise the Lord,
   O my soul! and he resolved to abide by it: "I will praise him with my
   heart, I will sing praises to him with my mouth. Herein I will have an
   eye to him as the Lord, infinitely blessed and glorious in himself, and
   as my God, in covenant with me." Praise is most pleasant when, in
   praising God, we have an eye to him as ours, whom we have an interest
   in and stand in relation to. "This I will do constantly while I live,
   every day of my life, and to my life's end; nay, I will do it while I
   have any being, for when I have no being on earth I hope to have a
   being in heaven, a better being, to be doing it better." That which is
   the great end of our being ought to be our great employment and delight
   while we have any being. "In thee must our time and powers be spent."
   2. It might be thought that he himself, having been so great a blessing
   to his country, should be adored, according to the usage of the heathen
   nations, who deified their heroes, that they should all come and trust
   in his shadow and make him their stay and strong-hold. "No," says
   David, "Put not your trust in princes (v. 3), not in me, not in any
   other; do not repose your confidence in them; do not raise your
   expectations from them. Be not too sure of their sincerity; some have
   thought they knew better how to reign by knowing how to dissemble. Be
   not too sure of their constancy and fidelity; it is possible they may
   both change their minds and break their words." But, though we suppose
   them very wise and as good as David himself, yet we must not be too
   sure of their ability and continuance, for they are sons of Adam, weak
   and mortal. There is indeed a Son of man in whom there is help, in whom
   there is salvation, and who will not fail those that trust in him. But
   all other sons of men are like the man they are sprung of, who, being
   in honour, did not abide. (1.) We cannot be sure of their ability. Even
   the power of kings may be so straitened, cramped, and weakened, that
   they may not be in a capacity to do that for us which we expect. David
   himself owned (2 Sam. iii. 39), I am this day weak, though anointed
   king. So that in the son of man there is often no help, no salvation;
   he is at a loss, at his wits' end, as a man astonished, and then,
   though a mighty man, he cannot save, Jer. xiv. 9. (2.) We cannot be
   sure of their continuance. Suppose he has it in his power to help us
   while he lives, yet he may be suddenly taken off when we expect most
   from him (v. 4): His breath goes forth, so it does every moment, and
   comes back again, but that is an intimation that it will shortly go for
   good and all, and then he returns to his earth. The earth is his, in
   respect of his original as a man, the earth out of which he was taken,
   and to which therefore he must return, according to the sentence, Gen.
   iii. 19. It is his, if he be a worldly man, in respect of choice, his
   earth which he has chosen for his portion, and on the things of which
   he has set his affections. He shall go to his own place. Or, rather, it
   is his earth because of the property he has in it; and though he has
   had large possessions on earth a grave is all that will remain to him.
   The earth God has given to the children of men, and great striving
   there is about it, and, as a mark of their authority, men call their
   lands by their own names. But, after a while, no part of the earth will
   be their own but that in which the dead body shall make its bed, and
   that shall be theirs while the earth remains. But, when he returns to
   his earth, in that very day his thoughts perish; all the projects and
   designs he had of kindness to us vanish and are gone, and he cannot
   take one step further in them; all his purposes are cut off and buried
   with him, Job xvii. 11. And then what becomes of our expectations from
   him? Princes are mortal, as well as other men, and therefore we cannot
   have that assurance of help from them which we may have from that
   Potentate who hath immortality. Cease from man, whose breath is in his
   nostrils and will not be there long.

Encouragement to Trust in God.

   5 Happy is he that hath the God of Jacob for his help, whose hope is in
   the Lord his God:   6 Which made heaven, and earth, the sea, and all
   that therein is: which keepeth truth for ever:   7 Which executeth
   judgment for the oppressed: which giveth food to the hungry. The Lord
   looseth the prisoners:   8 The Lord openeth the eyes of the blind: the
   Lord raiseth them that are bowed down: the Lord loveth the righteous:
   9 The Lord preserveth the strangers; he relieveth the fatherless and
   widow: but the way of the wicked he turneth upside down.   10 The Lord
   shall reign for ever, even thy God, O Zion, unto all generations.
   Praise ye the Lord.

   The psalmist, having cautioned us not to trust in princes (because, if
   we do, we shall be miserably disappointed), here encourages us to put
   our confidence in God, because, if we do so, we shall be happily
   secured: Happy is he that has the God of Jacob for his help, that has
   an interest in his attributes and promises, and has them engaged for
   him, and whose hope is in the Lord his God.

   I. Let us take a view of the character here given of those whom God
   will uphold. Those shall have God for their help, 1. Who take him for
   their God, and serve and worship him accordingly. 2. Who have their
   hope in him, and live a life of dependence upon him, who have good
   thoughts of him, and encourage themselves in him, when all other
   supports fail. Every believer may look upon him as the God of Jacob, of
   the church in general, and therefore may expect relief from him, in
   reference to public distresses, and as his God in particular, and
   therefore may depend upon him in all personal wants and straits. We
   must hope, (1.) In the providence of God for all the good things we
   need, which relate to the life that now is. (2.) In the grace of Christ
   for all the good things which relate to the life that is to come. To
   this especially the learned Dr. Hammond refers this and the following
   verses, looking upon the latter part of this psalm to have a most
   visible remarkable aspect towards the eternal Son of God in his
   incarnation. He quotes one of the rabbies, who says of v. 10 that it
   belongs to the days of the Messiah. And that it does so he thinks will
   appear by comparing v. 7, 8, with the characters Christ gives of the
   Messiah (Matt. xi. 5, 6), The blind receive their sight, the lame walk;
   and the closing words there, Blessed is he whosoever shall not be
   offended in me, he thinks may very well be supposed to refer to v. 5.
   Happy is the man that hopes in the Lord his God, and who is not
   offended in him.

   II. Let us take a view of the great encouragements here given us to
   hope in the Lord our God. 1. He is the Maker of the world, and
   therefore has all power in himself, and the command of the powers of
   all the creatures, which, being derived from him, depend upon him (v.
   6): He made heaven and earth, the sea, and all that in them is, and
   therefore his arm is not shortened, that it cannot save. It is very
   applicable to Christ, by whom God made the world, and without whom was
   not any thing made that was made. It is a great support to faith that
   the Redeemer of the world is the same that was the Creator of it, and
   therefore has a good-will to it, a perfect knowledge of its case, and
   power to help it. 2. He is a God of inviolable fidelity. We may venture
   to take God's word, for he keepeth truth for ever, and therefore no
   word of his shall fall to the ground; it is true from the beginning,
   and therefore true to the end. Our Lord Jesus is the Amen, the faithful
   witness, as well as the beginning, the author and principle, of the
   creation of God, Rev. iii. 14. The keeping of God's truth for ever is
   committed to him, for all the promises are in him yea and amen. 3. He
   is the patron of injured innocency: He pleads the cause of the
   oppressed, and (as we read it) he executes judgment for them. He often
   does it in his providence, giving redress to those that suffer wrong
   and clearing up their integrity. He will do it in the judgment of the
   great day. The Messiah came to rescue the children of men out of the
   hands of Satan the great oppressor, and, all judgment being committed
   to him, the executing of judgment upon persecutors is so among the
   rest, Jude 15. 4. He is a bountiful benefactor to the necessitous: He
   gives food to the hungry; so God does in an ordinary way for the
   answering of the cravings of nature; so he has done sometimes in an
   extraordinary way, as when ravens fed Elijah; so Christ did more than
   once when he fed thousands miraculously with that which was intended
   but for one meal or two for his own family. This encourages us to hope
   in him as the nourisher of our souls with the bread of life. 5. He is
   the author of liberty to those that were bound: The Lord looseth the
   prisoners. He brought Israel out of the house of bondage in Egypt and
   afterwards in Babylon. The miracles Christ wrought, in making the dumb
   to speak and the deaf to hear with that one word, Ephphatha--Be opened,
   his cleansing lepers, and so discharging them from their confinements,
   and his raising the dead out of their graves, may all be included in
   this one of loosing the prisoners; and we may take encouragement from
   those to hope in him for that spiritual liberty which he came to
   proclaim, Isa. lxi. 1, 2. 6. He gives sight to those that have been
   long deprived of it; The Lord can open the eyes of the blind, and has
   often given to his afflicted people to see that comfort which before
   they were not aware of; witness Gen. xxi. 19, and the prophet's
   servant, 2 Kings vi. 17. But this has special reference to Christ; for
   since the world began was it not heard that any man opened the eyes of
   one that was born blind till Christ did it (John ix. 32) and thereby
   encouraged us to hope in him for spiritual illumination. 7. He sets
   that straight which was crooked, and makes those easy that were pained
   and ready to sink: He raises those that are bowed down, by comforting
   and supporting them under their burdens, and, in due time, removing
   their burdens. This was literally performed by Christ when he made a
   poor woman straight that had been bowed together, and could in no wise
   lift up herself (Luke xiii. 12); and he still does it by his grace,
   giving rest to those that were weary and heavily laden, and raising up
   with his comforts those that were humbled and cast down by convictions.
   8. He has a constant kindness for all good people: The Lord loveth the
   righteous, and they may with the more confidence depend upon his power
   when they are sure of his good-will. Our Lord Jesus showed his love to
   the righteous by fulfilling all righteousness. 9. He has a tender
   concern for those that stand in special need of his care: The Lord
   preserves the strangers. It ought not to pass without remark that the
   name of Jehovah is repeated here five times in five lines, to intimate
   that it is an almighty power (that of Jehovah) that is engaged and
   exerted for the relief of the oppressed, and that it is as much the
   glory of God to succour those that are in misery as it is to ride on
   the heavens by his name Jah, Ps. lxviii. 4. (1.) Strangers are exposed,
   and are commonly destitute of friends, but the Lord preserves them,
   that they be not run down and ruined. Many a poor stranger has found
   the benefit of the divine protection and been kept alive by it. (2.)
   Widows and fatherless children, that have lost the head of the family,
   who took care of the affairs of it, often fall into the hands of those
   that make a prey of them, that will not do them justice, nay, that will
   do them injustice; but the Lord relieveth them, and raiseth up friends
   for them. See Exod. xxii. 22, 23. Our Lord Jesus came into the world to
   help the helpless, to receive Gentiles, strangers, into his kingdom,
   and that with him poor sinners, that are as fatherless, may find mercy,
   Hos. xiv. 3. 10. He will appear for the destruction of all those that
   oppose his kingdom and oppress the faithful subjects of it: The way of
   the wicked he turns upside down, and therefore let us hope in him, and
   not be afraid of the fury of the oppressor, as though he were ready to
   destroy. It is the glory of the Messiah that he will subvert all the
   counsels of hell and earth that militate against his church, so that,
   having him for us, we need not fear any thing that can be done against
   us. 11. His kingdom shall continue through all the revolutions of time,
   to the utmost ages of eternity, v. 10. Let this encourage us to trust
   in God at all times that the Lord shall reign for ever, in spite of all
   the malignity of the powers of darkness, even thy God, O Zion! unto all
   generations. Christ is set King on the holy hill of Zion, and his
   kingdom shall continue in an endless glory. It cannot be destroyed by
   an invader; it shall not be left to a successor, either to a succeeding
   monarch or a succeeding monarchy, but it shall stand for ever. It is
   matter of unspeakable comfort that the Lord reigns as Zion's God, as
   Zion's king, that the Messiah is head over all things to the church,
   and will be so while the world stands.
     __________________________________________________________________

P S A L M S

  PSALM CXLVII.

   This is another psalm of praise. Some think it was penned after the
   return of the Jews from their captivity; but it is so much of a piece
   with Ps. cxlv. that I rather think it was penned by David, and what is
   said (ver. 2, 13) may well enough be applied to the first building and
   fortifying of Jerusalem in his time, and the gathering in of those that
   had been out-casts in Saul's time. The Septuagint divides it into two;
   and we may divide it into the first and second part, but both of the
   same import. I. We are called upon to praise God, ver. 1, 7, 12. II. We
   are furnished with matter for praise, for God is to be glorified, 1. As
   the God of nature, and so he is very great, ver. 4, 5, 8, 9, 15-18. 2.
   As the God of grace, comforting his people, ver. 3, 6, 10, 11. 3. As
   the God of Israel, Jerusalem, and Zion, settling their civil state
   (ver. 2, 13, 14), and especially settling religion among them, ver. 19,
   20. It is easy, in singing this psalm, to apply it to ourselves, both
   as to personal and national mercies, were it but as easy to do so with
   suitable affections.

A Call to Praise God; Reasons for Praise.

   1 Praise ye the Lord: for it is good to sing praises unto our God; for
   it is pleasant; and praise is comely.   2 The Lord doth build up
   Jerusalem: he gathereth together the outcasts of Israel.   3 He healeth
   the broken in heart, and bindeth up their wounds.   4 He telleth the
   number of the stars; he calleth them all by their names.   5 Great is
   our Lord, and of great power: his understanding is infinite.   6 The
   Lord lifteth up the meek: he casteth the wicked down to the ground.   7
   Sing unto the Lord with thanksgiving; sing praise upon the harp unto
   our God:   8 Who covereth the heaven with clouds, who prepareth rain
   for the earth, who maketh grass to grow upon the mountains.   9 He
   giveth to the beast his food, and to the young ravens which cry.   10
   He delighteth not in the strength of the horse: he taketh not pleasure
   in the legs of a man.   11 The Lord taketh pleasure in them that fear
   him, in those that hope in his mercy.

   Here, I. The duty of praise is recommended to us. It is not without
   reason that we are thus called to it again and again: Praise you the
   Lord (v. 1), and again (v. 7), Sing unto the Lord with thanksgiving,
   sing praise upon the harp to our God (let all our praises be directed
   to him and centre in him), for it is good to do so; it is our duty, and
   therefore good in itself; it is our interest, and therefore good for
   us. It is acceptable to our Creator and it answers the end of our
   creation. The law for it is holy, just, and good; the practice of it
   will turn to a good account. It is good, for 1. It is pleasant. Holy
   joy or delight are required as the principle of it, and that is
   pleasant to us as men; giving glory to God is the design and business
   of it, and that is pleasant to us as saints that are devoted to his
   honour. Praising God is work that is its own wages; it is heaven upon
   earth; it is what we should be in as in our element. 2. It is comely;
   it is that which becomes us as reasonable creatures, much more as
   people in covenant with God. In giving honour to God we really do
   ourselves a great deal of honour.

   II. God is recommended to us as the proper object of our most exalted
   and enlarged praises, upon several accounts.

   1. The care he takes of his chosen people, v. 2. Is Jerusalem to be
   raised out of small beginnings? Is it to be recovered out of its ruins?
   In both cases, The Lord builds up Jerusalem. The gospel-church, the
   Jerusalem that is from above, is of this building. He framed the model
   of it in his own counsels; he founded it by the preaching of his
   gospel; he adds to it daily such as shall be saved, and so increases
   it. He will build it up unto perfection, build it up as high as heaven.
   Are any of his people outcasts? Have they made themselves so by their
   own folly? He gathers them by giving them repentance and bringing them
   again into the communion of saints. Have they been forced out by war,
   famine, or persecution? He opens a door for their return; many that
   were missing, and thought to be lost, are brought back, and those that
   were scattered in the cloudy and dark day are gathered together again.

   2. The comforts he has laid up for true penitents, v. 3. They are
   broken in heart, and wounded, humbled, and troubled, for sin, inwardly
   pained at the remembrance of it, as a man is that is sorely wounded.
   Their very hearts are not only pricked, but rent, under the sense of
   the dishonour they have done to God and the injury they have done to
   themselves by sin. To those whom God heals with the consolations of his
   Spirit he speaks peace, assures them that their sins are pardoned and
   that he is reconciled to them, and so makes them easy, pours the balm
   of Gilead into the bleeding wounds, and then binds them up, and makes
   them to rejoice. Those who have had experience of this need not be
   called upon to praise the Lord; for when he brought them out of the
   horrible pit, and set their feet upon a rock, he put a new song into
   their mouths, Ps. xl. 2, 3. And for this let others praise him also.

   3. The sovereign dominion he has over the lights of heaven, v. 4, 5.
   The stars are innumerable, many of them being scarcely discernible with
   the naked eye, and yet he counts them, and knows the exact number of
   them, for they are all the work of his hands and the instruments of his
   providence. Their bulk and power are very great; but he calleth them
   all by their names, which shows his dominion over them and the command
   he has them at, to make what use of them he pleases. They are his
   servants, his soldiers; he musters them, he marshals them; they come
   and go at his bidding, and all their motions are under his direction.
   He mentions this as one instance of many, to show that great is our
   Lord and of great power (he can do what he pleases), and of his
   understanding there is no computation, so that he can contrive every
   thing for the best. Man's knowledge is soon drained, and you have his
   utmost length; hitherto his wisdom can reach and no further. But God's
   knowledge is a depth that can never be fathomed.

   4. The pleasure he takes in humbling the proud and exalting those of
   low degree (v. 6): The Lord lifts up the meek, who abase themselves
   before him, and whom men trample on; but the wicked, who conduct
   themselves insolently towards God and scornfully towards all mankind,
   who lift up themselves in pride and folly, he casteth down to the
   ground, sometimes by very humbling providences in this world, at
   furthest in the day when their faces shall be filled with everlasting
   shame. God proves himself to be God by looking on the proud and abasing
   them, Job xl. 12.

   5. The provision he makes for the inferior creatures. Though he is so
   great as to command the stars, he is so good as not to forget even the
   fowls, v. 8, 9. Observe in what method he feeds man and beast. (1.) He
   covereth the heaven with clouds, which darken the air and intercept the
   beams of the sun, and yet in them he prepareth that rain for the earth
   which is necessary to its fruitfulness. Clouds look melancholy, and yet
   without them we could have no rain and consequently no fruit. Thus
   afflictions, for the present, look black, and dark, and unpleasant, and
   we are in heaviness because of them, as sometimes when the sky is
   overcast it makes us dull; but they are necessary, for from these
   clouds of affliction come those showers that make the harvest to yield
   the peaceable fruits of righteousness (Heb. xii. 11), which should help
   to reconcile us to them. Observe the necessary dependence which the
   earth has upon the heavens, which directs us on earth to depend on God
   in heaven. All the rain with which the earth is watered is of God's
   preparing. (2.) By the rain which distils on the earth he makes grass
   to grow upon the mountains, even the high mountains, which man neither
   takes care of nor reaps the benefit of. The mountains, which are not
   watered with the springs and rivers, as the valleys are, are yet
   watered so that they are not barren. (3.) This grass he gives to the
   beast for his food, the beast of the mountains which runs wild, which
   man makes no provision for. And even the young ravens, which, being
   forsaken by their old ones, cry, are heard by him, and ways are found
   to feed them, so that they are kept from perishing in the nest.

   6. The complacency he takes in his people, v. 10, 11. In times when
   great things are doing, and there are great expectations of the success
   of them, it concerns us to know (since the issue proceeds from the
   Lord) whom, and what, God will delight to honour and crown with
   victory. It is not the strength of armies, but the strength of grace,
   that God is pleased to own. (1.) Not the strength of armies--not in the
   cavalry, for he delighteth not in the strength of the horse, the
   war-horse, noted for his courage (Job xxxix. 19, &c.)--nor in the
   infantry, for he taketh no pleasure in the legs of a man; he does not
   mean the swiftness of them for flight, to quit the field, but the
   steadiness of them for charging, to stand the ground. If one king,
   making war with another king, goes to God to pray for success, it will
   not avail him to plead, "Lord, I have a gallant army, the horse and
   foot in good order; it is a pity that they should suffer any disgrace;"
   for that is no argument with God, Ps. xx. 7. Jehoshaphat's was much
   better: Lord, we have no might, 2 Chron. xx. 12. But, (2.) God is
   pleased to own the strength of grace. A serious and suitable regard to
   God is that which is, in the sight of God, of great price in such a
   case. The Lord accepts and takes pleasure in those that fear him and
   that hope in his mercy. Observe, [1.] A holy fear of God and hope in
   God not only may consist, but must concur. In the same heart, at the
   same time, there must be both a reverence of his majesty and a
   complacency in his goodness, both a believing dread of his wrath and a
   believing expectation of his favour; not that we must hang in suspense
   between hope and fear, but we must act under the gracious influences of
   hope and fear. Our fear must save our hope from swelling into
   presumption, and our hope must save our fear from sinking into despair;
   thus must we take our work before us. [2.] We must hope in God's mercy,
   his general mercy, even when we cannot find a particular promise to
   stay ourselves upon. A humble confidence in the goodness of God's
   nature is very pleasing to him, as that which turns to the glory of
   that attribute in which he most glories. Every man of honour loves to
   be trusted.

Jerusalem and Zion Called to Praise to God; God's Favour to Israel.

   12 Praise the Lord, O Jerusalem; praise thy God, O Zion.   13 For he
   hath strengthened the bars of thy gates; he hath blessed thy children
   within thee.   14 He maketh peace in thy borders, and filleth thee with
   the finest of the wheat.   15 He sendeth forth his commandment upon
   earth: his word runneth very swiftly.   16 He giveth snow like wool: he
   scattereth the hoarfrost like ashes.   17 He casteth forth his ice like
   morsels: who can stand before his cold?   18 He sendeth out his word,
   and melteth them: he causeth his wind to blow, and the waters flow.
   19 He showeth his word unto Jacob, his statutes and his judgments unto
   Israel.   20 He hath not dealt so with any nation: and as for his
   judgments, they have not known them. Praise ye the Lord.

   Jerusalem, and Zion, the holy city, the holy hill, are here called upon
   to praise God, v. 12. For where should praise be offered up to God but
   where his altar is? Where may we expect that glory should be given to
   him but in the beauty of holiness? Let the inhabitants of Jerusalem
   praise the Lord in their own houses; let the priests and Levites, who
   attend in Zion, the city of their solemnities, in a special manner
   praise the Lord. They have more cause to do it than others, and they
   lie under greater obligations to do it than others; for it is their
   business, it is their profession. "Praise thy God, O Zion! he is thine,
   and therefore thou art bound to praise him; his being thine includes
   all happiness, so that thou canst never want matter for praise."
   Jerusalem and Zion must praise God,

   I. For the prosperity and flourishing state of their civil interests,
   v. 13, 14. 1. For their common safety. They had gates, and kept their
   gates barred in times of danger; but that would not have been an
   effectual security to them if God had not strengthened the bars of
   their gates and fortified their fortifications. The most probable means
   we can devise for our own preservation will not answer the end, unless
   God give his blessing with them; we must therefore in the careful and
   diligent use of those means, depend upon him for that blessing, and
   attribute the undisturbed repose of our land more to the wall of fire
   than to the wall of water round about us, Zech. ii. 5. 2. For the
   increase of their people. This strengthens the bars of the gates as
   much as any thing: He hath blessed thy children within thee, with that
   first and great blessing, Be fruitful, and multiply, and replenish the
   land. It is a comfort to parents to see their children blessed of the
   Lord (Isa. lxi. 9), and a comfort to the generation that is going off
   to see the rising generation numerous and hopeful, for which blessing
   God must be blessed. 3. For the public tranquillity, that they were
   delivered from the terrors and desolations of war: He makes peace in
   thy borders, by putting an end to the wars that were, and preventing
   the wars that were threatened and feared. He makes peace within thy
   borders, that is, in all parts of the country, by composing differences
   among neighbours, that there may be no intestine broils and
   animosities, and upon thy borders, that they may not be attacked by
   invasions from abroad. If there be trouble any where, it is in the
   borders, the marches of a country; the frontier-towns lie most exposed,
   so that, if there be peace in the borders, there is a universal peace,
   a mercy we can never be sufficiently thankful for. 4. For great plenty,
   the common effect of peace: He filleth thee with the finest of the
   wheat--wheat, the most valuable grain, the fat, the finest of that, and
   a fulness thereof. What would they more? Canaan abounded with the best
   wheat (Deut. xxxii. 14) and exported it to the countries abroad, as
   appears, Ezek. xxvii. 17. The land of Israel was not enriched with
   precious stones nor spices, but with the finest of the wheat, with
   bread, which strengthens man's heart. This made it the glory of all
   lands, and for this God was praised in Zion.

   II. For the wonderful instances of his power in the weather,
   particularly the winter-weather. He that protects Zion and Jerusalem is
   that God of power from whom all the powers of nature are derived and on
   whom they depend, and who produces all the changes of the seasons,
   which, if they were not common, would astonish us.

   1. In general, whatever alterations there are in this lower world (and
   it is that world that is subject to continual changes) they are
   produced by the will, and power, and providence of God (v. 15): He
   sendeth forth his commandment upon earth, as one that has an
   incontestable authority to give orders, and innumerable attendants
   ready to carry his orders and put them in execution. As the world was
   at first made, so it is still upheld and governed, by a word of
   almighty power. God speaks and it is done, for all are his servants.
   That word takes effect, not only surely, but speedily. His word runneth
   very swiftly, for nothing can oppose or retard it. As the lightning,
   which passes through the air in an instant, such is the word of God's
   providence, and such the word of his grace, when it is sent forth with
   commission, Luke xvii. 24. Angels, who carry his word and fulfil it,
   fly swiftly, Dan. ix. 21.

   2. In particular, frosts and thaws are both of them wonderful changes,
   and in both we must acknowledge the word of his power.

   (1.) Frosts are from God. With him are the treasures of the snow and
   the hail (Job xxxviii. 22, 23), and out of these treasures he draws as
   he pleases. [1.] He giveth snow like wool. It is compared to wool for
   its whiteness (Isa. i. 18), and its softness; it falls silently, and
   makes no more noise than the fall of a lock of wool; it covers the
   earth, and keeps it warm like a fleece of wool, and so promotes its
   fruitfulness. See how God can work by contraries, and bring meat out of
   the eater, can warm the earth with cold snow. [2.] He scatters the
   hoar-frost, which is dew congealed, as the snow and hail are rain
   congealed. This looks like ashes scattered upon the grass, and is
   sometimes prejudicial to the products of the earth and blasts them as
   if it were hot ashes, Ps. lxxviii. 47. [3.] He casts forth his ice like
   morsels, which may be understood either of large hail-stones, which are
   as ice in the air, or of the ice which covers the face of the waters,
   and when it is broken, though naturally it was as drops of drink, it is
   as morsels of meat, or crusts of bread. [4.] When we see the frost, and
   snow, and ice, we feel it in the air: Who can stand before his cold?
   The beasts cannot; they retire into dens (Job xxxvii. 8); they are
   easily conquered then, 2 Sam. xxiii. 20. Men cannot, but are forced to
   protect themselves by fires, or furs, or both, and all little enough
   where and when the cold is in extremity. We see not the causes when we
   feel the effects; and therefore we must call it his cold; it is of his
   sending, and therefore we must bear it patiently, and be thankful for
   warm houses, and clothes, and beds, to relieve us against the rigour of
   the season, and must give him the glory of his wisdom and sovereignty,
   his power and faithfulness, which shall not cease any more than summer,
   Gen. viii. 22. And let us also infer from it, If we cannot stand before
   the cold of his frosts, how can we stand before the heat of his wrath?

   (2.) Thaws are from God. When he pleases (v. 18) he sends out his word
   and melts them; the frost, the snow, the ice, are all dissolved
   quickly, in order to which he causes the wind, the south wind, to blow,
   and the waters, which were frozen, flow again as they did before. We
   are soon sensible of the change, but we see not the causes of it, but
   must resolve it into the will of the First Cause. And in it we must
   take notice not only of the power of God, that he can so suddenly, so
   insensibly, make such a great and universal alteration in the temper of
   the air and the face of the earth (what cannot he do that does this
   every winter, perhaps often every winter?) but also of the goodness of
   God. Hard weather does not always continue; it would be sad if it
   should. He does not contend for ever, but renews the face of the earth.
   As he remembered Noah, and released him (Gen. viii. 1), so he remembers
   the earth, and his covenant with the earth, Cant. ii. 11, 12. This
   thawing word may represent the gospel of Christ, and this thawing wind
   the Spirit of Christ (for the Spirit is compared to the wind, John iii.
   8); both are sent for the melting of frozen souls. Converting grace,
   like the thaw, softens the heart that was hard, moistens it, and melts
   it into tears of repentance; it warms good affections, and makes them
   to flow, which, before, were chilled and stopped up. The change which
   the thaw makes is universal and yet gradual; it is very evident, and
   yet how it is done is unaccountable: such is the change wrought in the
   conversion of a soul, when God's word and Spirit are sent to melt it
   and restore it to itself.

   III. For his distinguishing favour to Israel, in giving them his word
   and ordinances, a much more valuable blessing than their peace and
   plenty (v. 14), as much as the soul is more excellent than the body.
   Jacob and Israel had God's statutes and judgments among them. They were
   under his peculiar government; the municipal laws of their nation were
   of his framing and enacting, and their constitution was a theocracy.
   They had the benefit of divine revelation; the great things of God's
   law were written to them. They had a priesthood of divine institution
   for all things pertaining to God, and prophets for all extraordinary
   occasions. No people besides went upon sure grounds in their religion.
   Now this was, 1. A preventing mercy. They did not find out God's
   statutes and judgments of themselves, but God showed his word unto
   Jacob, and by that word he made known to them his statutes and
   judgments. It is a great mercy to any people to have the word of God
   among them; for faith comes by hearing and reading that word, that
   faith without which it is impossible to please God. 2. A distinguishing
   mercy, and upon that account the more obliging: "He hath not dealt so
   with every nation, not with any nation; and, as for his judgments, they
   have not known them, nor are likely to know them till the Messiah shall
   come and take down the partition-wall between Jew and Gentile, that the
   gospel may be preached to every creature." Other nations had plenty of
   outward good things; some nations were very rich, others had pompous
   powerful princes and polite literature, but none were blessed with
   God's statutes and judgments as Israel were. Let Israel therefore
   praise the Lord in the observance of these statutes. Lord, how is it
   that thou wilt manifest thyself to us, and not to the world! Even so,
   Father, because it seemed good in thy eyes.
     __________________________________________________________________

P S A L M S

  PSALM CXLVIII.

   This psalm is a most solemn and earnest call to all the creatures,
   according to their capacity, to praise their Creator, and to show forth
   his eternal power and Godhead, the invisible things of which are
   manifested in the things that are seen. Thereby the psalmist designs to
   express his great affection to the duty of praise; he is highly
   satisfied that God is praised, is very desirous that he may be more
   praised, and therefore does all he can to engage all about him in this
   pleasant work, yea, and all who shall come after him, whose hearts must
   be very dead and cold if they be not raised and enlarged, in praising
   God, by the lofty flights of divine poetry which we find in this psalm.
   I. He calls upon the higher house, the creatures that are placed in the
   upper world, to praise the Lord, both those that are intellectual
   beings, and are capable of doing it actively (ver. 1, 2), and those
   that are not, and are therefore capable of doing it only objectively,
   ver. 3-6. II. He calls upon the lower house, the creatures of this
   lower world, both those that can only minister matter of praise (ver.
   7-10) and those that, being endued with reason, are capable of offering
   up this sacrifice (ver. 11-13), especially his own people, who have
   more cause to do it, and are more concerned to do it, than any other,
   ver. 14.

An Invitation to Praise.

   1 Praise ye the Lord. Praise ye the Lord from the heavens: praise him
   in the heights.   2 Praise ye him, all his angels: praise ye him, all
   his hosts.   3 Praise ye him, sun and moon: praise him, all ye stars of
   light.   4 Praise him, ye heavens of heavens, and ye waters that be
   above the heavens.   5 Let them praise the name of the Lord: for he
   commanded, and they were created.   6 He hath also stablished them for
   ever and ever: he hath made a decree which shall not pass.

   We, in this dark and depressed world, know but little of the world of
   light and exaltation, and, conversing within narrow confines, can
   scarcely admit any tolerable conceptions of the vast regions above. But
   this we know,

   I. That there is above us a world of blessed angels by whom God is
   praised, an innumerable company of them. Thousand thousands minister
   unto him, and ten thousand times ten thousand stand before him; and it
   is his glory that he has such attendants, but much more his glory that
   he neither needs them, nor is, nor can be, any way benefited by them.
   To that bright and happy world the psalmist has an eye here, v. 1, 2.
   In general, to the heavens, to the heights. The heavens are the
   heights, and therefore we must lift up our souls above the world unto
   God in the heavens, and on things above we must set our affections. It
   is his desire that God may be praised from the heavens, that thence a
   praising frame may be transmitted to this world in which we live, that
   while we are so cold, and low, and flat, in praising God, there are
   those above who are doing it in a better manner, and that while we are
   so often interrupted in this work they rest not day nor night from it.
   In particular, he had an eye to God's angels, to his hosts, and calls
   upon them to praise God. That God's angels are his hosts is plain
   enough; as soon as they were made they were enlisted, armed, and
   disciplined; he employs them in fighting his battles, and they keep
   ranks, and know their place, and observe the word of command as his
   hosts. But what is meant by the psalmist's calling upon them, and
   exciting them to praise God, is not so easy to account for. I will not
   say, They do not heed it, because we find that to the principalities
   and powers is known by the church the manifold wisdom of God (Eph. iii.
   10); but I will say, They do not need it, for they are continually
   praising God and there is no deficiency at all in their performances;
   and therefore when, in singing this psalm, we call upon the angels to
   praise God (as we did, Ps. ciii. 20), we mean that we desire God may be
   praised by the ablest hands and in the best manner,--that we are
   pleased to think he is so,--that we have a spiritual communion with
   those that dwell in his house above and are still praising him,--and
   that we have come by faith, and hope, and holy love, to the innumerable
   company of angels, Heb. xii. 22.

   II. That there is above us not only an assembly of blessed spirits, but
   a system of vast bodies too, and those bright ones, in which God is
   praised, that is, which may give us occasion (as far as we know any
   thing of them) to give to God the glory not only of their being, but of
   their beneficence to mankind. Observe,

   1. What these creatures are that thus show us the way in praising God,
   and, whenever we look up and consider the heavens, furnish us with
   matter for his praises. (1.) There are the sun, moon, and stars, which
   continually, either day or night, present themselves to our view, as
   looking-glasses, in which we may see a faint shadow (for so I must call
   it, not a resemblance) of the glory of him that is the Father of
   lights, v. 3. The greater lights, the sun and moon, are not too great,
   too bright, to praise him; and the praises of the less lights, the
   stars, shall not be slighted. Idolaters made the sun, moon, and stars,
   their gods, and praised them, worshipping and serving the creature,
   because it is seen, more than the Creator, because he is not seen; but
   we, who worship the true God only, make them our fellow-worshippers,
   and call upon them to praise him with us, nay, as Levites to attend us,
   who, as priests, offer this spiritual sacrifice. (2.) There are the
   heavens of heavens above the sun and stars, the seat of the blessed;
   from the vastness and brightness of these unknown orbs abundance of
   glory redounds to God, for the heavens of heavens are the Lord's (Ps.
   cxv. 16) and yet they cannot contain him, 1 Kings viii. 27. The learned
   Dr. Hammond understands her, by the heavens of heavens, the upper
   regions of the air, or all the regions of it, as Ps. lxviii. 33. We
   read of the heaven of heavens, whence God sends forth his voice, and
   that a mighty voice, meaning the thunder. (3.) There are the waters
   that are above the heavens, the clouds that hang above in the air,
   where they are reserved against the day of battle and war, Job xxxviii.
   23. We have reason to praise God, not only that these waters do not
   drown the earth, but that they do water it and make it fruitful. The
   Chaldee paraphrase reads it, Praise him, you heavens of heavens, and
   you waters that depend on the word of him who is above the heavens, for
   the key of the clouds is one of the keys which God has in his hand,
   wherewith he opens and none can shut, he shuts and none can open.

   2. Upon what account we are to give God the glory of them: Let them
   praise the name of the Lord, that is, let us praise the name of the
   Lord for them, and observe what constant and fresh matter for praise
   may be fetched from them. (1.) Because he made them, gave them their
   powers and assigned them their places: He commanded them (great as they
   are) out of nothing, and they were created at a word's speaking. God
   created, and therefore may command; for he commanded, and so created;
   his authority must always be acknowledged and acquiesced in, because he
   once spoke with such authority. (2.) Because he still upholds and
   preserves them in their beings and posts, their powers and motions (v.
   6): He hath established them for ever and ever, that is, to the end of
   time, a short ever, but it is their ever; they shall last as long as
   there is occasion for them. He hath made a decree, the law of creation,
   which shall not pass; it was enacted by the wisdom of God, and
   therefore needs not be altered, by his sovereignty and inviolable
   fidelity, and therefore cannot be altered. All the creatures that
   praised God at first for their creation must praise him still for their
   continuance. And we have reason to praise him that they are kept within
   the bounds of a decree; for to that it is owing that the waters above
   the heavens have not a second time drowned the earth.

An Invitation to Praise.

   7 Praise the Lord from the earth, ye dragons, and all deeps:   8 Fire,
   and hail; snow, and vapour; stormy wind fulfilling his word:   9
   Mountains, and all hills; fruitful trees, and all cedars:   10 Beasts,
   and all cattle; creeping things, and flying fowl:   11 Kings of the
   earth, and all people; princes, and all judges of the earth:   12 Both
   young men, and maidens; old men, and children:   13 Let them praise the
   name of the Lord: for his name alone is excellent; his glory is above
   the earth and heaven.   14 He also exalteth the horn of his people, the
   praise of all his saints; even of the children of Israel, a people near
   unto him. Praise ye the Lord.

   Considering that this earth, and the atmosphere that surrounds it, are
   the very sediment of the universe, it concerns us to enquire after
   those considerations that may be of use to reconcile us to our place in
   it; and I know none more likely than this (next to the visit which the
   Son of God once made to it), that even in this world, dark and as bad
   as it is, God is praised: Praise you the Lord from the earth, v. 7. As
   the rays of the sun, which are darted directly from heaven, reflect
   back (though more weakly) from the earth, so should the praises of God,
   with which this cold and infected world should be warmed and perfumed.

   I. Even those creatures that are not dignified with the powers of
   reason are summoned into this concert, because God may be glorified in
   them, v. 7-10. Let the dragons or whales, that sport themselves in the
   mighty waters (Ps. civ. 26), dance before the Lord, to his glory, who
   largely proves his own omnipotence by his dominion over the leviathan
   or whale, Job xli. 1, &c. All deeps, and their inhabitants, praise
   God--the sea, and the animals there--the bowels of the earth, and the
   animals there. Out of the depths God may be praised as well as prayed
   unto. If we look up into the atmosphere we meet with a great variety of
   meteors, which, being a king of new productions (and some of them
   unaccountable), do in a special manner magnify the power of the great
   Creator. There are fiery meteors; lightning is fire, and there are
   other blazes sometimes kindled which may be so called. There are watery
   meteors, hail, and snow, and the vapours of which they are gendered.
   There are airy meteors, stormy winds; we know not whence they come nor
   whither they go, whence their mighty force comes nor how it is spent;
   but this we know, that, be they ever so strong, so stormy, they fulfil
   God's word, and do that, and no more than that, which he appoints them;
   and by this Christ showed himself to have a divine power, that he
   commanded even the winds and the seas, and they obeyed him. Those that
   will not fulfil God's word, but rise up in rebellion against it, show
   themselves to be more violent and headstrong than even the stormy
   winds, for they fulfil it. Take a view of the surface of the earth (v.
   9), and there are presented to our view the exalted grounds, mountains
   and all hills, from the barren tops of some of which, and the fruitful
   tops of others, we may fetch matter for praise; there are the exalted
   plants, some that are exalted by their usefulness, as the fruitful
   trees of various kinds, for the fruits of which God is to be praised,
   others by their stateliness, as all cedars, those trees of the Lord,
   Ps. civ. 16. Cedars, the high trees, are not the fruitful trees, yet
   they had their use even in God's temple. Pass we next to the animal
   kingdom, and there we find God glorified, even by the beasts that run
   wild, and all cattle that are tame and in the service of man, v. 10.
   Nay, even the creeping things have not sunk so low, nor do the flying
   fowl soar so high, as not to be called upon to praise the Lord. Much of
   the wisdom, power, and goodness of the Creator appears in the several
   capacities and instincts of the creatures, in the provision made for
   them and the use made of them. When we see all so very strange, and all
   so very good, surely we cannot but acknowledge God with wonder and
   thankfulness.

   II. Much more those creatures that are dignified with the powers of
   reason ought to employ them in praising God: Kings of the earth and all
   people, v. 11, 12. 1. God is to be glorified in and for these, as in
   and for the inferior creatures, for their hearts are in the hand of the
   Lord and he makes what use he pleases of them. God is to be praised in
   the order and constitution of kingdoms, the pars imperans--the part
   that commands, and the pars subdita--the part that is subject: Kings of
   the earth and all people. It is by him that kings reign, and people are
   subject to them; the princes and judges of the earth have their wisdom
   and their commission from him, and we, to whom they are blessings,
   ought to bless God for them. God is to be praised also in the
   constitution of families, for he is the founder of them; and for all
   the comfort of relations, the comfort that parents and children,
   brothers and sisters, have in each other, God is to be praised. 2. God
   is to be glorified by these. Let all manner of persons praise God. (1.)
   Those of each rank, high and low. The praises of kings, and princes,
   and judges, are demanded; those on whom God has put honour must honour
   him with it, and the power they are entrusted with, and the figure they
   make in the world, put them in a capacity of bringing more glory to God
   and doing him more service than others. Yet the praises of the people
   are expected also, and God will graciously accept of them; Christ
   despised not the hosannas of the multitude. (2.) Those of each sex,
   young men and maidens, who are accustomed to make merry together; let
   them turn their mirth into this channel; let it be sacred, that it may
   be pure. (3.) Those of each age. Old men must still bring forth this
   fruit in old age, and not think that either the gravity or the
   infirmity of their age will excuse them from it; and children too must
   begin betimes to praise God; even out of the mouth of babes and
   sucklings this good work is perfected. A good reason is given (v. 13)
   why all these should praise the name of the Lord, because his name
   alone is excellent and worthy to be praised; it is a name above every
   name, no name, no nature, but his, has in it all excellency. His glory
   is above both the earth and the heaven, and let all inhabitants both of
   earth and heaven praise him and yet acknowledge his name to be exalted
   far above all blessing and praise.

   III. Most of all his own people, who are dignified with peculiar
   privileges, must in a peculiar manner give glory to him, v. 14.
   Observe, 1. The dignity God has put upon his people, even the children
   of Israel, typical of the honour reserved for all true believers, who
   are God's spiritual Israel. He exalts their horn, their brightness,
   their plenty, their power. The people of Israel were, in many respects,
   honoured above any other nation, for to them pertained the adoption,
   the glory, and the covenants, Rom. ix. 4. It was their own honour that
   they were a people near unto God, his Segulla, his peculiar treasure;
   they were admitted into his courts, when a stranger that came nigh must
   be put to death. They had him nigh to them in all that which they
   called upon him for. This blessing has not come upon the Gentiles,
   through Christ, for those that were afar off are by his blood made
   nigh, Eph. ii. 13. It is the greatest honour that can be put upon a man
   to be brought near to god, the nearer the better; and it will be best
   of all when nearest of all in the kingdom of glory. 2. The duty God
   expects from them in consideration of this. Let those whom God honours
   honour him: Praise you the Lord. Let him be the praise of all his
   saints, the object of their praise; for he is a praise to them. He is
   thy praise, and he is thy God, Deut. x. 21. Some by the horn of his
   people understand David, as a type of Christ, whom God has exalted to
   be a prince and a Saviour, who is indeed the praise of all his saints
   and will be so for ever; for it is through him that they are a people
   near to God.
     __________________________________________________________________

P S A L M S

  PSALM CXLIX.

   The foregoing psalm was a hymn of praise to the Creator; this is a hymn
   of praise to the Redeemer. It is a psalm of triumph in the God of
   Israel, and over the enemies of Israel. Probably it was penned upon
   occasion of some victory which Israel was blessed and honoured with.
   Some conjecture that it was penned when David had taken the strong-hold
   of Zion, and settled his government there. But it looks further, to the
   kingdom of the Messiah, who, in the chariot of the everlasting gospel,
   goes forth conquering and to conquer. To him, and his graces and
   glories, we must have an eye, in singing this psalm, which proclaims,
   I. Abundance of joy to all the people of God, ver. 1-5. II. Abundance
   of terror to the proudest of their enemies, ver. 6-9.

Saints Admonished to Praise God.

   1 Praise ye the Lord. Sing unto the Lord a new song, and his praise in
   the congregation of saints.   2 Let Israel rejoice in him that made
   him: let the children of Zion be joyful in their King.   3 Let them
   praise his name in the dance: let them sing praises unto him with the
   timbrel and harp.   4 For the Lord taketh pleasure in his people: he
   will beautify the meek with salvation.   5 Let the saints be joyful in
   glory: let them sing aloud upon their beds.

   We have here,

   I. The calls given to God's Israel to praise. All his works were, in
   the foregoing psalm, excited to praise him; but here his saints in a
   particular manner are required to bless him. Observe then, 1. Who are
   called upon to praise God. Israel in general, the body of the church
   (v. 2), the children of Zion particularly, the inhabitants of that holy
   hill, who are nearer to God than other Israelites; those that have the
   word and ordinances of God near to them, that are not required to
   travel far to them, are justly expected to do more in praising God than
   others. All true Christians may call themselves the children of Zion,
   for in faith and hope we have come unto Mount Zion, Heb. xii. 22. The
   saints must praise God, saints in profession, saints in power, for this
   is the intention of their sanctification; they are devoted to the glory
   of God, and renewed by the grace of God, that they may be unto him for
   a name and a praise. 2. What must be the principle of this praise, and
   that is holy joy in God: Let Israel rejoice, and the children of Zion
   be joyful, and the saints be joyful in glory. Our praises of God should
   flow from a heart filled with delight and triumph in God's attributes,
   and our relation to him. Much of the power of godliness in the heart
   consists in making God our chief joy and solacing ourselves in him; and
   our faith in Christ is described by our rejoicing in him. We then give
   honour to God when we take pleasure in him. We must be joyful in glory,
   that is, in him as our glory, and in the interest we have in him; and
   let us look upon it as our glory to be of those that rejoice in God. 3.
   What must be the expressions of this praise. We must by all proper ways
   show forth the praises of God: Sing to the Lord. We must entertain
   ourselves, and proclaim his name, by singing praises to him (v. 3),
   singing aloud (v. 5), for we should sing psalms with all our heart, as
   those that are not only not ashamed of it, but are enlarged in it. We
   must sing a new song, newly composed upon every special occasion, sing
   with new affections, which make the song new, though the words have
   been used before, and keep them from growing threadbare. Let God be
   praised in the dance with timbrel and harp, according to the usage of
   the Old-Testament church very early (Exod. xv. 20), where we find God
   praised with timbrels and dances. Those who from this urge the use of
   music in religious worship must by the same rule introduce dancing, for
   they went together, as in David's dancing before the ark, and Judg.
   xxi. 21. But, whereas many scriptures in the New Testament keep up
   singing as a gospel-ordinance, none provide for the keeping up of music
   and dancing; the gospel-canon for psalmody is to sing with the spirit
   and with the understanding. 4. What opportunities must be taken for
   praising God, none must be let slip, but particularly, (1.) We must
   praise God in public, in the solemn assembly (v. 1), in the
   congregation of saints. The more the better; it is the more like
   heaven. Thus God's name must be owned before the world; thus the
   service must have a solemnity put upon it, and we must mutually excite
   one another to it. The principle, end, and design of our coming
   together in religious assemblies is that we may join together in
   praising God. Other parts of the service must be in order to this. (2.)
   We must praise him in private. Let the saints be so transported with
   their joy in God as to sing aloud upon their beds, when they awake in
   the night, full of the praises of God, as David, Ps. cxix. 62. When
   God's Israel are brought to a quiet settlement, let them enjoy that,
   with thankfulness to God; much more may true believers, that have
   entered into God's rest, and find repose in Jesus Christ, sing aloud
   for joy of that. Upon their sick-beds, their death-beds, let them sing
   the praises of their God.

   II. The cause given to God's Israel for praise. Consider, 1. God's
   doings for them. They have reason to rejoice in God, to devote
   themselves to his honour and employ themselves in his service; for it
   is he that made them. He gave us our being as men, and we have reason
   to praise him for that, for it is a noble and excellent being. He gave
   Israel their being as a people, as a church, made them what they were,
   so very different from other nations. Let that people therefore praise
   him, for he formed them for himself, on purpose that they might show
   forth his praise, Isa. xliii. 21. Let Israel rejoice in his Makers (so
   it is in the original); for God said, Let us make man; and in this,
   some think, is the mystery of the Trinity. 2. God's dominion over them.
   This follows upon the former: if he made them, he is their King; he
   that gave being no doubt may give law; and this ought to be the matter
   of our joy and praise that we are under the conduct and protection of
   such a wise and powerful King. Rejoice greatly, O daughter of Zion! for
   behold thy king comes, the king Messiah, whom God has set upon his holy
   hill of Zion; let all the children of Zion be joyful in him, and go
   forth to meet him with their hosannas, Zech. ix. 9. 3. God's delight in
   them. He is a king that rules by love, and therefore to be praised; for
   the Lord takes pleasure in his people, in their services, in their
   prosperity, in communion with them, and in the communications of his
   favour to them. He that is infinitely happy in the enjoyment of
   himself, and to whose felicity no accession can be made, yet graciously
   condescends to take pleasure in his people, Ps. cxlvii. 11. 4. God's
   designs concerning them. Besides the present complacency he has in
   them, he has prepared for their future glory: He will beautify the
   meek, the humble, and lowly, and contrite in heart, that tremble at his
   word and submit to it, that are patient under their afflictions and
   show all meekness towards all men. These men vilify and asperse, but
   God will justify them, and wipe off their reproach; nay, he will
   beautify them; they shall appear not only clear, but comely, before all
   the world, with the comeliness that he puts upon them. He will beautify
   them with salvation, with temporal salvations (when God works
   remarkable deliverances for his people those that had been among the
   pots become as the wings of a dove covered with silver, Ps. lxviii.
   13), but especially with eternal salvation. The righteous shall be
   beautified in that day when they shine forth as the sun. In the hopes
   of this, let them now, in the darkest day, sing a new song.

Israel Admonished to Praise God.

   6 Let the high praises of God be in their mouth, and a twoedged sword
   in their hand;   7 To execute vengeance upon the heathen, and
   punishments upon the people;   8 To bind their kings with chains, and
   their nobles with fetters of iron;   9 To execute upon them the
   judgment written: this honour have all his saints. Praise ye the Lord.

   The Israel of God are here represented triumphing over their enemies,
   which is both the matter of their praise (let them give to God the
   glory of those triumphs) and the recompence of their praise; those that
   are truly thankful to God for their tranquillity shall be blessed with
   victory. Or it may be taken as a further expression of their praise (v.
   6): let the high praises of God be in their mouth, and then, in a holy
   zeal for his honour, let them take a two-edged sword in their hand, to
   fight his battles against the enemies of his kingdom. Now this may be
   applied, 1. To the many victories which God blessed his people Israel
   with over the nations of Canaan and other nations that were devoted to
   destruction. These began in Moses and Joshua, who, when they taught
   Israel the high praises of the Lord, did withal put a two-edged sword
   in their hand; David did so too, for, as he was the sweet singer of
   Israel, so he was the captain of their hosts, and taught the children
   of Judah the use of the bow (2 Sam. i. 18), taught their hands to war,
   as God had taught his. Thus he and they went on victoriously, fighting
   the Lord's battles, and avenging Israel's quarrels on those that had
   oppressed them; then they executed vengeance upon the heathen (the
   Philistines, Moabites, Ammonites, and others, 2 Sam. viii. 1, &c.) and
   punishments upon the people, for all the wrong they had done to God's
   people, v. 7. Their kings and nobles were taken prisoners (v. 8) and on
   some of them the judgment written was executed, as by Joshua on the
   kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag.
   The honour of this redounded to all the Israel of God; and to him who
   put it upon them they return it entirely in their hallelujahs.
   Jehoshaphat's army had at the same time the high praises of God in
   their mouth and a two-edged sword in their hand, for they went forth to
   war singing the praises of God, and then their sword did execution, 2
   Chron. xx. 23. Some apply it to the time of the Maccabees, when the
   Jews sometimes gained great advantages against their oppressors. And if
   it seem strange that the meek should, notwithstanding that character,
   be thus severe, and upon kings and nobles too, here is one word that
   justifies them in it; it is the judgment written. They do not do it
   from any personal malice and revenge, or any bloody politics that they
   govern themselves by, but by commission from God, according to his
   direction, and in obedience to his command; and Saul lost his kingdom
   for disobeying a command of this nature. Thus the kings of the earth
   that shall be employed in the destruction of the New-Testament Babylon
   will but execute the judgment written, Rev. xvii. 16, 17. But, since
   now no such special commissions can be produced, this will by no means
   justify the violence either of subjects against their princes or of
   princes against their subjects, or both against their neighbours, under
   pretence of religion; for Christ never intended that his gospel should
   be propagated by fire and sword or his righteousness wrought by the
   wrath of man. When the high praises of God are in our mouth with them
   we should have an olive-branch of peace in our hands. 2. To Christ's
   victories by the power of his gospel and grace over spiritual enemies,
   in which all believers are more than conquerors. The word of God is the
   two-edged sword (Heb. iv. 12), the sword of the Spirit (Eph. vi. 17),
   which it is not enough to have in our armoury, we must have it in our
   hand also, as our Master had, when he said, It is written. Now, (1.)
   With this two-edged sword the first preachers of the gospel obtained a
   glorious victory over the powers of darkness; vengeance was executed
   upon the gods of the heathen, by the conviction and conversion of those
   that had been long their worshippers, and by the consternation and
   confusion of those that would not repent (Rev. vi. 15); the strongholds
   of Satan were cast down (2 Chron. x. 4, 5); great men were made to
   tremble at the word, as Felix; Satan, the god of this world, was cast
   out, according to the judgment given against him. This is the honour of
   all Christians, that their holy religion has been so victorious. (2.)
   With this two-edged sword believers fight against their own
   corruptions, and, through the grace of God, subdue and mortify them;
   the sin that had dominion over them is crucified; self, that once sat
   king, is bound with chains and brought into subjection to the yoke of
   Christ; the tempter is foiled and bruised under their feet. This honour
   have all the saints. (3.) The complete accomplishment of this will be
   in the judgment of the great day, when the Lord shall come with ten
   thousands of his saints, to execute judgment upon all, Jude 14, 15.
   Vengeance shall then be executed upon the heathen (Ps. ix. 17), and
   punishments, everlasting punishments, upon the people. Kings and
   nobles, that cast away the bands and cords of Christ's government (Ps.
   ii. 3), shall not be able to cast away the chains and fetters of his
   wrath and justice. Then shall be executed the judgment written, for the
   secrets of men shall be judged according to the gospel. This honour
   shall all the saints have, that, as assessors with Christ, they shall
   judge the world, 1 Cor. vi. 2. In the prospect of that let them praise
   the Lord, and continue Christ's faithful servants and soldiers to the
   end of their lives.
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P S A L M S

  PSALM CL.

   The first and last of the psalms have both the same number of verses,
   are both short, and very memorable. But the scope of them is very
   different: the first psalm is an elaborate instruction in our duty, to
   prepare us for the comforts of our devotion; this is all rapture and
   transport, and perhaps was penned on purpose to be the conclusion of
   these sacred songs, to show what is the design of them all, and that is
   to assist us in praising God. The psalmist had been himself full of the
   praises of God, and here he would fain fill all the world with them:
   again and again he calls, "Praise the Lord, praise him, praise him," no
   less than thirteen times in these six short verses. He shows, I. For
   what, and upon what account, God is to be praised (ver. 1, 2), II. How,
   and with what expressions of joy, God is to be praised, ver. 3-5. III.
   Who must praise the Lord; it is every one's business, ver. 6. In
   singing this psalm we should endeavour to get our hearts much affected
   with the perfections of God and the praises with which he is and shall
   be for ever attended, throughout all ages, world without end.

An Invitation to Praise God; All Creatures Called to Praise God.

   1 Praise ye the Lord. Praise God in his sanctuary: praise him in the
   firmament of his power.   2 Praise him for his mighty acts: praise him
   according to his excellent greatness.   3 Praise him with the sound of
   the trumpet: praise him with the psaltery and harp.   4 Praise him with
   the timbrel and dance: praise him with stringed instruments and organs.
     5 Praise him upon the loud cymbals: praise him upon the high sounding
   cymbals.   6 Let every thing that hath breath praise the Lord. Praise
   ye the Lord.

   We are here, with the greatest earnestness imaginable, excited to
   praise God; if, as some suppose, this psalm was primarily intended for
   the Levites, to stir them up to do their office in the house of the
   Lord, as singers and players on instruments, yet we must take it as
   speaking to us, who are made to our God spiritual priests. And the
   repeated inculcating of the call thus intimates that it is a great and
   necessary duty, a duty which we should be much employed and much
   enlarged in, but which we are naturally backward to and cold in, and
   therefore need to be brought to, and held to, by precept upon precept,
   and line upon line. Observe here,

   I. Whence this tribute of praise arises, and out of what part of his
   dominion it especially issues. It comes, 1. From his sanctuary; praise
   him there. Let his priests, let his people, that attend there, attend
   him with their praises. Where should he be praised, but there where he
   does, in a special manner, both manifest his glory and communicate his
   grace? Praise God upon the account of his sanctuary, and the privileges
   which we enjoy by having that among us, Ezek. xxxvii. 26. Praise God in
   his holy ones (so some read it); we must take notice of the image of
   God as it appears on those that are sanctified, and love them for the
   sake of that image; and when we praise them we must praise God in them.
   2. From the firmament of his power. Praise him because of his power and
   glory which appear in the firmament, its vastness, its brightness, and
   its splendid furniture; and because of the powerful influences it has
   upon this earth. Let those that have their dwelling in the firmament of
   his power, even the holy angels, lead in this good work. Some, by the
   sanctuary, as well as by the firmament of his power, understand the
   highest heavens, the residence of his glory; that is indeed his
   sanctuary, his holy temple, and there he is praised continually, in a
   far better manner than we can praise him. And it is a comfort to us,
   when we find we do it so poorly, that it is so well done there.

   II. Upon what account this tribute of praise is due, upon many
   accounts, particularly, 1. The works of his power (v. 2): Praise him
   for his mighty acts; for his mightinesses (so the word is), for all the
   instances of his might, the power of his providence, the power of his
   grace, what he has done in the creation, government, and redemption of
   the world, for the children of men in general, for his own church and
   children in particular. 2. The glory and majesty of his being: Praise
   him according to his excellent greatness, according to the multitude of
   his magnificence (so Dr. Hammond reads it); not that our praises can
   bear any proportion to God's greatness, for it is infinite, but, since
   he is greater than we can express or conceive, we must raise our
   conceptions and expressions to the highest degree we can attain to. Be
   not afraid of saying too much in the praises of God, as we often do in
   praising even great and good men. Deus non patitur hyperbolum--We
   cannot speak hyperbolically of God; all the danger is of saying too
   little and therefore, when we have done our utmost, we must own that
   though we have praised him in consideration of, yet not in proportion
   to, his excellent greatness.

   III. In what manner this tribute must be paid, with all the kinds of
   musical instruments that were then used in the temple-service, v. 3-5.
   It is well that we are not concerned to enquire what sort of
   instruments these were; it is enough that they were well known then.
   Our concern is to know, 1. That hereby is intimated how full the
   psalmist's heart was of the praises of God and how desirous he was that
   this good work might go on. 2. That in serving God we should spare no
   cost nor pains. 3. That the best music in God's ears is devout and
   pious affections, non musica chordula, sed cor--not a melodious string,
   but a melodious heart. Praise God with a strong faith; praise him with
   holy love and delight; praise him with an entire confidence in Christ;
   praise him with a believing triumph over the powers of darkness; praise
   him with an earnest desire towards him and a full satisfaction in him;
   praise him by a universal respect to all his commands; praise him by a
   cheerful submission to all his disposals; praise him by rejoicing in
   his love and solacing yourselves in his great goodness; praise him by
   promoting the interests of the kingdom of his grace; praise him by a
   lively hope and expectation of the kingdom of his glory. 4. That,
   various instruments being used in praising God, it should yet be done
   with an exact and perfect harmony; they must not hinder, but help one
   another. The New-Testament concert, instead of this, is with one mind
   and one mouth to glorify God, Rom. xv. 6.

   IV. Who must pay this tribute (v. 6): Let every thing that has breath
   praise the Lord. He began with a call to those that had a place in his
   sanctuary and were employed in the temple-service; but he concludes
   with a call to all the children of men, in prospect of the time when
   the Gentiles should be taken into the church, and in every place, as
   acceptably as at Jerusalem, this incense should be offered, Mal. i. 11.
   Some think that in every thing that has breath here we must include the
   inferior creatures (as Gen. vii. 22), all in whose nostrils was the
   breath of life. They praise God according to their capacity. The
   singing of birds is a sort of praising God. The brutes do in effect say
   to man, "We would praise God if we could; do you do it for us." John in
   vision heard a song of praise from every creature which is in heaven,
   and on the earth, and under the earth, Rev. v. 13. Others think that
   only the children of men are meant; for into them God has in a more
   peculiar manner breathed the breath of life, and they have become
   living souls, Gen. ii. 7. Now that the gospel is ordered to be preached
   to every creature, to every human creature, it is required that every
   human creature praise the Lord. What have we our breath, our spirit,
   for, but to spend it in praising God; and how can we spend it better?
   Prayers are called our breathings, Lam. iii. 56. Let every one that
   breathes towards God in prayer, finding the benefit of that, breathe
   forth his praises too. Having breath, let the praises of God perfume
   our breath; let us be in this work as in our element; let it be to us
   as the air we breathe in, which we could not live without. Having our
   breath in our nostrils, let us consider that it is still going forth,
   and will shortly go and not return. Since therefore we must shortly
   breathe our last, while we have breath let us praise the Lord, and then
   we shall breathe our last with comfort, and, when death runs us out of
   breath, we shall remove to a better state to breathe God's praises in a
   freer better air.

   The first three of the five books of psalms (according to the Hebrew
   division) concluded with Amen and Amen, the fourth with Amen,
   Hallelujah, but the last, and in it the whole book, concludes with only
   Hallelujah, because the last six psalms are wholly taken up in praising
   God and there is not a word of complaint or petition in them. The
   nearer good Christians come to their end the fuller they should be of
   the praises of God. Some think that this last psalm is designed to
   represent to us the work of glorified saints in heaven, who are there
   continually praising God, and that the musical instruments here said to
   be used are no more to be understood literally than the gold, and
   pearls, and precious stones, which are said to adorn the New Jerusalem,
   Rev. xxi. 18, 19. But, as those intimate that the glories of heaven are
   the most excellent glories, so these intimate that the praises the
   saints offer there are the most excellent praises. Prayers will there
   be swallowed up in everlasting praises; there will be no intermission
   in praising God, and yet no weariness--hallelujahs for ever repeated,
   and yet still new songs. Let us often take a pleasure in thinking what
   glorified saints are doing in heaven, what those are doing whom we have
   been acquainted with on earth, but who have gone before us thither; and
   let it not only make us long to be among them, but quicken us to do
   this part of the will of God on earth as those do it that are in
   heaven. And let us spend as much of our time as may be in this good
   work because in it we hope to spend a joyful eternity. Hallelujah is
   the word there (Rev. xix. 1, 3); let us echo to it now, as those that
   hope to join in it shortly. Hallelujah, praise you the Lord.
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Proverbs
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   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE

P R O V E R B S.
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   We have now before us, I. A new author, or penman rather, or pen (if
   you will) made use of by the Holy Ghost for making known the mind of
   God to us, writing as moved by the finger of God (so the Spirit of God
   is called), and that is Solomon; through his hand came this book of
   Scripture and the two that follow it, Ecclesiastes and Canticles, a
   sermon and a song. Some think he wrote Canticles when he was very
   young, Proverbs in the midst of his days, and Ecclesiastes when he was
   old. In the title of his song he only writes himself Solomon, perhaps
   because he wrote it before his accession to the throne, being filled
   with the Holy Ghost when he was young. In the title of his Proverbs he
   writes himself the son of David, king of Israel, for then he ruled over
   all Israel. In the title of his Ecclesiastes he writes himself the son
   of David, king of Jerusalem, because then perhaps his influence had
   grown less upon the distant tribes, and he confined himself very much
   in Jerusalem. Concerning this author we may observe, 1. That he was a
   king, and a king's son. The penmen of scripture, hitherto, were most of
   them men of the first rank in the world, as Moses and Joshua, Samuel
   and David, and now Solomon; but, after him, the inspired writers were
   generally poor prophets, men of no figure in the world, because that
   dispensation was approaching in the which God would choose the weak and
   foolish things of the world to confound the wise and mighty and the
   poor should be employed to evangelize. Solomon was a very rich king,
   and his dominions were very large, a king of the first magnitude, and
   yet he addicted himself to the study of divine things, and was a
   prophet and a prophet's son. It is no disparagement to the greatest
   princes and potentates in the world to instruct those about them in
   religion and the laws of it. 2. That he was one whom God endued with
   extraordinary measures of wisdom and knowledge, in answer to his
   prayers at his accession to the throne. His prayer was exemplary: Give
   me a wise and an understanding heart; the answer to it was encouraging:
   he had what he desired and all other things were added to him. Now here
   we find what good use he made of the wisdom God gave him; he not only
   governed himself and his kingdom with it, but he gave rules of wisdom
   to others also, and transmitted them to posterity. Thus must we trade
   with the talents with which we are entrusted, according as they are. 3.
   That he was one who had his faults, and in his latter end turned aside
   from those good ways of God which in this book he had directed others
   in. We have the story of it 1 Kings xi., and a sad story it is, that
   the penman of such a book as this should apostatize as he did. Tell it
   not in Gath. But let those who are most eminently useful take warning
   by this not to be proud or secure; and let us all learn not to think
   the worse of good instructions though we have them from those who do
   not themselves altogether live up to them.

   II. A new way of writing, in which divine wisdom is taught us by
   Proverbs, or short sentences, which contain their whole design within
   themselves and are not connected with one another. We have had divine
   laws, histories, and songs, and now divine proverbs; such various
   methods has Infinite Wisdom used for our instruction, that, no stone
   being left unturned to do us good, we may be inexcusable if we perish
   in our folly. Teaching by proverbs was, 1. An ancient way of teaching.
   It was the most ancient way among the Greeks; each of the seven wise
   men of Greece had some one saying that he valued himself upon, and that
   made him famous. These sentences were inscribed on pillars, and had in
   great veneration as that which was said to come down from heaven. A
   coelo descendit, Gnothi seauton--Know thyself is a precept which came
   down from heaven. 2. It was a plain and easy way of teaching, which
   cost neither the teachers nor the learners much pains, nor put their
   understandings nor their memories to the stretch. Long periods, and
   arguments far-fetched, must be laboured both by him that frames them
   and by him that would understand them, while a proverb, which carries
   both its sense and its evidence in a little compass, is quickly
   apprehended and subscribed to, and is easily retained. Both David's
   devotions and Solomon's instructions are sententious, which may
   recommend that way of expression to those who minister about holy
   things, both in praying and preaching. 3. It was a very profitable way
   of teaching, and served admirably well to answer the end. The word
   Mashal, here used for a proverb, comes from a word that signifies to
   rule or have dominion, because of the commanding power and influence
   which wise and weighty sayings have upon the children of men; he that
   teaches by them dominatur in concionibus--rules his auditory. It is
   easy to observe how the world is governed by proverbs. As saith the
   proverb of the ancients (1 Sam. xxiv. 13), or (as we commonly express
   it) As the old saying is, goes very far with most men in forming their
   notions and fixing their resolves. Much of the wisdom of the ancients
   has been handed down to posterity by proverbs; and some think we may
   judge of the temper and character of a nation by the complexion of its
   vulgar proverbs. Proverbs in conversation are like axioms in
   philosophy, maxims in law, and postulata in the mathematics, which
   nobody disputes, but every one endeavours to expound so as to have them
   on his side. Yet there are many corrupt proverbs, which tend to debauch
   men's minds and harden them in sin. The devil has his proverbs, and the
   world and the flesh have their proverbs, which reflect reproach on God
   and religion (as Ezek. xii. 22; xviii. 2), to guard us against the
   corrupt influences of which God has his proverbs, which are all wise
   and good, and tend to make us so. These proverbs of Solomon were not
   merely a collection of the wise sayings that had been formerly
   delivered, as some have imagined, but were the dictates of the Spirit
   of God in Solomon. The very first of them (ch. i. 7) agrees with what
   God said to man in the beginning (Job xxviii. 28, Behold, the fear of
   the Lord, that is wisdom); so that though Solomon was great, and his
   name may serve as much as any man's to recommend his writings, yet,
   behold, a greater than Solomon is here. It is God, by Solomon, that
   here speaks to us: I say, to us; for these proverbs were written for
   our learning, and, when Solomon speaks to his son, the exhortation is
   said to speak to us as unto children, Heb. xii. 5. And, as we have no
   book so useful to us in our devotions as David's psalms, so have we
   none so serviceable to us, for the right ordering of our conversations,
   as Solomon's proverbs, which as David says of the commandments, are
   exceedingly broad, containing, in a little compass, a complete body of
   divine ethics, politics, and economics, exposing every vice,
   recommending every virtue, and suggesting rules for the government of
   ourselves in every relation and condition, and every turn of the
   conversation. The learned bishop Hall has drawn up a system of moral
   philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine
   chapters of this book are reckoned as a preface, by way of exhortation
   to the study and practice of wisdom's rules, and caution against those
   things that would hinder therein. We have then the first volume of
   Solomon's proverbs (ch. x.-xxiv.); after that a second volume (ch.
   xxv.-xxix.); and then Agur's prophecy (ch. xxx.), and Lemuel's (ch.
   xxxi.). The scope of all is one and the same, to direct us so to order
   our conversation aright as that in the end we may see the salvation of
   the Lord. The best comment on these rules is to be ruled by them.
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P R O V E R B S

  CHAP. I.

   Those who read David's psalms, especially those towards the latter end,
   would be tempted to think that religion is all rapture and consists in
   nothing but the ecstasies and transports of devotion; and doubtless
   there is a time for them, and if there be a heaven upon earth it is in
   them: but, while we are on earth, we cannot be wholly taken up with
   them; we have a life to live in the flesh, must have a conversation in
   the world, and into that we must now be taught to carry our religion,
   which is a rational thing, and very serviceable to the government of
   human life, and tends as much to make us discreet as to make us devout,
   to make the face shine before men, in a prudent, honest, useful
   conversation, as to make the heart burn towards God in holy and pious
   affections. In this chapter we have, I. The title of the book, showing
   the general scope and design of it, ver. 1-6. II. The first principle
   of it recommended to our serious consideration, ver. 7-9. III. A
   necessary caution against bad company, ver. 10-19. IV. A faithful and
   lively representation of wisdom's reasonings with the children of men,
   and the certain ruin of those who turn a deaf ear to those reasonings,
   ver. 20-33.

The Design of the Proverbs.

   1 The proverbs of Solomon the son of David, king of Israel;   2 To know
   wisdom and instruction; to perceive the words of understanding;   3 To
   receive the instruction of wisdom, justice, and judgment, and equity;
   4 To give subtilty to the simple, to the young man knowledge and
   discretion.   5 A wise man will hear, and will increase learning; and a
   man of understanding shall attain unto wise counsels:   6 To understand
   a proverb, and the interpretation; the words of the wise, and their
   dark sayings.

   We have here an introduction to this book, which some think was
   prefixed by the collector and publisher, as Ezra; but it is rather
   supposed to have been penned by Solomon himself, who, in the beginning
   of his book, proposes his end in writing it, that he might keep to his
   business, and closely pursue that end. We are here told,

   I. Who wrote these wise sayings, v. 1. They are the proverbs of
   Solomon. 1. His name signifies peaceable, and the character both of his
   spirit and of his reign answered to it; both were peaceable. David,
   whose life was full of troubles, wrote a book of devotion; for is any
   afflicted? let him pray. Solomon, who lived quietly, wrote a book of
   instruction; for when the churches had rest they were edified. In times
   of peace we should learn ourselves, and teach others, that which in
   troublous times both they and we must practise. 2. He was the son of
   David; it was his honour to stand related to that good man, and he
   reckoned it so with good reason, for he fared the better for it, 1
   Kings xi. 12. He had been blessed with a good education, and many a
   good prayer had been put up for him (Ps. lxxii. 1), the effect of both
   which appeared in his wisdom and usefulness. The generation of the
   upright are sometimes thus blessed, that they are made blessings,
   eminent blessings, in their day. Christ is often called the Son of
   David, and Solomon was a type of him in this, as in other things, that
   he opened his mouth in parables or proverbs. 3. He was king of
   Israel--a king, and yet it was no disparagement to him to be an
   instructor of the ignorant, and a teacher of babes--king of Israel,
   that people among whom God was known and his name was great; among them
   he learned wisdom, and to them he communicated it. All the earth sought
   to Solomon to hear his wisdom, which excelled all men's (1 Kings iv.
   30; x. 24); it was an honour to Israel that their king was such a
   dictator, such an oracle. Solomon was famous for apophthegms; every
   word he said had weight in it, and something that was surprising and
   edifying. His servants who attended him, and heard his wisdom, had,
   among them, collected 3000 proverbs of his which they wrote in their
   day-books; but these were of his own writing, and do not amount to
   nearly a thousand. In these he was divinely inspired. Some think that
   out of those other proverbs of his, which were not so inspired, the
   apocryphal books of Ecclesiasticus and the Wisdom of Solomon were
   compiled, in which are many excellent sayings, and of great use; but,
   take altogether, they are far short of this book. The Roman emperors
   had each of them his symbol or motto, as many now have with their coat
   of arms. But Solomon had many weighty sayings, not as theirs, borrowed
   from others, but all the product of that extraordinary wisdom which God
   had endued him with.

   II. For what end they were written (v. 2-4), not to gain a reputation
   to the author, or strengthen his interest among his subjects, but for
   the use and benefit of all that in every age and place will govern
   themselves by these dictates and study them closely. This book will
   help us, 1. To form right notions of things, and to possess our minds
   with clear and distinct ideas of them, that we may know wisdom and
   instruction, that wisdom which is got by instruction, by divine
   revelation, may know both how to speak and act wisely ourselves and to
   give instruction to others. 2. To distinguish between truth and
   falsehood, good and evil--to perceive the words of understanding, to
   apprehend them, to judge of them, to guard against mistakes, and to
   accommodate what we are taught to ourselves and our own use, that we
   may discern things that differ and not be imposed upon, and may approve
   things that are excellent and not lose the benefit of them, as the
   apostle prays, Phil. i. 10. 3. To order our conversation aright in
   every things, v. 3. This book will give, that we may receive, the
   instruction of wisdom, that knowledge which will guide our practice in
   justice, judgment, and equity (v. 3), which will dispose us to render
   to all their due, to God the things that are God's, in all the
   exercises of religion, and to all men what is due to them, according to
   the obligations which by relation, office, contract, or upon any other
   account, we lie under to them. Note, Those are truly wise, and none but
   those, who are universally conscientious; and the design of the
   scripture is to teach us that wisdom, justice in the duties of the
   first table, judgment in those of the second table, and equity (that is
   sincerity) in both; so some distinguish them.

   III. For whose use they were written, v. 4. They are of use to all, but
   are designed especially, 1. For the simple, to give subtlety to them.
   The instructions here given are plain and easy, and level to the
   meanest capacity, the wayfaring men, though fools, shall not err
   therein; and those are likely to receive benefit by them who are
   sensible of their own ignorance and their need to be taught, and are
   therefore desirous to receive instruction; and those who receive these
   instructions in their light and power, though they be simple, will
   hereby be made subtle, graciously crafty to know the sin they should
   avoid and the duty they should do, and to escape the tempter's wiles.
   He that is harmless as the dove by observing Solomon's rules may become
   wise as the serpent; and he that has been sinfully foolish when he
   begins to govern himself by the word of God becomes graciously wise. 2.
   For young people, to give them knowledge and discretion. Youth is the
   learning age, catches at instructions, receives impressions, and
   retains what is then received; it is therefore of great consequence
   that the mind be then seasoned well, nor can it receive a better
   tincture than from Solomon's proverbs. Youth is rash, and heady, and
   inconsiderate; man is born like the wild ass's colt, and therefore
   needs to be broken by the restraints and managed by the rules we find
   here. And, if young people will but take heed to their ways according
   to Solomon's proverbs, they will soon gain the knowledge and discretion
   of the ancients. Solomon had an eye to posterity in writing this book,
   hoping by it to season the minds of the rising generation with the
   generous principles of wisdom and virtue.

   IV. What good use may be made of them, v. 5, 6. Those who are young and
   simple may by them be made wise, and are not excluded from Solomon's
   school, as they were from Plato's. But is it only for such? No; here is
   not only milk for babes, but strong meat for strong men. This book will
   not only make the foolish and bad wise and good, but the wise and good
   wiser and better; and though the simple and the young man may perhaps
   slight those instructions, and not be the better for them, yet the wise
   man will hear. Wisdom will be justified by her own children, though not
   by the children sitting in the market-place. Note, Even wise men must
   hear, and not think themselves too wise to learn. A wise man is
   sensible of his own defects (Plurima ignoro, sed ignorantiam meam non
   ignoro--I am ignorant of many things, but not of my own ignorance), and
   therefore is still pressing forward, that he may increase in learning,
   may know more and know it better, more clearly and distinctly, and may
   know better how to make use of it. As long as we live we should strive
   to increase in all useful learning. It was a saying of one of the
   greatest of the rabbin, Qui non auget scientiam, amittit de ea--If our
   stock of knowledge by not increasing, it is wasting; and those that
   would increase in learning must study the scriptures; these perfect the
   man of God. A wise man, by increasing in learning, is not only
   profitable to himself, but to others also, 1. As a counsellor. A man of
   understanding in these precepts of wisdom, by comparing them with one
   another and with his own observations, shall by degrees attain unto
   wise counsels; he stands fair for preferment, and will be consulted as
   an oracle, and entrusted with the management of public affairs; he
   shall come to sit at the helm, so the word signifies. Note, Industry is
   the way to honour; and those whom God has blessed with wisdom must
   study to do good with it, according as their sphere is. It is more
   dignity indeed to be counsellor to the prince, but it is more charity
   to be counsellor to the poor, as Job was with his wisdom. Job xxix. 15,
   I was eyes to the blind. 2. As an interpreter (v. 6)--to understand a
   proverb. Solomon was himself famous for expounding riddles and
   resolving hard questions, which was of old the celebrated entertainment
   of the eastern princes, witness the solutions he gave to the enquiries
   with which the queen of Sheba thought to puzzle him. Now here he
   undertakes to furnish his readers with that talent, as far as would be
   serviceable to the best purposes. "They shall understand a proverb,
   even the interpretation, without which the proverb is a nut uncracked;
   when they hear a wise saying, though it be figurative, they shall take
   the sense of it, and know how to make use of it." The words of the wise
   are sometimes dark sayings. In St. Paul's epistles there is that which
   is hard to be understood; but to those who, being well-versed in the
   scriptures, know how to compare spiritual things with spiritual, they
   will be easy and safe; so that, if you ask them, Have you understood
   all these things? they may answer, Yea, Lord. Note, It is a credit to
   religion when men of honesty are men of sense; all good people
   therefore should aim to be intelligent, and run to and fro, take pains
   in the use of means, that their knowledge may be increased.

Parental Admonitions.

   7 The fear of the Lord is the beginning of knowledge: but fools despise
   wisdom and instruction.   8 My son, hear the instruction of thy father,
   and forsake not the law of thy mother:   9 For they shall be an
   ornament of grace unto thy head, and chains about thy neck.

   Solomon, having undertaken to teach a young man knowledge and
   discretion, here lays down two general rules to be observed in order
   thereunto, and those are, to fear God and honour his parents, which two
   fundamental laws of morality Pythagoras begins his golden verses with,
   but the former of them in a wretchedly corrupted state. Primum, deos
   immortales cole, parentesque honora--First worship the immortal gods,
   and honour your parents. To make young people such as they should be,

   I. Let them have regard to God as their supreme.

   1. He lays down this truth, that the fear of the Lord is the beginning
   of knowledge (v. 7); it is the principal part of knowledge (so the
   margin); it is the head of knowledge; that is, (1.) Of all things that
   are to be known this is most evident, that God is to be feared, to be
   reverenced, served, and worshipped; this is so the beginning of
   knowledge that those know nothing who do not know this. (2.) In order
   to the attaining of all useful knowledge this is most necessary, that
   we fear God; we are not qualified to profit by the instructions that
   are given us unless our minds be possessed with a holy reverence of
   God, and every thought within us be brought into obedience to him. If
   any man will do his will, he shall know of his doctrine, John vii. 17.
   (3.) As all our knowledge must take rise from the fear of God, so it
   must tend to it as its perfection and centre. Those know enough who
   know how to fear God, who are careful in every thing to please him and
   fearful of offending him in any thing; this is the Alpha and Omega of
   knowledge.

   2. To confirm this truth, that an eye to God must both direct and
   quicken all our pursuits of knowledge, he observes, Fools (atheists,
   who have no regard to God) despise wisdom and instruction; having no
   dread at all of God's wrath, nor any desire of his favour, they will
   not give you thanks for telling them what they may do to escape his
   wrath and obtain his favour. Those who say to the Almighty, Depart from
   us, who are so far from fearing him that they set him at defiance, can
   excite no surprise if they desire not the knowledge of his ways, but
   despise that instruction. Note, Those are fools who do not fear God and
   value the scriptures; and though they may pretend to be admirers of wit
   they are really strangers and enemies to wisdom.

   II. Let them have regard to their parents as their superiors (v. 8, 9):
   My son, hear the instruction of thy father. He means, not only that he
   would have his own children to be observant of him, and of what he said
   to them, nor only that he would have his pupils, and those who came to
   him to be taught, to look upon him as their father and attend to his
   precepts with the disposition of children, but that he would have all
   children to be dutiful and respectful to their parents, and to conform
   to the virtuous and religious education which they give them, according
   to the law of the fifth commandment.

   1. He takes it for granted that parents will, with all the wisdom they
   have, instruct their children, and, with all the authority they have,
   give law to them for their good. They are reasonable creatures, and
   therefore we must not give them law without instruction; we must draw
   them with the cords of a man, and when we tell them what they must do
   we must tell them why. But they are corrupt and wilful, and therefore
   with the instruction there is need of a law. Abraham will not only
   catechize, but command, his household. Both the father and the mother
   must do all they can for the good education of their children, and all
   little enough.

   2. He charges children both to receive and to retain the good lessons
   and laws their parents give them. (1.) To receive them with readiness:
   "Hear the instruction of thy father; hear it and heed it; hear it and
   bid it welcome, and be thankful for it, and subscribe to it." (2.) To
   retain them with resolution: "Forsake not their law; think not that
   when thou art grown up, and no longer under tutors and governors, thou
   mayest live at large; no, the law of thy mother was according to the
   law of thy God, and therefore it must never be forsaken; thou wast
   trained up in the way in which thou shouldst go, and therefore, when
   thou art old, thou must not depart from it." Some observe that whereas
   the Gentile ethics, and the laws of the Persians and Romans, provided
   only that children should pay respect to their father, the divine law
   secures the honour of the mother also.

   3. He recommends this as that which is very graceful and will put an
   honour upon us: "The instructions and laws of thy parents, carefully
   observed and lived up to, shall be an ornament of grace unto thy head
   (v. 9), such an ornament as is, in the sight of God, of great price,
   and shall make thee look as great as those that wear gold chains about
   their necks." Let divine truths and commands be to us a coronet, or a
   collar of SS, which are badges of first-rate honours; let us value
   them, and be ambitious of them, and then they shall be so to us. Those
   are truly valuable, and shall be valued, who value themselves more by
   their virtue and piety than by their worldly wealth and dignity.

Parental Admonitions.

   10 My son, if sinners entice thee, consent thou not.   11 If they say,
   Come with us, let us lay wait for blood, let us lurk privily for the
   innocent without cause:   12 Let us swallow them up alive as the grave;
   and whole, as those that go down into the pit:   13 We shall find all
   precious substance, we shall fill our houses with spoil:   14 Cast in
   thy lot among us; let us all have one purse:   15 My son, walk not thou
   in the way with them; refrain thy foot from their path:   16 For their
   feet run to evil, and make haste to shed blood.   17 Surely in vain the
   net is spread in the sight of any bird.   18 And they lay wait for
   their own blood; they lurk privily for their own lives.   19 So are the
   ways of every one that is greedy of gain; which taketh away the life of
   the owners thereof.

   Here Solomon gives another general rule to young people, in order to
   their finding out, and keeping in, the paths of wisdom, and that is to
   take heed of the snare of bad company. David's psalms begin with this
   caution, and so do Solomon's proverbs; for nothing is more destructive,
   both to a lively devotion and to a regular conversation (v. 10): "My
   son, whom I love, and have a tender concern for, if sinners entice
   thee, consent thou not." This is good advice for parents to give their
   children when they send them abroad into the world; it is the same that
   St. Peter gave to his new converts, (Acts ii. 40), Save yourselves from
   this untoward generation. Observe, 1. How industrious wicked people are
   to seduce others into the paths of the destroyer: they will entice.
   Sinners love company in sin; the angels that fell were tempters almost
   as soon as they were sinners. They do not threaten or argue, but entice
   with flattery and fair speech; with a bait they draw the unwary young
   man to the hook. But they mistake if they think that by bringing others
   to partake with them in their guilt, and to be bound, as it were, in
   the bond with them, they shall have the less to pay themselves; for
   they will have so much the more to answer for. 2. How cautious young
   people should be that they be not seduced by them: "Consent thou not;
   and then, though they entice thee, they cannot force thee. Do not say
   as they say, nor do as they do or would have thee to do; have no
   fellowship with them." To enforce this caution,

   I. He represents the fallacious reasonings which sinners use in their
   enticements, and the arts of wheedling which they have for the
   beguiling of unstable souls. He specifies highwaymen, who do what they
   can to draw others into their gang, v. 11-14. See here what they would
   have the young man to do: "Come with us (v. 11); let us have thy
   company." At first they pretend to ask no more; but the courtship rises
   higher (v. 14): "Cast in thy lot among us; come in partner with us,
   join thy force to ours, and let us resolve to live and die together:
   thou shalt fare as we fare; and let us all have one purse, that what we
   get together we may spend merrily together," for that is it they aim
   at. Two unreasonable insatiable lusts they propose to themselves the
   gratification of, and therewith entice their pray into the snare:--1.
   Their cruelty. They thirst after blood, and hate those that are
   innocent and never gave them any provocation, because by their honesty
   and industry they shame and condemn them: "Let us therefore lay wait
   for their blood, and lurk privily for them; they are conscious to
   themselves of no crime and consequently apprehensive of no danger, but
   travel unarmed; therefore we shall make the more easy prey of them.
   And, O how sweet it will be to swallow them up alive!" v. 12. These
   bloody men would do this as greedily as the hungry lion devours the
   lamb. If it be objected, "The remains of the murdered will betray the
   murderers;" they answer, "No danger of that; we will swallow them whole
   as those that are buried." Who could imagine that human nature should
   degenerate so far that it should ever be a pleasure to one man to
   destroy another! 2. Their covetousness. They hope to get a good booty
   by it (v. 13): "We shall find all precious substance by following this
   trade. What though we venture our necks by it? we shall fill our houses
   with spoil." See here, (1.) The idea they have of worldly wealth. They
   call it precious substance; whereas it is neither substance nor
   precious; it is a shadow; it is vanity, especially that which is got by
   robbery, Ps. lxii. 10. It is as that which is not, which will give a
   man no solid satisfaction. It is cheap, it is common, yet, in their
   account, it is precious, and therefore they will hazard their lives,
   and perhaps their souls, in pursuit of it. It is the ruining mistake of
   thousands that they over-value the wealth of this world and look on it
   as precious substance. (2.) The abundance of it which they promise
   themselves: We shall fill our houses with it. Those who trade with sin
   promise themselves mighty bargains, and that it will turn to a vast
   account (All this will I give thee, says the tempter); but they only
   dream that they eat; the housefuls dwindle into scarcely a handful,
   like the grass on the house-tops.

   II. He shows the perniciousness of these ways, as a reason why we
   should dread them (v. 15): "My son, walk not thou in the way with them;
   do not associate with them; get, and keep, as far off from them as thou
   canst; refrain thy foot from their path; do not take example by them,
   not do as they do." Such is the corruption of our nature that our foot
   is very prone to step into the path of sin, so that we must use
   necessary violence upon ourselves to refrain our foot from it, and
   check ourselves if at any time we take the least step towards it.
   Consider, 1. How pernicious their way is in its own nature (v. 16):
   Their feet run to evil, to that which is displeasing to God and hurtful
   to mankind, for they make haste to shed blood. Note, The way of sin is
   down-hill; men not only cannot stop themselves, but, the longer they
   continue in it, the faster they run, and make haste in it, as if they
   were afraid they should not do mischief enough and were resolved to
   lose no time. They said they would proceed leisurely (Let us lay wait
   for blood, v. 11), but thou wilt find they are all in haste, so much
   has Satan filled their hearts. 2. How pernicious the consequences of it
   will be. They are plainly told that this wicked way will certainly end
   in their own destruction, and yet they persist in it. Herein, (1.) They
   are like the silly bird, that sees the net spread to take her, and yet
   it is in vain; she is decoyed into it by the bait, and will not take
   the warning which her own eyes gave her, v. 17. But we think ourselves
   of more value than many sparrows, and therefore should have more wit,
   and act with more caution. God has made us wiser than the fowls of
   heaven (Job xxxv. 11), and shall we then be as stupid as they? (2.)
   They are worse than the birds, and have not the sense which we
   sometimes perceive them to have; for the fowler knows it is in vain to
   lay his snare in the sight of the bird, and therefore he has arts to
   conceal it. But the sinner sees ruin at the end of his way; the
   murderer, the thief, see the jail and the gallows before them, nay,
   they may see hell before them; their watchmen tell them they shall
   surely die, but it is to no purpose; they rush into sin, and rush on in
   it, like the horse into the battle. For really the stone they roll will
   turn upon themselves, v. 18, 19. They lay wait, and lurk privily, for
   the blood and lives of others, but it will prove, contrary to their
   intention, to be for their own blood, their own lives; they will come,
   at length, to a shameful end; and, if they escape the sword of the
   magistrate, yet there is a divine Nemesis that pursues them. Vengeance
   suffers them not to live. Their greediness of gain hurries them upon
   those practices which will not suffer them to live out half their days,
   but will cut off the number of their months in the midst. They have
   little reason to be proud of their property in that which takes away
   the life of the owners and then passes to other masters; and what is a
   man profited, though he gain the world, if he lose his life? For then
   he can enjoy the world no longer; much less if he lose his soul, and
   that be drowned in destruction and perdition, as multitudes are by the
   love of money.

   Now, though Solomon specifies only the temptation to rob on the
   highway, yet he intends hereby to warn us against all other evils which
   sinners entice men to. Such are the ways of the drunkards and unclean;
   they are indulging themselves in those pleasures which tend to their
   ruin both here and for ever; and therefore consent not to them.

Wisdom's Exhortations; Doom of Obdurate Sinners.

   20 Wisdom crieth without; she uttereth her voice in the streets:   21
   She crieth in the chief place of concourse, in the openings of the
   gates: in the city she uttereth her words, saying,   22 How long, ye
   simple ones, will ye love simplicity? and the scorners delight in their
   scorning, and fools hate knowledge?   23 Turn you at my reproof:
   behold, I will pour out my spirit unto you, I will make known my words
   unto you.   24 Because I have called, and ye refused; I have stretched
   out my hand, and no man regarded;   25 But ye have set at nought all my
   counsel, and would none of my reproof:   26 I also will laugh at your
   calamity; I will mock when your fear cometh;   27 When your fear cometh
   as desolation, and your destruction cometh as a whirlwind; when
   distress and anguish cometh upon you.   28 Then shall they call upon
   me, but I will not answer; they shall seek me early, but they shall not
   find me:   29 For that they hated knowledge, and did not choose the
   fear of the Lord:   30 They would none of my counsel: they despised all
   my reproof.   31 Therefore shall they eat of the fruit of their own
   way, and be filled with their own devices.   32 For the turning away of
   the simple shall slay them, and the prosperity of fools shall destroy
   them.   33 But whoso hearkeneth unto me shall dwell safely, and shall
   be quiet from fear of evil.

   Solomon, having shown how dangerous it is to hearken to the temptations
   of Satan, here shows how dangerous it is not to hearken to the calls of
   God, which we shall for ever rue the neglect of. Observe,

   I. By whom God calls to us--by wisdom. It is wisdom that crieth
   without. The word is plural--wisdoms, for, as there is infinite wisdom
   in God, so there is the manifold wisdom of God, Eph. iii. 10. God
   speaks to the children of men by all the kinds of wisdom, and, as in
   every will, so in every word, of God there is a counsel. 1. Human
   understanding is wisdom, the light and law of nature, the powers and
   faculties of reason, and the office of conscience, Job xxxviii. 36. By
   these God speaks to the children of men, and reasons with them. The
   spirit of a man is the candle of the Lord; and, wherever men go, they
   may hear a voice behind them, saying, This is the way; and the voice of
   conscience is the voice of God, and not always a still small voice, but
   sometimes it cries. 2. Civil government is wisdom; it is God's
   ordinance; magistrates are his vicegerents. God by David had said to
   the fools, Deal not foolishly, Ps. lxxv. 4. In the opening of the
   gates, and in the places of concourse, where courts were kept, the
   judges, the wisdom of the nation, called to wicked people, in God's
   name, to repent and reform. 3. Divine revelation is wisdom; all its
   dictates, all its laws, are wise as wisdom itself. God does, by the
   written word, by the law of Moses, which sets before us the blessing
   and the curse, by the priests' lips which keep knowledge, by his
   servants the prophets, and all the ministers of this word, declare his
   mind to sinners, and give them warning as plainly as that which is
   proclaimed in the streets or courts of judicature by the criers. God,
   in his word, not only opens the case, but argues it with the children
   of men. Come, now, and let us reason together, Isa. i. 18. 4. Christ
   himself is Wisdom, is Wisdoms, for in him are hidden all the treasures
   of wisdom and knowledge, and he is the centre of all divine revelation,
   not only the essential Wisdom, but the eternal Word, by whom God speaks
   to us and to whom he has committed all judgment; he it is therefore who
   here both pleads with sinners and passes sentence on them. He calls
   himself Wisdom, Luke vii. 35.

   II. How he calls to us, and in what manner. 1. Very publicly, that
   whosoever hath ears to hear may hear, since all are welcome to take the
   benefit of what is said and all are concerned to heed it. The rules of
   wisdom are published without in the streets, not in the schools only,
   or in the palaces of princes, but in the chief places of concourse,
   among the common people that pass and repass in the opening of the
   gates and in the city. It is comfortable casting the net of the gospel
   where there is a multitude of fish, in hopes that then some will be
   enclosed. This was fulfilled in our Lord Jesus, who taught openly in
   the temple, in crowds of people, and in secret said nothing (John
   xviii. 20), and charged his ministers to proclaim his gospel on the
   housetop, Matt. x. 27. God says (Isa. xlv. 19), I have not spoken in
   secret. There is no speech or language where Wisdom's voice is not
   heard. Truth seeks not corners, nor is virtue ashamed of itself. 2.
   Very pathetically; she cries, and again she cries, as one in earnest.
   Jesus stood and cried. She utters her voice, she utters her words with
   all possible clearness and affection. God is desirous to be heard and
   heeded.

   III. What the call of God and Christ is.

   1. He reproves sinners for their folly and their obstinately persisting
   in it, v. 22. Observe, (1.) Who they are that Wisdom here reproves and
   expostulates with. In general, they are such as are simple, and
   therefore might justly be despised, such as love simplicity, and
   therefore might justly be despaired of; but we must use the means even
   with those that we have but little hopes of, because we know not what
   divine grace may do. Three sorts of persons are here called to:--[1.]
   Simple ones that love simplicity. Sin is simplicity, and sinners are
   simple ones; they do foolishly, very foolishly; and the condition of
   those is very bad who love simplicity, are fond of their simple notions
   of good and evil, their simple prejudices against the ways of God, and
   are in their element when they are doing a simple thing, sporting
   themselves in their own deceivings and flattering themselves in their
   wickedness. [2.] Scorners that delight in scorning--proud people that
   take a pleasure in hectoring all about them, jovial people that banter
   all mankind, and make a jest of every thing that comes in their way.
   But scoffers at religion are especially meant, the worst of sinners,
   that scorn to submit to the truths and laws of Christ, and to the
   reproofs and admonitions of his word, and take a pride in running down
   every thing that is sacred and serious. [3.] Fools that hate knowledge.
   None but fools hate knowledge. Those only are enemies to religion that
   do not understand it aright. And those are the worst of fools that hate
   to be instructed and reformed, and have a rooted antipathy to serious
   godliness. (2.) How the reproof is expressed: "How long will you do
   so?" This implies that the God of heaven desires the conversion and
   reformation of sinners and not their ruin, that he is much displeased
   with their obstinacy and dilatoriness, that he waits to be gracious,
   and is willing to reason the case with them.

   2. He invites them to repent and become wise, v. 23. And here, (1.) The
   precept is plain: Turn you at my reproof. We do not make a right use of
   the reproofs that are given us for that which is evil if we do not turn
   from it to that which is good; for for this end the reproof was given.
   Turn, that is, return to your right mind, turn to God, turn to your
   duty, turn and live. (2.) The promises are very encouraging. Those that
   love simplicity find themselves under a moral impotency to change their
   own mind and way; they cannot turn by any power of their own. To this
   God answers, "Behold, I will pour out my Spirit unto you; set
   yourselves to do what you can, and the grace of God shall set in with
   you, and work in you both to will and to do that good which, without
   that grace, you could not do." Help thyself, and God will help thee;
   stretch forth thy withered hand, and Christ will strengthen and heal
   it. [1.] The author of this grace is the Spirit, and that is promised:
   I will pour out my Spirit unto you, as oil, as water; you shall have
   the Spirit in abundance, rivers of living water, John vii. 38. Our
   heavenly Father will give the Holy Spirit to those that ask him. [2.]
   The means of this grace is the word, which, if we take it aright, will
   turn us; it is therefore promised, "I will make known my words unto
   you, not only speak them to you, but make them known, give you to
   understand them." Note, Special grace is necessary to a sincere
   conversion. But that grace shall never be denied to any that honestly
   seek it and submit to it.

   3. He reads the doom of those that continue obstinate against all these
   means and methods of grace. It is large and very terrible, v. 24-32.
   Wisdom, having called sinners to return, pauses awhile, to see what
   effect the call has, hearkens and hears; but they speak not aright
   (Jer. viii. 6), and therefore she goes on to tell them what will be in
   the end hereof.

   (1.) The crime is recited and it is highly provoking. See what it is
   for which judgment will be given against impenitent sinners in the
   great day, and you will say they deserve it, and the Lord is righteous
   in it. It is, in short, rejecting Christ and the offers of his grace,
   and refusing to submit to the terms of his gospel, which would have
   saved them both from the curse of the law of God and from the dominion
   of the law of sin. [1.] Christ called to them, to warn them of their
   danger; he stretched out his hand to offer them mercy, nay, to help
   them out of their miserable condition, stretched out his hand for them
   to take hold of, but they refused and no man regarded; some were
   careless and never heeded it, nor took notice of what was said to them;
   others were wilful, and, though they could not avoid hearing the will
   of Christ, yet they gave him a flat denial, they refused, v. 24. They
   were in love with their folly, and would not be made wise. They were
   obstinate to all the methods that were taken to reclaim them. God
   stretched out his hand in mercies bestowed upon them, and, when those
   would not work upon them, in corrections, but all were in vain; they
   regarded the operations of his hand no more than the declarations of
   his mouth. [2.] Christ reproved and counselled them, not only reproved
   them for what they did amiss, but counselled them to do better (those
   are reproofs of instruction and evidences of love and good-will), but
   they set at nought all his counsel as not worth heeding, and would none
   of his reproof, as if it were below them to be reproved by him and as
   if they had never done any thing that deserved reproof, v. 25. This is
   repeated (v. 30): "They would none of my counsel, but rejected it with
   disdain; they called reproofs reproaches, and took them as an insult
   (Jer. vi. 10); nay, they despised all my reproof, as if it were all a
   jest, and not worth taking notice of." Note, Those are marked for ruin
   that are deaf to reproof and good counsel. [3.] They were exhorted to
   submit to the government of right reason and religion, but they
   rebelled against both. First, Reason should not rule them, for they
   hated knowledge (v. 29), hated the light of divine truth because it
   discovered to them the evil of their deeds, John iii. 20. They hated to
   be told that which they could not bear to know. Secondly, Religion
   could not rule them, for they did not choose the fear of the Lord, but
   chose to walk in the way of their heart and in the sight of their eyes.
   They were pressed to set God always before them, but they chose rather
   to cast him and his fear behind their backs. Note, Those who do not
   choose the fear of the Lord show that they have no knowledge.

   (2.) The sentence is pronounced, and it is certainly ruining. Those
   that will not submit to God's government will certainly perish under
   his wrath and curse, and the gospel itself will not relieve them. They
   would not take the benefit of God's mercy when it was offered them, and
   therefore justly fall as victims to his justice, ch. xxix. 1. The
   threatenings here will have their full accomplishment in the judgment
   of the great day and the eternal misery of the impenitent, of which yet
   there are some earnests in present judgments. [1.] Now sinners are in
   prosperity and secure; they live at ease, and set sorrow at defiance.
   But, First, Their calamity will come (v. 26); sickness will come, and
   those diseases which they shall apprehend to be the very arrests and
   harbingers of death; other troubles will come, in mind, in estate,
   which will convince them of their folly in setting God at a distance.
   Secondly, Their calamity will put them into a great fright. Fear seizes
   them, and they apprehend that bad will be worse. When public judgments
   are abroad the sinners in Zion are afraid, fearfulness surprises the
   hypocrites. Death is the king of terrors to them (Job xv. 21, &c.;
   xviii. 11, &c.); this fear will be their continual torment. Thirdly,
   According to their fright will it be to them. Their fear shall come
   (the thing they were afraid of shall befal them); it shall come as
   desolation, as a mighty deluge bearing down all before it; it shall be
   their destruction, their total and final destruction; and it shall come
   as a whirlwind, which suddenly and forcibly drives away all the chaff.
   Note, Those that will not admit the fear of God lay themselves open to
   all other fears, and their fears will not prove causeless. Fourthly,
   Their fright will then be turned into despair: Distress and anguish
   shall come upon them, for, having fallen into the pit they were afraid
   of, they shall see no way to escape, v. 27. Saul cries out (2 Sam. i.
   9), Anguish has come upon me; and in hell there is weeping, and
   wailing, and gnashing of teeth for anguish, tribulation and anguish to
   the soul of the sinner, the fruit of the indignation and wrath of the
   righteous God, Rom. ii. 8, 9. [2.] Now God pities their folly, but he
   will then laugh at their calamity (v. 26): "I also will laugh at your
   distress, even as you laughed at my counsel." Those that ridicule
   religion will thereby but make themselves ridiculous before all the
   world. The righteous will laugh at them (Ps. lii. 6), for God himself
   will. It intimates that they shall be for ever shut out of God's
   compassions; they have so long sinned against mercy that they have now
   quite sinned it away. His eye shall not spare, neither will he have
   pity. Nay, his justice being glorified in their ruin, he will be
   pleased with it, though now he would rather they should turn and live.
   Ah! I will ease me of my adversaries. [3.] Now God is ready to hear
   their prayers and to meet them with mercy, if they would but seek to
   him for it; but then the door will be shut, and they shall cry in vain
   (v. 28): "Then shall they call upon me when it is too late, Lord, Lord,
   open to us. They would then gladly be beholden to that mercy which now
   they reject and make light of; but I will not answer, because, when I
   called, they would not answer;" all the answer then will be, Depart
   from me, I know you not. This has been the case of some even in this
   life, as of Saul, whom God answered not by Urim or prophets; but,
   ordinarily, while there is life there is room for prayer and hope of
   speeding, and therefore this must refer to the inexorable justice of
   the last judgment. Then those that slighted God will seek him early
   (that is, earnestly), but in vain; they shall not find him, because
   they sought him not when he might be found, Isa. lv. 6. The rich man in
   hell begged, but was denied. [4.] Now they are eager upon their own
   way, and fond of their own devices; but then they will have enough of
   them (v. 31), according to the proverb, Let men drink as they brew;
   they shall eat the fruit of their own way; their wages shall be
   according to their work, and, as was their choice, so shall their doom
   be, Gal. vi. 7, 8. Note, First, There is a natural tendency in sin to
   destruction, Jam. i. 15. Sinners are certainly miserable if they do but
   eat the fruit of their own way. Secondly, Those that perish must thank
   themselves, and can lay no blame upon any other. It is their own
   device; let them make their boast of it. God chooses their delusions,
   Isa. lxvi. 4. [5.] Now they value themselves upon their worldly
   prosperity; but then that shall help to aggravate their ruin, v. 32.
   First, They are now proud that they can turn away from God and get
   clear of the restraints of religion; but that very thing shall slay
   them, the remembrance of it shall cut them to the heart. Secondly, They
   are now proud of their own security and sensuality; but the ease of the
   simple (so the margin reads it) shall slay them; the more secure they
   are the more certain and the more dreadful will their destruction be,
   and the prosperity of fools shall help to destroy them, by puffing them
   up with pride, gluing their hearts to the world, furnishing them with
   fuel for their lusts, and hardening their hearts in their evil ways.

   4. He concludes with an assurance of safety and happiness to all those
   that submit to the instructions of wisdom ( v. 33): "Whoso hearkeneth
   unto me, and will be ruled by me, he shall," (1.) "Be safe; he shall
   dwell under the special protection of Heaven, so that nothing shall do
   him any real hurt." (2.) "He shall be easy, and have no disquieting
   apprehensions of danger; he shall not only be safe from evil, but quiet
   from the fear of it." Though the earth be removed, yet shall not they
   fear. Would we be safe from evil, and quiet from the fear of it? Let
   religion always rule us and the word of God be our counsellor. That is
   the way to dwell safely in this world, and to be quiet from the fear of
   evil in the other world.
     __________________________________________________________________

P R O V E R B S

  CHAP. II.

   Solomon, having foretold the destruction of those who are obstinate in
   their impiety, in this chapter applies himself to those who are willing
   to be taught; and, I. He shows them that, if they would diligently use
   the means of knowledge and grace, they should obtain of God the
   knowledge and grace which they seek, ver. 1-9. II. He shows them of
   what unspeakable advantage it would be to them. 1. It would preserve
   them from the snares of evil men (ver. 10-15) and of evil women, ver.
   16-19. 2. It would direct them into, and keep them in, the way of good
   men, ver. 20-22. So that in this chapter we are taught both how to get
   wisdom and how to use it when we have it, that we may neither seek it,
   nor receive it in vain.

The Search after Wisdom Encouraged.

   1 My son, if thou wilt receive my words, and hide my commandments with
   thee;   2 So that thou incline thine ear unto wisdom, and apply thine
   heart to understanding;   3 Yea, if thou criest after knowledge, and
   liftest up thy voice for understanding;   4 If thou seekest her as
   silver, and searchest for her as for hid treasures;   5 Then shalt thou
   understand the fear of the Lord, and find the knowledge of God.   6 For
   the Lord giveth wisdom: out of his mouth cometh knowledge and
   understanding.   7 He layeth up sound wisdom for the righteous: he is a
   buckler to them that walk uprightly.   8 He keepeth the paths of
   judgment, and preserveth the way of his saints.   9 Then shalt thou
   understand righteousness, and judgment, and equity; yea, every good
   path.

   Job had asked, long before this, Where shall wisdom be found? Whence
   cometh wisdom? (Job xxviii. 12, 20) and he had given this general
   answer (v. 23), God knoweth the place of it; but Solomon here goes
   further, and tells us both where we may find it and how we may get it.
   We are here told,

   I. What means we must use that we may obtain wisdom.

   1. We must closely attend to the word of God, for that is the word of
   wisdom, which is able to make us wise unto salvation, v. 1, 2. (1.) We
   must be convinced that the words of God are the fountain and standard
   of wisdom and understanding, and that we need not desire to be wiser
   than they will make us. We must incline our ear and apply our hearts to
   them, as to wisdom or understanding itself. Many wise things may be
   found in human compositions, but divine revelation, and true religion
   built upon it, are all wisdom. (2.) We must, accordingly, receive the
   word of God with all readiness of mind, and bid it welcome, even the
   commandments as well as the promises, without murmuring or disputing.
   Speak, Lord, for thy servant hears. (3.) We must hide them with us, as
   we do our treasures, which we are afraid of being robbed of. We must
   not only receive, but retain, the word of God, and lodge it in our
   hearts, that it may be always ready to us. (4.) We must incline our ear
   to them; we must lay hold on all opportunities of hearing the word of
   God, and listen to it with attention and seriousness, as those that are
   afraid of letting it slip. (5.) We must apply our hearts to them, else
   inclining the ear to them will stand us in no stead.

   2. We must be much in prayer, v. 3. We must cry after knowledge, as one
   that is ready to perish for hunger begs hard for bread. Faint desires
   will not prevail; we must be importunate, as those that know the worth
   of knowledge and our own want of it. We must cry, as new-born babes,
   after the sincere milk of the word. 1 Pet. ii. 2. We must lift our
   voice for understanding lift it up to heaven; thence these good and
   perfect gifts must be expected, Jam. i. 17; Job xxxviii. 34. We must
   give our voice to understanding (so the word is), speak for it, vote
   for it, submit the tongue to the command of wisdom. We must consecrate
   our voice to it; having applied our heart to it, we must employ our
   voice in seeking for it. Solomon could write probatum est--a tried
   remedy, upon this method; he prayed for wisdom and so obtained it.

   3. We must be willing to take pains (v. 4); we must seek it as silver,
   preferring it far before all the wealth of this world, and labouring in
   search of it as those who dig in the mines, who undergo great toil and
   run great hazards, with indefatigable industry and invincible constancy
   and resolution, in pursuit of the ore; or as those who will be rich
   rise up early, and sit up late, and turn every stone to get money and
   fill their treasures. Thus diligent must we be in the use of the means
   of knowledge, following on to know the Lord.

   II. What success we may hope for in the use of these means. Our labour
   shall not be in vain; for, 1. We shall know how to maintain our
   acquaintance and communion with God: "Thou shalt understand the fear of
   the Lord (v. 5), that is, thou shalt know how to worship him aright,
   shalt be led into the meaning and mystery of every ordinance, and be
   enabled to answer the end of its institution." Thou shalt find the
   knowledge of God, which is necessary to our fearing him aright. It
   concerns us to understand how much it is our interest to know God, and
   to evidence it by agreeable affections towards him and adorations of
   him. 2. We shall know how to conduct ourselves aright towards all men
   (v. 9): "Thou shalt understand, by the word of God, righteousness, and
   judgment, and equity, shalt learn those principles of justice, and
   charity, and fair dealing, which shall guide and govern thee in the
   whole course of thy conversation, shall make thee fit for every
   relation, every business, and faithful to every trust. It shall give
   thee not only a right notion of justice, but a disposition to practise
   it, and to render to all their due; for those that do not do justly do
   not rightly understand it." This will lead them in every good path, for
   the scripture will make the man of God perfect. Note, Those have the
   best knowledge who know their duty, Ps. cxi. 10.

   III. What ground we have to hope for this success in our pursuits of
   wisdom; we must take our encouragement herein from God only, v. 6-8.

   1. God has wisdom to bestow, v. 6. The Lord not only is wise himself,
   but he gives wisdom, and that is more than the wisest men in the world
   can do, for it is God's prerogative to open the understanding. All the
   wisdom that is in any creature is his gift, his free gift, and he gives
   it liberally (Jam. i. 5), has given it to many, and is still giving it;
   to him therefore let us apply for it.

   2. He has blessed the world with a revelation of his will. Out of his
   mouth, by the law and the prophets, by the written word and by his
   ministers, both which are his mouth to the children of men, come
   knowledge and understanding, such a discovery of truth and good as, if
   we admit and receive the impressions of it, will make us truly knowing
   and intelligent. It is both an engagement and encouragement to search
   after wisdom that we have the scriptures to search, in which we may
   find it if we seek it diligently.

   3. He has particularly provided that good men, who are sincerely
   disposed to do his will, shall have that knowledge and that
   understanding which are necessary for them, John vii. 17. Let them seek
   wisdom, and they shall find it; let them ask, and it shall be given
   them, v. 7, 8. Observe here, (1.) Who those are that are thus favoured.
   They are the righteous, on whom the image of God is renewed, which
   consists in righteousness, and those who walk uprightly, who are honest
   in their dealings both with God and man and make conscience of doing
   their duty as far as they know it. They are his saints, devoted to his
   honour, and set apart for his service. (2.) What it is that is provided
   for them. [1.] Instruction. The means of wisdom are given to all, but
   wisdom itself, sound wisdom, is laid up for the righteous, laid up in
   Christ their head, in whom are hidden all the treasures of wisdom and
   knowledge, and who is made of God to us wisdom. The same that is the
   Spirit of revelation in the word is a Spirit of wisdom in the souls of
   those that are sanctified, that wisdom of the prudent which is to
   understand his way; and it is sound wisdom, its foundations firm, its
   principles solid, and its products of lasting advantage. [2.]
   Satisfaction. Some read it, He lays up substance for the righteous, not
   only substantial knowledge, but substantial happiness and comfort,
   Prov. viii. 21. Riches are things that are not, and those that have
   them only fancy themselves happy; but what is laid up in the promises
   and in heaven for the righteous will make them truly, thoroughly, and
   eternally happy. [3.] Protection. Even those who walk uprightly may be
   brought into danger for the trial of their faith, but God is, and will
   be, a buckler to them, so that nothing that happens to them shall do
   them any real hurt, or possess them with any terrific apprehensions;
   they are safe, and they shall think themselves so. Fear not, Abraham; I
   am thy shield. It is their way, the paths of judgment in which they
   walk, that the Lord knows, and owns, and takes care of. [4.] Grace to
   persevere to the end. If we depend upon God, and seek to him for
   wisdom, he will uphold us in our integrity, will enable us to keep the
   paths of judgment, however we may be tempted to turn aside out of them;
   for he preserves the way of his saints, that it be not perverted, and
   so preserves them in it safe and blameless to his heavenly kingdom. The
   assurances God has given us of his grace, if duly improved, will excite
   and quicken our endeavours in doing our duty. Work out your salvation,
   for God works in you.

The Benefits Conferred by Wisdom.

   10 When wisdom entereth into thine heart, and knowledge is pleasant
   unto thy soul;   11 Discretion shall preserve thee, understanding shall
   keep thee:   12 To deliver thee from the way of the evil man, from the
   man that speaketh froward things;   13 Who leave the paths of
   uprightness, to walk in the ways of darkness;   14 Who rejoice to do
   evil, and delight in the frowardness of the wicked;   15 Whose ways are
   crooked, and they froward in their paths:   16 To deliver thee from the
   strange woman, even from the stranger which flattereth with her words;
     17 Which forsaketh the guide of her youth, and forgetteth the
   covenant of her God.   18 For her house inclineth unto death, and her
   paths unto the dead.   19 None that go unto her return again, neither
   take they hold of the paths of life.   20 That thou mayest walk in the
   way of good men, and keep the paths of the righteous.   21 For the
   upright shall dwell in the land, and the perfect shall remain in it.
   22 But the wicked shall be cut off from the earth, and the
   transgressors shall be rooted out of it.

   The scope of these verses is to show, 1. What great advantage true
   wisdom will be of to us; it will keep us from the paths of sin, which
   lead to ruin, and will therein do us a greater kindness than if it
   enriched us with all the wealth of the world. 2. What good use we
   should make of the wisdom God gives us; we must use it for our own
   guidance in the paths of virtue, and for the arming of us against
   temptations of every kind. 3. By what rules we may try ourselves
   whether we have this wisdom or no. This tree will be known by its
   fruits; if we be truly wise, it will appear by our care to avoid all
   evil company and evil practices.

   This wisdom will be of use to us,

   I. For our preservation from evil, from the evil of sin, and,
   consequently, from the evil of trouble that attends it.

   1. In general (v. 10, 11), "When wisdom has entire possession of thee,
   it will keep thee." And when has it an entire possession of us? (1.)
   When it has dominion over us. When it not only fills the head with
   notions, but enters into the heart and has a commanding power and
   influence upon that,--when it is upon the throne there, and gives law
   to the affections and passions,--when it enters into the heart as the
   leaven into the dough, to diffuse its relish there, and to change it
   into its own image--then it is likely to do us good. (2.) When we have
   delight in it, when knowledge becomes pleasant to the soul: "When thou
   beginnest to relish it as the most agreeable entertainment, and art
   subject to its rules, of choice, and with satisfaction,--when thou
   callest the practice of virtue, not a slavery and a task, but liberty
   and pleasure, and a life of serious godliness the most comfortable life
   a man can live in this world,--then thou wilt find the benefit of it."
   Though its restraints should be in some respects unpleasant to the
   body, yet even those must be pleasant to the soul. When it has come to
   this, with us, discretion shall preserve us and keep us. God keeps the
   way of his saints (v. 8), by giving them discretion to keep out of
   harm's way, to keep themselves that the wicked one touch them not.
   Note, A principle of grace reigning in the heart will be a powerful
   preservative both against corruptions within and temptations without,
   Eccl. ix. 16, 18.

   2. More particularly, wisdom will preserve us,

   (1.) From men of corrupt principles, atheistical profane men, who make
   it their business to debauch young men's judgments, and instil into
   their minds prejudices against religion and arguments for vice: "It
   will deliver thee from the way of the evil man (v. 12), and a blessed
   deliverance it will be, as from the very jaws of death, from the way in
   which he walks, and in which he would persuade thee to walk." The enemy
   is spoken of as one (v. 12), an evil man, but afterwards as many (v.
   13); there is a club, a gang of them, that are in confederacy against
   religion, and join hand in hand for the support of the devil's kingdom
   and the interests of it. [1.] They have a spirit of contradiction to
   that which is good: They speak froward things; they say all they can
   against religion, both to show their own enmity to it and to dissuade
   others from it. They are advocates for Satan; they plead for Baal, and
   pervert the right ways of the Lord. How peevishly will profane wits
   argue for sin, and with what frowardness will they carp at the word of
   God! Wisdom will keep us either from conversing with such men or at
   least from being ensnared by them. [2.] They are themselves apostates
   from that which is good, and such are commonly the most malicious and
   dangerous enemies religion has, witness Julian (v. 13): They leave the
   paths of uprightness, which they were trained up in and had set out in,
   shake off the influences of their education, and break off the thread
   of their hopeful beginnings, to walk in the ways of darkness, in those
   wicked ways which hate the light, in which men are led blindfold by
   ignorance and error, and which lead men into utter darkness. The ways
   of sin are ways of darkness, uncomfortable and unsafe; what fools are
   those that leave the plain, pleasant, lightsome paths of uprightness,
   to walk in those ways! Ps. lxxxii. 5; 1 John ii. 11. [3.] They take a
   pleasure in sin, both in committing it themselves and in seeing others
   commit it (v. 14): They rejoice in an opportunity to do evil, and in
   the accomplishment and success of any wicked project. It is sport to
   fools to do mischief; nor is any sight more grateful to them than to
   see the frowardness of the wicked, to see those that are hopeful drawn
   into the ways of sin, and then to see them hardened and confirmed in
   those ways. They are pleased if they can discern that the devil's
   kingdom gets ground (see Rom. i. 32), such a height of impiety have
   they arrived at. [4.] They are resolute in sin (v. 15): Their ways are
   crooked, a great many windings and turnings to escape the pursuit of
   their convictions and break the force of them; some sly excuse, some
   subtle evasion or other, their deceitful hearts furnish them with, for
   the strengthening of their hands in their wickedness; and in the
   crooked mazes of that labyrinth they secure themselves from the arrests
   of God's word and their own consciences; for they are froward in their
   paths, that is, they are resolved to go on in them, whatever is said
   against it. Every wise man will shun the company of such as these.

   (2.) From women of corrupt practices. The former lead to spiritual
   wickednesses, the lusts of the unsanctified mind; these lead to fleshly
   lusts, which defile the body, that living temple, but withal war
   against the soul. The adulteress is here called the strange woman,
   because no man that has any wisdom or goodness in him will have any
   acquaintance with her; she is to be shunned by every Israelite as if
   she were a heathen, and a stranger to that sacred commonwealth. A
   strange woman indeed! utterly estranged from all principles of reason,
   virtue, and honour. It is a great mercy to be delivered from the
   allurements of the adulteress, considering, [1.] How false she is. Who
   will have any dealings with those that are made up of treachery? She is
   a strange woman; for, First, She is false to him whom she entices. She
   speaks fair, tells him how much she admires him above any man, and what
   a kindness she has for him; but she flatters with her words; she has no
   true affection for him, nor any desire of his welfare, any more than
   Delilah had of Samson's. All she designs is to pick his pocket and
   gratify a base lust of her own. Secondly, She is false to her husband,
   and violates the sacred obligation she lies under to him. He was the
   guide of her youth; by marrying him she chose him to be so, and
   submitted herself to his guidance, with a promise to attend him only,
   and forsake all others. But she has forsaken him, and therefore it
   cannot be thought that she should be faithful to any one else; and
   whoever entertains her is partaker with her in her falsehood. Thirdly,
   She is false to God himself: She forgets the covenant of her God, the
   marriage-covenant (v. 17), to which God is not only a witness, but a
   party, for, he having instituted the ordinance, both sides vow to him
   to be true to each other. It is not her husband only that she sins
   against, but her God, who will judge whoremongers and adulterers
   because they despise the oath and break the covenant, Ezek. xvii. 18;
   Mal. ii. 14. [2.] How fatal it will prove to those that fall in league
   with her, v. 18, 19. Let the sufferings of others be our warnings. Take
   heed of the sin of whoredom; for, First, The ruin of those who are
   guilty of it is certain and unavoidable, if they do not repent. It is a
   sin that has a direct tendency to the killing of the soul, the
   extinguishing of all good affections and dispositions in it, and the
   exposing of it to the wrath and curse of God and the sword of his
   justice. Those that live in forbidden pleasures are dead while they
   live. Let discretion preserve every man, not only from the evil woman,
   but from the evil house, for the house inclines to death; it is in the
   road that leads directly to eternal death; and her paths unto Rephaim,
   to the giants (so some read it), the sinners of the old world, who,
   living in luxury and excess of riot, were cut down out of time, and
   their foundation was overthrown with a flood. Our Lord Jesus deters us
   from sinful pleasures with the consideration of everlasting torments
   which follow them. Where the worm dies not, nor is the fire quenched.
   See Matt. v. 28, 29. Secondly, Their repentance and recovery are
   extremely hazardous: None, or next to none, that go unto her, return
   again. It is very rare that any who are caught in this snare of the
   devil recover themselves, so much is the heart hardened, and the mind
   blinded, by the deceitfulness of this sin. Having once lost their hold
   of the paths of life, they know not how to take hold of them again, but
   are perfectly besotted and bewitched with those base lusts. Many
   learned interpreters think that this caution against the strange woman,
   besides the literal sense, is to be understood figuratively, as a
   caution, 1. Against idolatry, which is spiritual whoredom. Wisdom will
   keep thee from all familiarity with the worshippers of images, and all
   inclination to join with them, which had for many ages been of such
   pernicious consequence to Israel and proved so to Solomon himself. 2.
   Against the debauching of the intellectual powers and faculties of the
   soul by the lusts and appetites of the body. Wisdom will keep thee from
   being captivated by the carnal mind, and from subjecting the spirit to
   the dominion of the flesh, that notorious adulteress which forsakes its
   guide, violates the covenant of our God, which inclines to death, and
   which, when it has got an undisturbed dominion, makes the case of the
   soul desperate.

   II. This wisdom will be of use to guide and direct us in that which is
   good (v. 20): That thou mayest walk in the way of good men. We must
   avoid the way of the evil man, and the strange woman, in order that we
   may walk in good ways; we must cease to do evil, in order that we may
   learn to do well. Note, 1. There is a way which is peculiarly the way
   of good men, the way in which good men, as such, and as far as they
   have really been such, have always walked. 2. It will be our wisdom to
   walk in that way, to ask for the good old way and walk therein, Jer.
   vi. 16; Heb. vi. 12; xii. 1. And we must not only walk in that way
   awhile, but we must keep it, keep in it, and never turn aside out of
   it: The paths of the righteous are the paths of life, which all that
   are wise, having taken hold of, will keep their hold of. "That thou
   mayest imitate those excellent persons, the patriarchs and prophets (so
   bishop Patrick paraphrases it), and be preserved in the paths of those
   righteous men who followed after them." We must not only choose our way
   in general by the good examples of the saints, but must also take
   directions from them in the choice of our particular paths; observe the
   track, and go forth by the footsteps of the flock. Two reasons are here
   given why we should thus choose:--(1.) Because men's integrity will be
   their establishment, v. 21. It will be the establishment, [1.] Of their
   persons: The upright shall dwell in the land, peaceably and quietly, as
   long as they live; and their uprightness will contribute to it, as it
   settles their minds, guides their counsels, gains them the good-will of
   their neighbours, and entitles them to God's special favour. [2.] Of
   their families: The perfect, in their posterity, shall remain in it.
   They shall dwell and remain for ever in the heavenly Canaan, of which
   the earthly one was but a type. (2.) Because men's iniquity will be
   their destruction, v. 22. See what becomes of the wicked, who choose
   the way of the evil man; they shall be cut off, not only from heaven
   hereafter and all hopes of that, but from the earth now, on which they
   set their affections, and in which they lay up their treasure. They
   think to take root in it, but they and their families shall be rooted
   out of it, in judgment to them, but in mercy to the earth. There is a
   day coming which shall leave them neither root nor branch, Mal. iv. 1.
   Let that wisdom then enter into our hearts, and be pleasant to our
   souls, which will keep us out of a way that will end thus.
     __________________________________________________________________

P R O V E R B S

  CHAP. III.

   This chapter is one of the most excellent in all this book, both for
   argument to persuade us to be religious and for directions therein. I.
   We must be constant to our duty because that is the way to be happy,
   ver. 1-4. II. We must live a life of dependence upon God because that
   is the way to be safe, ver. 5. III. We must keep up the fear of God
   because that is the way to be healthful, ver. 7, 8. IV. We must serve
   God with our estates because that is the way to be rich, ver. 9, 10. V.
   We must hear afflictions well because that is the way to get good by
   them, ver. 11, 12. VI. We must take pains to obtain wisdom because that
   is the way to gain her, and to gain by her, ver. 13-20. VII. We must
   always govern ourselves by the rules of wisdom, of right reason and
   religion, because that is the way to be always easy, ver. 21-26. VIII.
   We must do all the good we can, and no hurt, to our neighbours, because
   according as men are just or unjust, charitable or uncharitable, humble
   or haughty, accordingly they shall receive of God, ver. 27-35. From all
   this it appears what a tendency religion has to make men both blessed
   and blessings.

Communion Conferred by Wisdom.

   1 My son, forget not my law; but let thine heart keep my commandments:
     2 For length of days, and long life, and peace, shall they add to
   thee.   3 Let not mercy and truth forsake thee: bind them about thy
   neck; write them upon the table of thine heart:   4 So shalt thou find
   favour and good understanding in the sight of God and man.   5 Trust in
   the Lord with all thine heart; and lean not unto thine own
   understanding.   6 In all thy ways acknowledge him, and he shall direct
   thy paths.

   We are here taught to live a life of communion with God; and without
   controversy great is this mystery of godliness, and of great
   consequence to us, and, as is here shown, will be of unspeakable
   advantage.

   I. We must have a continual regard to God's precepts, v. 1, 2.

   1. We must, (1.) Fix God's law, and his commandments, as our rule, by
   which we will in every thing be ruled and to which we will yield
   obedience. (2.) We must acquaint ourselves with them; for we cannot be
   said to forget that which we never knew. (3.) We must remember them so
   that they may be ready to us whenever we have occasion to use them.
   (4.) Our wills and affections must be subject to them and must in every
   thing conform to them. Not only our heads, but our hearts, must keep
   God's commandments; in them, as in the ark of the testimony, both the
   tables of the law must be deposited.

   2. To encourage us to submit ourselves to all the restraints and
   injunctions of the divine law, we are assured (v. 2) that it is the
   certain way to long life and prosperity. (1.) It is the way to be
   long-lived. God's commandments shall add to us length of days; to a
   good useful life on earth, they shall add an eternal life in heaven,
   length of days for ever and ever, Ps. xxi. 4. God shall be our life and
   the length of our days, and that will be indeed long life, with an
   addition. But, because length of days may possibly become a burden and
   a trouble, it is promised, (2.) That it shall prove the way to be easy
   too, so that even the days of old age shall not be evil days, but days
   in which thou shalt have pleasure: Peace shall they be continually
   adding to thee. As grace increases, peace shall increase; and of the
   increase of Christ's government and peace, in the heart as well as in
   the world, there shall be no end. Great and growing peace have those
   that love the law.

   II. We must have a continual regard to God's promises, which go along
   with his precepts, and are to be received, and retained, with them (v.
   3): "Let not mercy and truth forsake thee, God's mercy in promising,
   and his truth in performing. Do not forfeit these, but live up to them,
   and preserve thy interest in them; do not forget these, but live upon
   them, and take the comfort of them. Bind them about thy neck, as the
   most graceful ornament." It is the greatest honour we are capable of in
   this world to have an interest in the mercy and truth of God. "Write to
   them upon the table of thy heart, as dear to thee, thy portion, and
   most delightful entertainment; take a pleasure in applying them and
   thinking them over." Or it may be meant of the mercy and truth which
   are our duty, piety and sincerity, charity towards men, fidelity
   towards God. Let these be fixed and commanding principles in thee. To
   encourage us to do this we are assured (v. 4) that this is the way to
   recommend ourselves both to our Creator and fellow-creatures: So shalt
   thou find favour and good understanding. 1. A good man seeks the favour
   of God in the first place, is ambitious of the honour of being accepted
   of the Lord, and he shall find that favour, and with it a good
   understanding; God will make the best of him, and put a favourable
   construction upon what he says and does. He shall be owned as one of
   Wisdom's children, and shall have praise with God, as one having that
   good understanding which is ascribed to all those that do his
   commandments. 2. He wishes to have favour with men also (as Christ had,
   Luke ii. 52), to be accepted of the multitude of his brethren (Esth. x.
   3), and that he shall have; they shall understand him aright, and in
   his dealings with them he shall appear to be prudent, shall act
   intelligently and with discretion. He shall have good success (so some
   translate it), the common effect of good understanding.

   III. We must have a continual regard to God's providence, must own and
   depend upon it in all our affairs, both by faith and prayer. 1. By
   faith. We must repose an entire confidence in the wisdom, power, and
   goodness of God, assuring ourselves of the extent of his providence to
   all the creatures and all their actions. We must therefore trust in the
   Lord with all our hearts (v. 5); we must believe that he is able to do
   what he will, wise to do what is best, and good, according to his
   promise, to do what is best for us, if we love him, and serve him. We
   must, with an entire submission and satisfaction, depend upon him to
   perform all things for us, and not lean to our own understanding, as if
   we could, by any forecast of our own, without God, help ourselves, and
   bring our affairs to a good issue. Those who know themselves cannot but
   find their own understanding to be a broken reed, which, if they lean
   to, will certainly fail them. In all our conduct we must be diffident
   of our own judgment, and confident of God's wisdom, power, and
   goodness, and therefore must follow Providence and not force it. That
   often proves best which was least our own doing. 2. By prayer (v. 6):
   In all thy ways acknowledge God. We must not only in our judgment
   believe that there is an over-ruling hand of God ordering and disposing
   of us and all our affairs, but we must solemnly own it, and address
   ourselves to him accordingly. We must ask his leave, and not design any
   thing but what we are sure is lawful. We must ask his advice and beg
   direction from him, not only when the case is difficult (when we know
   not what to do, no thanks to us that we have our eyes up to him), but
   in every case, be it ever so plain, We must ask success of him, as
   those who know the race is not to the swift. We must refer ourselves to
   him as one from whom our judgment proceeds, and patiently, and with a
   holy indifferency, wait his award. In all our ways that prove direct,
   and fair, and pleasant, in which we gain our point to our satisfaction,
   we must acknowledge God with thankfulness. In all our ways that prove
   cross and uncomfortable, and that are hedged up with thorns, we must
   acknowledge God with submission. Our eye must be ever towards God; to
   him we must, in every thing, make our requests known, as Jephthah
   uttered all his words before the Lord in Mizpeh, Judg. xi. 11. For our
   encouragement to do this, it is promised, "He shall direct thy paths,
   so that thy way shall be safe and good and the issue happy at last."
   Note, Those that put themselves under a divine guidance shall always
   have the benefit of it. God will give them that wisdom which is
   profitable to direct, so that they shall not turn aside into the
   by-paths of sin, and then will himself so wisely order the event that
   it shall be to their mind, or (which is equivalent) for their good.
   Those that faithfully follow the pillar of cloud and fire shall find
   that though it may lead them about it leads them the right way and will
   bring them to Canaan at last.

Consecration to God.

   7 Be not wise in thine own eyes: fear the Lord, and depart from evil.
   8 It shall be health to thy navel, and marrow to thy bones.   9 Honour
   the Lord with thy substance, and with the firstfruits of all thine
   increase:   10 So shall thy barns be filled with plenty, and thy
   presses shall burst out with new wine.   11 My son, despise not the
   chastening of the Lord; neither be weary of his correction:   12 For
   whom the Lord loveth he correcteth; even as a father the son in whom he
   delighteth.

   We have here before us three exhortations, each of them enforced with a
   good reason:--

   I. We must live in a humble and dutiful subjection to God and his
   government (v. 7): "Fear the Lord, as your sovereign Lord and Master;
   be ruled in every thing by your religion and subject to the divine
   will." This must be, 1. A humble subjection: Be not wise in thy own
   eyes. Note, There is not a greater enemy to the power of religion, and
   the fear of God in the heart, than conceitedness of our own wisdom.
   Those that have an opinion of their own sufficiency think it below
   them, and a disparagement to them, to take their measures from, much
   more to hamper themselves with, religion's rules. 2. A dutiful
   subjection: Fear the Lord, and depart from evil; take heed of doing any
   thing to offend him and to forfeit his care. To fear the Lord, so as to
   depart from evil, is true wisdom and understanding (Job xxviii. 28);
   those that have it are truly wise, but self-denyingly so, and not wise
   in their own eyes. For our encouragement thus to live in the fear of
   God it is here promised (v. 8) that it shall be as serviceable even to
   the outward man as our necessary food. It will be nourishing: It shall
   be health to thy navel. It will be strengthening: It shall be marrow to
   thy bones. The prudence, temperance, and sobriety, the calmness and
   composure of mind, and the good government of the appetites and
   passions, which religion teaches, tend very much not only to the health
   of the soul, but to a good habit of body, which is very desirable, and
   without which our other enjoyments in this world are insipid. Envy is
   the rottenness of the bones; the sorrow of the world dries them; but
   hope and joy in God are marrow to them.

   II. We must make a good use of our estates, and that is the way to
   increase them, v. 9, 10. Here is,

   1. A precept which makes it our duty to serve God with our estates:
   Honour the Lord with thy substance. It is the end of our creation and
   redemption to honour God, to be to him for a name and a praise; we are
   no other way capable of serving him than in his honour. His honour we
   must show forth and the honour we have for him. We must honour him, not
   only with our bodies and spirits which are his, but with our estates
   too, for they also are his: we and all our appurtenances must be
   devoted to his glory. Worldly wealth is but poor substance, yet, such
   as it is, we must honour God with it, and then, if ever, it becomes
   substantial. We must honour God, (1.) With our increase. Where riches
   increase we are tempted to honour ourselves (Deut. viii. 17) and to set
   our hearts upon the world (Ps. lxii. 10); but the more God gives us the
   more we should study to honour him. It is meant of the increase of the
   earth, for we live upon annual products, to keep us in constant
   dependence on God. (2.) With all our increase. As God has prospered us
   in every thing, we must honour him. Our law will allow a prescription
   for a modus decimandi--a mode of tithing, but none de non
   decimando--for exemption from paying tithes. (3.) With the first-fruits
   of all, as Abel, Gen. iv. 4. This was the law (Exod. xxiii. 19), and
   the prophets, Mal. iii. 10. God, who is the first and best, must have
   the first and best of every thing; his right is prior to all other, and
   therefore he must be served first. Note, It is our duty to make our
   worldly estates serviceable to our religion, to use them and the
   interest we have by them for the promoting of religion, to do good to
   the poor with what we have and abound in all works of piety and
   charity, devising liberal things.

   2. A promise, which makes it our interest to serve God with our
   estates. It is the way to make a little much, and much more; it is the
   surest and safest method of thriving: So shall thy barns be filled with
   plenty. He does not say thy bags, but thy barns, not thy wardrobe
   replenished, but thy presses: "God shall bless thee with an increase of
   that which is for use, not for show or ornament--for spending and
   laying out, not for hoarding and laying up." Those that do good with
   what they have shall have more to do more good with. Note, If we make
   our worldly estates serviceable to our religion we shall find our
   religion very serviceable to the prosperity of our worldly affairs.
   Godliness has the promise of the life that now is and most of the
   comfort of it. We mistake if we think that giving will undo us and make
   us poor. No, giving for God's honour will make us rich, Hag. ii. 19.
   What we gave we have.

   III. We must conduct ourselves aright under our afflictions, v. 11, 12.
   This the apostle quotes (Heb. xii. 5), and calls it an exhortation
   which speaks unto us as unto children, with the authority and affection
   of a father. We are here in a world of troubles. Now observe,

   1. What must be our care when we are in affliction. We must neither
   despise it nor be weary of it. His exhortation, before, was to those
   that are rich and in prosperity, here to those that are poor and in
   adversity. (1.) We must not despise an affliction, be it ever so light
   and short, as if it were not worth taking notice of, or as if it were
   not sent on an errand and therefore required no answer. We must not be
   stocks, and stones, and stoics, under our afflictions, insensible of
   them, hardening ourselves under them, and concluding we can easily get
   through them without God. (2.) We must not be weary of an affliction,
   be it ever so heavy and long, not faint under it, so the apostle
   renders it, not be dispirited, dispossessed of our own souls, or driven
   to despair, or to use any indirect means for our relief and the redress
   of our grievances. We must not think that the affliction either presses
   harder or continues longer than is meet, not conclude that deliverance
   will never come because it does not come so soon as we expect it.

   2. What will be our comfort when we are in affliction. (1.) That it is
   a divine correction; it is the chastening of the Lord, which, as it is
   a reason why we should submit to it (for it is folly to contend with a
   God of incontestable sovereignty and irresistible power), so it is a
   reason why we should be satisfied in it; for we may be sure that a God
   of unspotted purity does us no wrong and that a God of infinite
   goodness means us no hurt. It is from God, and therefore must not be
   despised; for a slight put upon the messenger is an affront to him that
   sends him. It is from God, and therefore we must not be weary of it,
   for he knows our frame, both what we need and what we can bear. (2.)
   That it is a fatherly correction; it comes not from his vindictive
   justice as a Judge, but his wise affection as a Father. The father
   corrects the son whom he loves, nay, and because he loves him and
   desires he may be wise and good. He delights in that in his son which
   is amiable and agreeable, and therefore corrects him for the prevention
   and cure of that which would be a deformity to him, and an alloy to his
   delight in him. Thus God hath said, As many as I love I rebuke and
   chasten, Rev. iii. 19. This is a great comfort to God's children, under
   their afflictions, [1.] That they not only consist with, but flow from,
   covenant-love. [2.] That they are so far from doing them any real hurt
   that, by the grace of God working with them, they do a great deal of
   good, and are happy means of their satisfaction.

The Excellency of Wisdom; Happiness of Those Who Find Wisdom.

   13 Happy is the man that findeth wisdom, and the man that getteth
   understanding.   14 For the merchandise of it is better than the
   merchandise of silver, and the gain thereof than fine gold.   15 She is
   more precious than rubies: and all the things thou canst desire are not
   to be compared unto her.   16 Length of days is in her right hand; and
   in her left hand riches and honour.   17 Her ways are ways of
   pleasantness, and all her paths are peace.   18 She is a tree of life
   to them that lay hold upon her: and happy is every one that retaineth
   her.   19 The Lord by wisdom hath founded the earth; by understanding
   hath he established the heavens.   20 By his knowledge the depths are
   broken up, and the clouds drop down the dew.

   Solomon had pressed us earnestly to seek diligently for wisdom (ch. ii.
   1, &c.), and had assured us that we should succeed in our sincere and
   constant pursuits. But the question is, What shall we get by it when we
   have found it? Prospect of advantage is the spring and spur of
   industry; he therefore shows us how much it will be to our profit,
   laying this down for an unquestionable truth, Happy is the man that
   findeth wisdom, that true wisdom which consists in the knowledge and
   love of God, and an entire conformity to all the intentions of his
   truths, providences, and laws. Now observe,

   I. What it is to find wisdom so as to be made happy by it.

   1. We must get it. He is the happy man who, having found it, makes it
   his own, gets both an interest in it and the possession of it, who
   draws out understanding (so the word it), that is, (1.) Who derives it
   from God. Having it not in himself, he draws it with the bucket of
   prayer from the fountain of all wisdom, who gives liberally. (2.) Who
   takes pains for it, as he does who draws ore out of the mine. It if do
   not come easily, we must put the more strength to draw it. (3.) Who
   improves in it, who, having some understanding, draws it out by growing
   in knowledge and making five talents ten. (4.) Who does good with it,
   who draws out from the stock he has, as wine from the vessel, and
   communicates to others, for their instruction, things new and old. That
   is well got, and to good purpose, that is thus used to good purpose.

   2. We must trade for it. We read here of the merchandise of wisdom,
   which intimates, (1.) That we must make it our business, and not a
   by-business, as the merchant bestows the main of his thoughts and time
   upon his merchandise. (2.) That we must venture all in it, as a stock
   in trade, and be willing to part with all for it. This is that pearl of
   great price which, when we have found it, we must willingly sell all
   for the purchase of, Matt. xiii. 45, 46. Buy the truth, (Prov. xxiii.
   23); he does not say at what rate, because we must buy it at any rate
   rather than miss it.

   3. We must lay hold on it as we lay hold on a good bargain when it is
   offered to us, which we do the more carefully if there be danger of
   having it taken out of our hands. We must apprehend with all our might,
   and put forth our utmost vigour in the pursuit of it, lay hold on all
   occasions to improve in it, and catch at the least of its dictates.

   4. We must retain it. It is not enough to lay hold on wisdom, but we
   must keep our hold, hold it fast, with a resolution never to let it go,
   but to persevere in the ways of wisdom to the end. We must sustain it
   (so some read it), must embrace it with all our might, as we do that
   which we would sustain. We must do all we can to support the declining
   interests of religion in the places where we live.

   II. What the happiness of those is who do find it.

   1. It is a transcendent happiness, more than can be found in the wealth
   of this world, if we had ever so much of it, v. 14, 15. It is not only
   a surer, but a more gainful merchandise to trade for wisdom, for
   Christ, and grace, and spiritual blessings, than for silver, and gold,
   and rubies. Suppose a man to have got these in abundance, nay, to have
   all the things he can desire of this world (and who is it that ever
   had?), yet, (1.) All this would not purchase heavenly wisdom; no, it
   would utterly be contemned; it cannot be gotten for gold, Job xxviii.
   15, &c. (2.) All this would not countervail the want of heavenly wisdom
   nor be the ransom of a soul lost by its own folly. (3.) All this would
   not make a man half so happy, no, not in this world, as those are who
   have true wisdom, though they have none of all these things. (4.)
   Heavenly wisdom will procure that for us, and secure that to us, which
   silver, and gold, and rubies, will not be the purchase of.

   2. It is a true happiness; for it is inclusive of, and equivalent to,
   all those things which are supposed to make men happy, v. 16, 17.
   Wisdom is here represented as a bright and bountiful queen, reaching
   forth gifts to her faithful and loving subjects, and offering them to
   all that will submit to her government. (1.) Is length of days a
   blessing? Yes, the most valuable; life includes all good, and therefore
   she offers that in her right hand. Religion puts us into the best
   methods of prolonging life, entitles us to the promises of it, and,
   though our days on earth should be no more than our neighbour's, yet it
   will secure to us everlasting life in a better world. (2.) Are riches
   and honour accounted blessings? They are so, and them she reaches out
   with her left hand. For, as she is ready to embrace those that submit
   to her with both arms, so she is ready to give out to them with both
   hands. They shall have the wealth of this world as far as Infinite
   Wisdom sees good for them; while the true riches, by which men are rich
   towards God, are secured to them. Nor is there any honour, by birth or
   preferment, comparable to that which attends religion; it makes the
   righteous more excellent than his neighbour, recommends men to God,
   commands respect and veneration with all the sober part of mankind, and
   will in the other world make those that are now buried in obscurity to
   shine forth as the sun. (3.) Is pleasure courted as much as any thing?
   It is so, and it is certain that true piety has in it the greatest true
   pleasure. Her ways are ways of pleasantness; the ways in which she has
   directed us to walk are such as we shall find abundance of delight and
   satisfaction in. All the enjoyments and entertainments of sense are not
   comparable to the pleasure which gracious souls have in communion with
   God and doing good. That which is the only right way to bring us to our
   journey's end we must walk in, fair or foul, pleasant or unpleasant;
   but the way of religion, as it is the right way, so it is a pleasant
   way; it is smooth and clean, and strewed with roses: All her paths are
   peace. There is not only peace in the end, but peace in the way; not
   only in the way of religion in general, but in the particular paths of
   that way, in all her paths, all the several acts, instances, and duties
   of it. One does not embitter what the other sweetens, as it is with the
   allays of this world; but they are all peace, not only sweet, but safe.
   The saints enter into peace on this side heaven, and enjoy a present
   sabbatism.

   3. It is the happiness of paradise (v. 18): She is a tree of life. True
   grace is that to the soul which the tree of life would have been, from
   which our first parents were shut out for eating of the forbidden tree.
   It is a seed of immortality, a well of living waters, springing up to
   life eternal. It is an earnest of the New Jerusalem, in the midst of
   which is the tree of life, Rev. xxii. 2; ii. 7. Those that feed and
   feast on this heavenly wisdom shall not only be cured by it of every
   fatal malady, but shall find an antidote against age and death; they
   shall eat and live for ever.

   4. It is a participation of the happiness of God himself, for wisdom is
   his everlasting glory and blessedness, v. 19, 20. This should make us
   in love with the wisdom and understanding which God gives, that the
   Lord by wisdom founded the earth, so that it cannot be removed, nor can
   ever fail of answering all the ends of its creation, to which it is
   admirably and unexceptionably fitted. By understanding he has likewise
   established the heavens and directed all the motions of them in the
   best manner. The heavenly bodies are vast, yet there is no flaw in
   them--numerous, yet no disorder in them--the motion rapid, yet no wear
   or tear; the depths of the sea are broken up, and thence come the
   waters beneath the firmament, and the clouds drop down the dews, the
   waters from above the firmament, and all this by the divine wisdom and
   knowledge; therefore happy is the man that finds wisdom, for he will
   thereby be thoroughly furnished for every good word and work. Christ is
   that Wisdom, by whom the worlds were made and still consist; happy
   therefore are those to whom he is made of God wisdom, for he has
   wherewithal to make good all the foregoing promises of long life,
   riches, and honour; for all the wealth of heaven, earth, and seas, is
   his.

The Excellency of Wisdom.

   21 My son, let not them depart from thine eyes: keep sound wisdom and
   discretion:   22 So shall they be life unto thy soul, and grace to thy
   neck.   23 Then shalt thou walk in thy way safely, and thy foot shall
   not stumble.   24 When thou liest down, thou shalt not be afraid: yea,
   thou shalt lie down, and thy sleep shall be sweet.   25 Be not afraid
   of sudden fear, neither of the desolation of the wicked, when it
   cometh.   26 For the Lord shall be thy confidence, and shall keep thy
   foot from being taken.

   Solomon, having pronounced those happy who not only lay hold on wisdom,
   but retain her, here exhorts us therefore to retain her, assuring us
   that we ourselves shall have the comfort of doing so.

   I. The exhortation is, to have religion's rules always in view and
   always at heart, v. 21. 1. To have them always in view: "My son, let
   them not depart from thy eyes; let not thy eyes ever depart from them
   to wander after vanity. Have them always in mind, and do not forget
   them; be ever and anon thinking of them, and conversing with them, and
   never imagine that thou hast looked upon them long enough and that it
   is time now to lay them by; but, as long as thou livest, keep up and
   cultivate thy acquaintance with them." He who learns to write must
   always have his eye upon his copy, and not let that be out of his
   sight; and to the words of wisdom must those, in like manner, have a
   constant respect, who will walk circumspectly. 2. To have them always
   at heart; for it is in that treasury, the hidden man of the heart, that
   we must keep sound wisdom and discretion, keep to the principles of it
   and keep in the ways of it. It is wealth that is worth keeping.

   II. The argument to enforce this exhortation is taken from the
   unspeakable advantage which wisdom, thus kept, will be of to us. 1. In
   respect of strength and satisfaction: "It will be life to thy soul (v.
   22); it will quicken thee to thy duty when thou beginnest to be
   slothful and remiss; it will revive thee under thy troubles when thou
   beginnest to droop and despond. It will be thy spiritual life, an
   earnest of life eternal." Life to the soul is life indeed. 2. In
   respect of honour and reputation: It shall be grace to thy neck, as a
   chain of gold, or a jewel. Grace to thy jaws (so the word is), grateful
   to thy taste and relish (so some); it shall infuse grace into all thou
   sayest (so others), shall furnish thee with acceptable words, which
   shall gain thee credit. 3. In respect of safety and security. This he
   insists upon in four verses, the scope of which is to show that the
   effect of righteousness (which is the same with wisdom here) is
   quietness and assurance for ever, Isa. xxxii. 17. Good people are taken
   under God's special protection, and therein they may have an entire
   satisfaction. They are safe and may be easy, (1.) In their motions by
   day, v. 23. If our religion be our companion, it will be our convoy:
   "Then shalt thou walk in thy way safely. The natural life, and all that
   belongs to it, shall be under the protection of God's providence; the
   spiritual life, and all its interests, are under the protection of his
   grace; so that thou shalt be kept from falling into sin or trouble."
   Wisdom will direct us into, and keep us in, the safe way, as far as may
   be, from temptation, and will enable us to walk in it with holy
   security. The way of duty is the way of safety. "We are in danger of
   falling, but wisdom will keep thee, that thy foot shall not stumble at
   those things which are an offence and overthrow to many, but which thou
   shalt know how to get over." (2.) In their rest by night, v. 24. In our
   retirements we lie exposed and are most subject to frights. "But keep
   up communion with God, and keep a good conscience, and then when thou
   liest down thou shalt not be afraid of fire, or thieves, or specters,
   or any of the terrors of darkness, knowing that when we, and all our
   friends, are asleep, yet he that keeps Israel and every true-born
   Israelite neither slumbers nor sleeps, and to him thou hast committed
   thyself and taken shelter under the shadow of his wings. Thou shalt lie
   down, and not need to sit up to keep guard; having lain down, thou
   shalt sleep, and not have thy eyes held waking by care and fear; and
   thy sleep shall be sweet and refreshing to thee, being not disturbed by
   any alarms from without or from within," Ps. iv. 8; cxvi. 7. The way to
   have a good night is to keep a good conscience; and the sleep, as of
   the labouring man, so of the wise and godly man, is sweet. (3.) In
   their greatest straits and dangers. Integrity and uprightness will
   preserve us, so that we need not be afraid of sudden fear, v. 25. The
   harms that surprise us, unthought of, giving us no time to arm
   ourselves by consideration, are most likely to put us into confusion.
   But let not the wise and good man forget himself, and then he will not
   give way to any fear that has torment, be the alarm ever so sudden. Let
   him not fear the desolation of the wicked, when it comes, that is, [1.]
   The desolation which the wicked ones make of religion and the
   religious; though it comes, and seems to be just at the door, yet be
   not afraid of it; for, though God may make use of the wicked as
   instruments of his people's correction, yet he will never suffer them
   to be the authors of their desolation. Or rather, [2.] The desolation
   which wicked men will be brought into in a moment. It will come, and
   timorous saints may be apprehensive that they shall be involved in it;
   but let this be their comfort, that though judgments lay waste
   generally, at least promiscuously, yet God knows who are his and how to
   separate between the precious and the vile. Therefore be not afraid of
   that which appears most formidable, for (v. 26) "the Lord shall be not
   only thy protector to keep thee safe, but thy confidence to keep thee
   secure, so that thy foot shall not be taken by thy enemies nor ensnared
   by thy own fears." God has engaged to keep the feet of his saints.

Justice and Kindness Recommended; Caution against Envy.

   27 Withhold not good from them to whom it is due, when it is in the
   power of thine hand to do it.   28 Say not unto thy neighbour, Go, and
   come again, and to morrow I will give; when thou hast it by thee.   29
   Devise not evil against thy neighbour, seeing he dwelleth securely by
   thee.   30 Strive not with a man without cause, if he have done thee no
   harm.   31 Envy thou not the oppressor, and choose none of his ways.
   32 For the froward is abomination to the Lord: but his secret is with
   the righteous.   33 The curse of the Lord is in the house of the
   wicked: but he blesseth the habitation of the just.   34 Surely he
   scorneth the scorners: but he giveth grace unto the lowly.   35 The
   wise shall inherit glory: but shame shall be the promotion of fools.

   True wisdom consists in the due discharge of our duty towards man, as
   well as towards God, in honesty as well as piety, and therefore we have
   here divers excellent precepts of wisdom which relate to our neighbour.

   I. We must render to all their due, both in justice and charity, and
   not delay to do it (v. 27, 28): "Withhold not good from those to whom
   it is due (either for want of love to them or through too much love to
   thy money) when it is in the power of thy hand to do it, for, if it be
   not, it cannot be expected; but it was thy great fault if thou didst,
   by thy extravagances, disable thyself to do justly and show mercy, and
   it ought to be the greatest of thy griefs if God had disabled thee, not
   so much that thou art straitened in thy own comforts and conveniences
   as that thou hast not wherewithal to give to those to whom it is due."
   Withhold it not; this implies that it is called for and expected, but
   that the hand is drawn in and the bowels of compassion are shut up. We
   must not hinder others from doing it, not be ourselves backward to it.
   "If thou hast it by thee to-day, hast it in the power of thy hand, say
   not to thy neighbour, Go thy way for this time, and come at a more
   convenient season, and I will then see what will be done; to-morrow I
   will give; whereas thou art not sure that thou shalt live till
   to-morrow, or that to-morrow thou shalt have it by thee. Be not thus
   loth to part with thy money upon a good account. Make not excuses to
   shift off a duty that must be done, nor delight to keep thy neighbour
   in pain and in suspense, nor to show the authority which the giver has
   over the beggar; but readily and cheerfully, and from a principle of
   conscience towards God, give good to those to whom it is due," to the
   lords and owners of it (so the word is), to those who upon any account
   are entitled to it. This requires us, 1. To pay our just debts without
   fraud, covin, or delay. 2. To give wages to those who have earned them.
   3. To provide for our relations, and those that have dependence on us,
   for to them it is due. 4. To render dues both to church and state,
   magistrates and ministers. 5. To be ready to all acts of friendship and
   humanity, and in every thing to be neighbourly; for these are things
   that are due by the law of doing as we would be done by. 6. To be
   charitable to the poor and necessitous. If others want the necessary
   supports of life, and we have wherewithal to supply them, we must look
   upon it as due to them and not withhold it. Alms are called
   righteousness because they are a debt to the poor, and a debt which we
   must not defer to pay, Bis dat, qui cito dat--He gives twice who gives
   speedily.

   II. We must never design any hurt or harm to any body (v. 29): "Devise
   not evil against thy neighbour; do not contrive how to do him an
   ill-turn undiscovered, to prejudice him in his body, goods, or good
   name, and the rather because he dwells securely by thee, and, having
   given thee no provocation, entertains no jealousy or suspicion of thee,
   and therefore is off his guard." It is against the laws both of honour
   and friendship to do a man an ill-turn and give him no warning. Cursed
   be he that smites his neighbour secretly. It is a most base ungrateful
   thing, if our neighbours have a good opinion of us, that we will do
   them no harm, and we thence take advantage to cheat and injure them.

   III. We must not be quarrelsome and litigious (v. 30): "Do not strive
   with a man without cause; contend not for that which thou hast no title
   to; resent not that as a provocation which peradventure was but an
   oversight. Never trouble thy neighbour with frivolous complaints and
   accusations, or vexatious law-suits, when either there is no harm done
   thee or none worth speaking of, or thou mightest right thyself in a
   friendly way." Law must be the last refuge; for it is not only our
   duty, but our interest, as much as in us lies, to live peaceably with
   all men. When accounts are balanced, it will be found there is little
   got by striving.

   IV. We must not envy the prosperity of evil-doers, v. 31. This caution
   is the same with that which is so much insisted on, Ps. xxxvii. "Envy
   not the oppressor; though he be rich and great, though he live in ease
   and pleasure, and make all about him to stand in awe of him, yet do not
   think him a happy man, nor wish thyself in his condition. Choose none
   of his ways; do not imitate him, nor take the courses he takes to
   enrich himself. Never think of doing as he does, though thou wert sure
   to get by it all that he has, for it would be dearly bought." Now, to
   show what little reason saints have to envy sinners, Solomon here, in
   the last four verses of the chapter, compares the condition of sinners
   and saints together (as his father David had done, Ps. xxxvii.), sets
   the one over against the other, that we may see how happy the saints
   are, though they be oppressed, and how miserable the wicked are, though
   they be oppressors. Men are to be judged of as they stand with God, and
   as he judges of them, not as they stand in the world's books. Those are
   in the right who are of God's mind; and, if we be of his mind, we shall
   see, whatever pretence one sinner may have to envy another, that saints
   are so happy themselves that they have no reason at all to envy any
   sinner, though his condition be ever so prosperous. For, 1. Sinners are
   hated of God, but saints are beloved, v. 32. The froward sinners, who
   are continually going from-ward him, whose lives are a perverse
   contradiction to his will, are abomination to the Lord. He that hates
   nothing that he has made yet abhors those who have thus marred
   themselves; they are not only abominable in his sight, but an
   abomination. The righteous therefore have no reason to envy them, for
   they have his secret with them; they are his favourites; he has that
   communion with them which is a secret to the world and in which they
   have a joy that a stranger does not intermeddle with; he communicates
   to them the secret tokens of his love; his covenant is with them; they
   know his mind, and the meanings and intentions of his providence,
   better than others can. Shall I hide from Abraham the thing that I do?
   2. Sinners are under the curse of God, they and their houses; saints
   are under his blessing, they and their habitation, v. 33. The wicked
   has a house, a strong and stately dwelling perhaps, but the curse of
   the Lord is upon it, it is in it, and, though the affairs of the family
   may prosper, yet the very blessings are curses, Mal. ii. 2. There is
   leanness in the soul, when the body is fed to the full, Ps. cvi. 15.
   The curse may work silently and slowly; but it is as a fretting
   leprosy; it will consume the timber thereof and the stones thereof,
   Zech. v. 4; Hab. ii. 11. The just have a habitation, a poor cottage
   (the word is used for sheep-cotes), a very mean dwelling; but God
   blesses it; he is continually blessing it, from the beginning of the
   year to the end of it. The curse or blessing of God is upon the house
   according as the inhabitants are wicked or godly; and it is certain
   that a blessed family, though poor, has no reason to envy a cursed
   family, though rich. 3. God puts contempt upon sinners, but shows
   respect to saints, v. 34. (1.) Those who exalt themselves shall
   certainly be abased: Surely he scorns the scorners. Those who scorn to
   submit to the discipline of religion, scorn to take God's yoke upon
   them, scorn to be beholden to his grace, who scoff at godliness and
   godly people, and take a pleasure in bantering and exposing them, God
   will scorn them, and lay them open to scorn before all the world. He
   despises their impotent malice, sits in heaven and laughs at them, Ps.
   ii. 4. He retaliates upon them (Ps. xviii. 26); he resists the proud.
   (2.) Those who humble themselves shall be exalted, for he gives grace
   to the lowly; he works that in them which puts honour upon them and for
   which they are accepted of God and approved of men. Those who patiently
   bear contempt from scornful men shall have respect from God and all
   good men, and then they have no reason to envy the scorners or to
   choose their ways. 4. The end of sinners will be everlasting shame, the
   end of saints endless honour, v. 35. (1.) Saints are wise men, and act
   wisely for themselves; for though their religion now wraps them up in
   obscurity, and lays them open to reproach, yet they are sure to inherit
   glory at last, the far more exceeding and eternal weight of glory. They
   shall have it, and have it by inheritance, the sweetest and surest
   tenure. God gives them grace (v. 34), and therefore they shall inherit
   glory, for grace is glory, 2 Cor. iii. 18. It is glory begun, the
   earnest of it, Ps. lxxxiv. 11. (2.) Sinners are fools, for they are not
   only preparing disgrace for themselves, but at the same time flattering
   themselves with a prospect of honour, as if they only took the way to
   be great. Their end will manifest their folly: Shame shall be their
   promotion. And it will be so much the more their punishment as it will
   come instead of their promotion; it will be all the promotion they must
   ever expect, that God will be glorified in their everlasting confusion.
     __________________________________________________________________

P R O V E R B S

  CHAP. IV.

   When the things of God are to be taught precept must be upon precept,
   and line upon line, not only because the things themselves are of great
   worth and weight, but because men's minds, at the best, are unapt to
   admit them and commonly prejudiced against them; and therefore Solomon,
   in this chapter, with a great variety of expression and a pleasant
   powerful flood of divine eloquence, inculcates the same things that he
   had pressed upon us in the foregoing chapters. Here is, I. An earnest
   exhortation to the study of wisdom, that is, of true religion and
   godliness, borrowed from the good instructions which his father gave
   him, and enforced with many considerable arguments, ver. 1-13. II. A
   necessary caution against bad company and all fellowship with the
   unfruitful works of darkness, ver. 14-19. III. Particular directions
   for the attaining and preserving of wisdom, and bringing forth the
   fruits of it, ver. 20-27. So plainly, so pressingly, is the case laid
   before us, that we shall be for ever inexcusable if we perish in our
   folly.

Parental Instructions.

   1 Hear, ye children, the instruction of a father, and attend to know
   understanding.   2 For I give you good doctrine, forsake ye not my law.
     3 For I was my father's son, tender and only beloved in the sight of
   my mother.   4 He taught me also, and said unto me, Let thine heart
   retain my words: keep my commandments, and live.   5 Get wisdom, get
   understanding: forget it not; neither decline from the words of my
   mouth.   6 Forsake her not, and she shall preserve thee: love her, and
   she shall keep thee.   7 Wisdom is the principal thing; therefore get
   wisdom: and with all thy getting get understanding.   8 Exalt her, and
   she shall promote thee: she shall bring thee to honour, when thou dost
   embrace her.   9 She shall give to thine head an ornament of grace: a
   crown of glory shall she deliver to thee.   10 Hear, O my son, and
   receive my sayings; and the years of thy life shall be many.   11 I
   have taught thee in the way of wisdom; I have led thee in right paths.
     12 When thou goest, thy steps shall not be straitened; and when thou
   runnest, thou shalt not stumble.   13 Take fast hold of instruction;
   let her not go: keep her; for she is thy life.

   Here we have,

   I. The invitation which Solomon gives to his children to come and
   receive instruction from him (v. 1, 2): Hear, you children, the
   instruction of a father. That is, 1. "Let my own children, in the first
   place, receive and give good heed to those instructions which I set
   down for the use of others also." Note, Magistrates and ministers, who
   are entrusted with the direction of larger societies, are concerned to
   take a more than ordinary care for the good instruction of their own
   families; from this duty their public work will by no means excuse
   them. This charity must begin at home, though it must not end there;
   for he that has not his children in subjection with all gravity, and
   does not take pains in their good education, how shall he do his duty
   as he ought to the church of God? 1 Tim. iii. 4, 5. The children of
   those that are eminent for wisdom and public usefulness ought to
   improve in knowledge and grace in proportion to the advantages they
   derive from their relation to such parents. Yet it may be observed, to
   save both the credit and the comfort of those parents whose children do
   not answer the hopes that arose from their education, that Rehoboam,
   the son of Solomon, was far from being either one of the wisest or one
   of the best. We have reason to think that thousands have got more good
   by Solomon's proverbs than his own son did, to whom they seem to have
   been dedicated. 2. Let all young people, in the days of their childhood
   and youth, take pains to get knowledge and grace, for that is their
   learning age, and then their minds are formed and seasoned. He does not
   say, My children, but You children. We read but of one son that Solomon
   had of his own; but (would you think it?) he is willing to set up for a
   schoolmaster, and to teach other people's children! for at that age
   there is most hope of success; the branch is easily bent when it is
   young and tender. 3. Let all that would receive instruction come with
   the disposition of children, though they be grown persons. Let all
   prejudices be laid aside, and the mind be as white paper. let them be
   dutiful, tractable, and self-diffident, and take the word as the word
   of a father, which comes both with authority and with affection. We
   must see it coming from God as our Father in heaven, to whom we pray,
   from whom we expect blessings, the Father of our spirits, to whom we
   ought to be in subjection, that we may live. We must look upon our
   teachers as our fathers, who love us and seek our welfare; and
   therefore though the instruction carry in it reproof and correction,
   for so the word signifies, yet we must bid it welcome. Now, (1.) To
   recommend it to us, we are told, not only that it is the instruction of
   a father, but that it is understanding, and therefore should be welcome
   to intelligent creatures. Religion has reason on its side, and we are
   taught it by fair reasoning. It is a law indeed (v. 2), but that law is
   founded upon doctrine, upon unquestionable principles of truth, upon
   good doctrine, which is not only faithful, but worthy of all
   acceptation. If we admit the doctrine, we cannot but submit to the law.
   (2.) To rivet it in us, we are directed to receive it as a gift, to
   attend to it with all diligence, to attend so as to know it, for
   otherwise we cannot do it, and not to forsake it by disowning the
   doctrine or disobeying the law.

   II. The instructions he gives them. Observe,

   1. How he came by these instructions; he had them from his parents, and
   teaches his children the same that they taught him, v. 3, 4. Observe,
   (1.) His parents loved him, and therefore taught him: I was my father's
   son. David had many sons, but Solomon was his son indeed, as Isaac is
   called (Gen. xvii. 19) and for the same reason, because on him the
   covenant was entailed. He was his father's darling, above any of his
   children. God had a special kindness for Solomon (the prophet called
   him Jedidiah, because the Lord loved him, 2 Sam. xii. 25), and for that
   reason David had a special kindness for him, for he was a man after
   God's own heart. If parents may ever love one child better than
   another, it must not be till it plainly appears that God does so. He
   was tender, and only beloved, in the sight of his mother. Surely there
   was a manifest reason for making such a distinction when both the
   parents made it. Now we see how they showed their love; they catechised
   him, kept him to his book, and held him to a strict discipline. Though
   he was a prince, and heir-apparent to the crown, yet they did not let
   him live at large; nay, therefore they tutored him thus. And perhaps
   David was the more strict with Solomon in his education because he had
   seen the ill effects of an undue indulgence in Adonijah, whom he had
   not crossed in any thing (1 Kings i. 6), as also in Absalom. (2.) What
   his parents taught him he teaches others. Observe, [1.] When Solomon
   was grown up he not only remembered, but took a pleasure in repeating,
   the good lessons his parents taught him when he was a child. He did not
   forget them, so deep were the impressions they made upon him. He was
   not ashamed of them, such a high value had he for them, nor did he look
   upon them as the childish things, the mean things, which, when he
   became a man, a king, he should put away, as a disparagement to him;
   much less did he repeat them: as some wicked children have done, to
   ridicule them, and make his companions merry with them, priding himself
   that he had got clear from grave lessons and restraints. [2.] Though
   Solomon was a wise man himself, and divinely inspired, yet, when he was
   to teach wisdom, he did not think it below him to quote his father and
   to make use of his words. Those that would learn well, and teach well,
   in religion, must not affect new-found notions and new-coined phrases,
   so as to look with contempt upon the knowledge and language of their
   predecessors; if we must keep to the good old way, why should we scorn
   the good old words? Jer. vi. 16. [3.] Solomon, having been well
   educated by his parents, thought himself thereby obliged to give his
   children a good education, the same that his parents had given him; and
   this is one way in which we must requite our parents for the pains they
   took with us, even by showing piety at home, 1 Tim. v. 4. They taught
   us, not only that we might learn ourselves, but that we might teach our
   children, the good knowledge of God, Ps. lxxviii. 6. And we are false
   to a trust if we do not; for the sacred deposit of religious doctrine
   and law was lodged in our hands with a charge to transmit it pure and
   entire to those that shall come after us, 2 Tim. ii. 2. [4.] Solomon
   enforces his exhortations with the authority of his father David, a man
   famous in his generation upon all accounts. Be it taken notice of, to
   the honour of religion, that the wisest and best men in every age have
   been most zealous, not only for the practice of it themselves, but for
   the propagating of it to others; and we should therefore continue in
   the things which we have learned, knowing of whom we have learned them,
   2 Tim. iii. 14.

   2. What these instructions were, v. 4-13.

   (1.) By way of precept and exhortation. David, in teaching his son,
   though he was a child of great capacity and quick apprehension, yet to
   show that he was in good earnest, and to affect his child the more with
   what he said, expressed himself with great warmth and importunity, and
   inculcated the same thing again and again. So children must be taught.
   Deut. vi. 7, Thou shalt whet them diligently upon thy children. David,
   though he was a man of public business, and had tutors for his son,
   took all this pains with him himself.

   [1.] He recommends to him his Bible and his catechism, as the means,
   his father's words (v. 4), the words of his mouth (v. 5), his sayings
   (v. 10), all the good lessons he had taught him; and perhaps he means
   particularly the book of Psalms, many of which were Maschils--psalms of
   instruction, and two of them are expressly said to be for Solomon.
   These, and all his other words, Solomon must have an eye to. First, He
   must hear and receive them (v. 10), diligently attend to them, and
   imbibe them, as the earth drinks in the rain that comes often upon it,
   Heb. vi. 7. God thus bespeaks our attention to his word: Hear, O my
   son! and receive my sayings. Secondly, He must hold fast the form of
   sound words which his father gave him (v. 4): Let thy heart retain my
   words; and except the word be hid in the heart, lodged in the will and
   affections, it will not be retained. Thirdly, He must govern himself by
   them: Keep my commandments, obey them, and that is the way to increase
   in the knowledge of them, John vii. 17. Fourthly, He must stick to them
   and abide by them: "Decline not from the words of my mouth (v. 5), as
   fearing they will be too great a check upon thee, but take fast hold of
   instruction (v. 13), as being resolved to keep thy hold and never let
   it go." Those that have a good education, though they strive to shake
   it off, will find it hang about them a great while, and, if it do not,
   their case is very sad.

   [2.] He recommends to him wisdom and understanding as the end to be
   aimed at in the use of these means; that wisdom which is the principal
   wisdom, get that. Quod caput est sapientia eam acquire sapientiam--Be
   sure to mind that branch of wisdom which is the top branch of it, and
   that is the fear of God, ch. i. 7. Junius and Tremellius. A principle
   of religion in the heart is the one thing needful; therefore, First,
   Get this wisdom, get this understanding, v. 5. And again, "Get wisdom,
   and with all thy getting, get understanding, v. 7. Pray for it, take
   pains for it, give diligence in the use of all appointed means to
   attain it. Wait at wisdom's gate, Prov. viii. 34. Get dominion over thy
   corruptions, which are thy follies: get possession of wise principles
   and the habits of wisdom. Get wisdom by experience, get it above all
   thy getting; be more in care and take more pains to get this than to
   get the wealth of this world; whatever thou forgettest, get this,
   reckon it a great achievement, and pursue it accordingly." True wisdom
   is God's gift, and yet we are here commanded to get it, because God
   gives it to those that labour for it; yet, after all, we must not say,
   Our might and the power of our hand have gotten us this wealth.
   Secondly, Forget her not (v. 5), forsake her not (v. 6), let her not go
   (v. 13), but keep her. Those that have got this wisdom must take heed
   of losing it again by returning to folly: it is indeed a good part,
   that shall not be taken from us; but then we must take heed lest we
   throw it from us, as those do that forget it first, and let it slip out
   of their minds, and then forsake it and turn out of its good ways. That
   good thing which is committed to us we must keep, and not let it drop,
   through carelessness, nor suffer it to be forced from us, nor suffer
   ourselves to be wheedled out of it; never let go such a jewel. Thirdly,
   Love her (v. 6), and embrace her (v. 8), as worldly men love their
   wealth and set their hearts upon it. Religion should be very dear to
   us, dearer than any thing in this world; and, if we cannot reach to be
   great masters of wisdom, yet let us be true lovers of it; and what
   grace we have let us embrace it with a sincere affection, as those that
   admire its beauty. Fourthly, "Exalt her, v. 8. Always keep up high
   thoughts of religion, and do all thou canst to bring it into
   reputation, and maintain the credit of it among men. Concur with God in
   his purpose, which is to magnify the law and make it honourable, and do
   what thou canst to serve that purpose." Let Wisdom's children not only
   justify her, but magnify her, and prefer her before that which is
   dearest to them in this world. In honouring those that fear the Lord,
   though they are low in the world, and in regarding a poor wise man, we
   exalt wisdom.

   (2.) By way of motive and inducement thus to labour for wisdom, and
   submit to the guidance of it, consider, [1.] It is the main matter, and
   that which ought to be the chief and continual care of every man in
   this life (v. 7): Wisdom is the principal thing; other things which we
   are solicitous to get and keep are nothing to it. It is the whole of
   man, Eccl. xii. 13. It is that which recommends us to God, which
   beautifies the soul, which enables us to answer the end of our
   creation, to live to some good purpose in the world, and to get to
   heaven at last; and therefore it is the principal thing. [2.] It has
   reason and equity on its side (v. 11): "I have taught thee in the way
   of wisdom, and so it will be found to be at last. I have led thee, not
   in the crooked ways of carnal policy, which does wrong under colour of
   wisdom, but in right paths, agreeable to the eternal rules and reasons
   of good and evil." The rectitude of the divine nature appears in the
   rectitude of all the divine laws. Observe, David not only taught his
   son by good instructions, but led him both by a good example and by
   applying general instructions to particular cases; so that nothing was
   wanting on his part to make him wise. [3.] It would be much for his own
   advantage: "If thou be wise and good, thou shalt be so for thyself."
   First, "It will be thy life, thy comfort, thy happiness; it is what
   thou canst not live without:" Keep my commandments and live, v. 4. That
   of our Saviour agrees with this, If thou wilt enter into life, keep the
   commandments, Matt. xix. 17. It is upon pain of death, eternal death,
   and in prospect of life, eternal life, that we are required to be
   religious. "Receive wisdom's sayings, and the years of thy life shall
   be many (v. 10), as many in this world as Infinite Wisdom sees fit, and
   in the other world thou shalt live that life the years of which shall
   never be numbered. Keep her therefore, whatever it cost thee, for she
   is thy life, v. 13. All thy satisfaction will be found in this;" and a
   soul without true wisdom and grace is really a dead soul. Secondly, "It
   will be thy guard and guide, thy convoy and conductor, through all the
   dangers and difficulties of thy journey through this wilderness. Love
   wisdom, and cleave to her, and she shall preserve thee, she shall keep
   thee (v. 6) from sin, the worst of evils, the worst of enemies; she
   shall keep thee from hurting thyself, and then none else can hurt
   thee." As we say, "Keep thy shop, and thy shop will keep thee;" so,
   "Keep thy wisdom, and thy wisdom will keep thee." It will keep us from
   straits and stumbling-blocks in the management of ourselves and our
   affairs, v. 12. 1. That our steps be not straitened when we go, that we
   bring not ourselves into such straits as David was in, 2 Sam. xxiv. 14.
   Those that make God's word their rule shall walk at liberty, and be at
   ease in themselves. 2. That our feet do not stumble when we run. If
   wise and good men be put upon sudden resolves, the certain rule of
   God's word which they go by will keep them even then from stumbling
   upon any thing that may be pernicious. Integrity and uprightness will
   preserve us. Thirdly, "It will be thy honour and reputation (v. 8):
   Exalt wisdom (do thou but show thy good-will to her advancement) and
   though she needs not thy service she will abundantly recompense it, she
   shall promote thee, she shall bring thee to honour." Solomon was to be
   a king, but his wisdom and virtue would be more his honour than his
   crown or purple; it was that for which all his neighbours had him so
   much in veneration; and no doubt, in his reign and David's, wise and
   good men stood fairest for preferment. However, religion will, first or
   last, bring all those to honour that cordially embrace her; they shall
   be accepted of God, respected by all wise men, owned in the great day,
   and shall inherit everlasting glory. This he insists on (v. 9): "She
   shall give to thy head an ornament of grace in this world, shall
   recommend thee both to God and man, and in the other world a crown of
   glory shall she deliver to thee, a crown that shall never totter, a
   crown of glory that shall never wither." That is the true honour which
   attends religion. Nobilitas sola est atique unica virtus--Virtue is the
   only nobility! David having thus recommended wisdom to his son, no
   marvel that when God bade him ask what he would he prayed, Lord, give
   me a wise and an understanding heart. We should make it appear by our
   prayers how well we are taught.

Cautions against Bad Company.

   14 Enter not into the path of the wicked, and go not in the way of evil
   men.   15 Avoid it, pass not by it, turn from it, and pass away.   16
   For they sleep not, except they have done mischief; and their sleep is
   taken away, unless they cause some to fall.   17 For they eat the bread
   of wickedness, and drink the wine of violence.   18 But the path of the
   just is as the shining light, that shineth more and more unto the
   perfect day.   19 The way of the wicked is as darkness: they know not
   at what they stumble.

   Some make David's instructions to Solomon, which began v. 4, to
   continue to the end of the chapter; nay, some continue them to the end
   of the ninth chapter; but it is more probable that Solomon begins here
   again, if not sooner. In these verses, having exhorted us to walk in
   the paths of wisdom, he cautions us against the path of the wicked. 1.
   We must take heed of the ways of sin and avoid them, every thing that
   looks like sin and leads to it. 2. In order to this we must keep out of
   the ways of sinners, and have no fellowship with them. For fear of
   falling into wicked courses, we must shun wicked company. Here is,

   I. The caution itself, v. 14, 15. 1. We must take heed of falling in
   with sin and sinners: Enter not into the paths of the wicked. Our
   teacher, having like a faithful guide shown us the right paths (v. 11),
   here warns us of the by-paths into which we are in danger of being
   drawn aside. Those that have been well educated, and trained up in the
   way they should go, let them never turn aside into the way they should
   not go; let them not so much as enter into it, no, not to make trial of
   it, lest it prove a dangerous experiment and difficult to retreat with
   safety. "Venture not into the company of those that are infected with
   the plague, no, not though thou think thyself guarded with an
   antidote." 2. If at any time we are inveigled into an evil way, we must
   hasten out of it. "If, ere thou wast aware, thou didst enter in at the
   gate, because it was wide, go not on in the way of evil men. As soon as
   thou art made sensible of thy mistake, retire immediately, take not a
   step more, stay not a minute longer, in the way that certainly leads to
   destruction." 3. We must dread and detest the ways of sin and sinners,
   and decline them with the utmost care imaginable. "The way of evil men
   may seem a pleasant way and sociable, and the nearest way to the
   compassing of some secular end we may have in view; but it is an evil
   way, and will end ill, and therefore if thou love thy God and thy soul
   avoid it, pass not by it, that thou mayest not be tempted to enter into
   it; and, if thou find thyself near it, turn from it and pass away, and
   get as far off it as thou canst." The manner of expression intimates
   the imminent danger we are in, the need we have of this caution, and
   the great importance of it, and that our watchmen are, or should be, in
   good earnest, in giving us warning. It intimates likewise at what a
   distance we should keep from sin and sinners; he does not say, Keep at
   a due distance, but at a great distance, the further the better; never
   think you can get far enough from it. Escape for thy life: look not
   behind thee.

   II. The reasons to enforce this caution.

   1. "Consider the character of the men whose way thou art warned to
   shun." They are mischievous men (v. 16, 17); they not only care not
   what hurt they do to those that stand in their way, but it is their
   business to do mischief, and their delight, purely for mischief-sake.
   They are continually designing and endeavouring to cause some to fall,
   to ruin them body and soul. Wickedness and malice are in their nature,
   and violence is in all their actions. They are spiteful in the highest
   degree; for, (1.) Mischief is rest and sleep to them. As much
   satisfaction as a covetous man has when he has got money, an ambitious
   man when he has got preferment, and a good man when he has done good,
   so much have they when they have said or done that which is injurious
   and ill-natured; and they are extremely uneasy if they cannot get their
   envy and revenge gratified, as Haman, to whom every thing was
   unpleasant as long as Mordecai was unhanged. It intimates likewise how
   restless and unwearied they are in their mischievous pursuits; they
   will rather be deprived of sleep than of the pleasure of being
   vexatious. (2.) Mischief is meat and drink to them; they feed and feast
   upon it. They eat the bread of the wickedness (they eat up my people as
   they eat bread, Ps. xiv. 4) and drink the wine of violence (v. 17),
   drink iniquity like water, Job xv. 16. All they eat and drink is got by
   rapine and oppression. Do wicked men think the time lost in which they
   are not doing hurt? Let good men make it as much their business and
   delight to do good. Amici, diem perdidi--Friends, I have lost a day.
   And let all that are wise, and wish well to themselves, avoid the
   society of the wicked; for, [1.] It is very scandalous; for there is no
   disposition of mind that is a greater reproach to human nature, a
   greater enemy to human society, a bolder defiance to God and
   conscience, that has more of the devil's image in it, or is more
   serviceable to his interests, than a delight to do mischief and to vex,
   and hurt, and ruin every body. [2.] It is very dangerous. "Shun those
   that delight to do mischief as thou tenderest thy own safety; for,
   whatever friendship they may pretend, one time or other they will do
   thee mischief; thou wilt ruin thyself if thou dost concur with them
   (ch. i. 18) and they will ruin thee if thou dost not."

   2. "Consider the character of the way itself which thou art warned to
   shun, compared with the right way which thou art invited to walk in."

   (1.) The way of righteousness is light (v. 18): The path of the just,
   which they have chosen, and in which they walk, is as light; the light
   shines on their ways (Job xxii. 28) and makes them both safe and
   pleasant. Christ is their way and he is the light. They are guided by
   the word of God and that is a light to their feet; they themselves are
   light in the Lord and they walk in the light as he is in the light.
   [1.] It is a shining light. Their way shines to themselves in the joy
   and comfort of it; it shines before others in the lustre and honour of
   it; it shines before men, who see their good works, Matt. v. 16. They
   go on in their way with a holy security and serenity of mind, as those
   that walk in the light. It is as the morning-light, which shines out of
   obscurity (Isa. lviii. 8, 10) and puts an end to the works of darkness.
   [2.] It is a growing light; it shines more and more, not like the light
   of a meteor, which soon disappears, or that of a candle, which burns
   dim and burns down, but like that of the rising sun, which goes forward
   shining, mounts upward shining. Grace, the guide of this way, is
   growing; he that has clean hands shall be stronger and stronger. That
   joy which is the pleasure of this way, that honour which is the
   brightness of it, and all that happiness which is indeed its light,
   shall be still increasing. [3.] It will arrive, in the end, at the
   perfect day. The light of the dayspring will at length be noon-day
   light, and it is this that the enlightened soul is pressing towards.
   The saints will not be perfect till they come to heaven, but there they
   shall themselves shine as the sun when he goes forth in his strength,
   Matt. xiii. 43. Their graces and joys shall be all consummate.
   Therefore it is our wisdom to keep close to the path of the just.

   (2.) The way of sin is as darkness, v. 19. The works he had cautioned
   us not to have fellowship with are works of darkness. What true
   pleasure and satisfaction can those have who know no pleasure and
   satisfaction but what they have in doing mischief? What sure guide have
   those that cast God's word behind them? The way of the wicked is dark,
   and therefore dangerous; for they stumble and yet know not at what they
   stumble. They fall into sin, but are not aware which way the temptation
   came by which they were overthrown, and therefore know not how to avoid
   it the next time. They fall into trouble, but never enquire wherefore
   God contends with them; they consider not that they do evil, nor what
   will be in the end of it, Ps. lxxxii. 5; Job xviii. 5, 6. This is the
   way we are directed to shun.

Parental Instructions.

   20 My son, attend to my words; incline thine ear unto my sayings.   21
   Let them not depart from thine eyes; keep them in the midst of thine
   heart.   22 For they are life unto those that find them, and health to
   all their flesh.   23 Keep thy heart with all diligence; for out of it
   are the issues of life.   24 Put away from thee a froward mouth, and
   perverse lips put far from thee.   25 Let thine eyes look right on, and
   let thine eyelids look straight before thee.   26 Ponder the path of
   thy feet, and let all thy ways be established.   27 Turn not to the
   right hand nor to the left: remove thy foot from evil.

   Solomon, having warned us not to do evil, here teaches us how to do
   well. It is not enough for us to shun the occasions of sin, but we must
   study the methods of duty.

   I. We must have a continual regard to the word of God and endeavour
   that it may be always ready to us.

   1. The sayings of wisdom must be our principles by which we must govern
   ourselves, our monitors to warn us of duty and danger; and therefore,
   (1.) We must receive them readily: "Incline thy ear to them (v. 20);
   humbly bow to them; diligently listen to them." The attentive hearing
   of the word of God is a good sign of a work of grace begun in the heart
   and a good means of carrying it on. It is to be hoped that those are
   resolved to do their duty who are inclined to know it. (2.) We must
   retain them carefully (v. 21); we must lay them before us as our rule:
   "Let them not depart from thy eyes; view them, review them, and in
   every thing aim to conform to them." We must lodge them within us, as a
   commanding principle, the influences of which are diffused throughout
   the whole man: "Keep them in the midst of thy heart, as things dear to
   thee, and which thou art afraid of losing." Let the word of God be
   written in the heart, and that which is written there will remain.

   2. The reason why we must thus make much of the words of wisdom is
   because they will be both food and physic to us, like the tree of life,
   Rev. xxii. 2; Ezek. xlvii. 12. Those that seek and find them, find and
   keep them, shall find in them, (1.) Food: For they are life unto those
   that find them, v. 22. As the spiritual life was begun by the word as
   the instrument of it, so by the same word it is still nourished and
   maintained. We could not live without it; we may by faith live upon it.
   (2.) Physic. They are health to all their flesh, to the whole man, both
   body and soul; they help to keep both in good plight. They are health
   to all flesh, so the LXX. There is enough to cure all the diseases of
   this distempered world. They are a medicine to all their flesh (so the
   word is), to all their corruptions, for they are called flesh, to all
   their grievances, which are as thorns in the flesh. There is in the
   word of God a proper remedy for all our spiritual maladies.

   II. We must keep a watchful eye and a strict hand upon all the motions
   of our inward man, v. 23. Here is, 1. A great duty required by the laws
   of wisdom, and in order to our getting and preserving wisdom: Keep thy
   heart with all diligence. God, who gave us these souls, gave us a
   strict charge with them: Man, woman, keep thy heart; take heed to thy
   spirit, Deut. iv. 9. We must maintain a holy jealousy of ourselves, and
   set a strict guard, accordingly, upon all the avenues of the soul; keep
   our hearts from doing hurt and getting hurt, from being defiled by sin
   and disturbed by trouble; keep them as our jewel, as our vineyard; keep
   a conscience void of offence; keep out bad thoughts; keep up good
   thoughts; keep the affections upon right objects and in due bounds.
   Keep them with all keepings (so the word is); there are many ways of
   keeping things--by care, by strength, by calling in help, and we must
   use them all in keeping our hearts; and all little enough, so deceitful
   are they, Jer. xvii. 9. Or above all keepings; we must keep our hearts
   with more care and diligence than we keep any thing else. We must keep
   our eyes (Job xxxi. 1), keep our tongues (Ps. xxxiv. 13), keep our feet
   (Eccl. v. 1), but, above all, keep our hearts. 2. A good reason given
   for this care, because out of it are the issues of life. Out of a heart
   well kept will flow living issues, good products, to the glory of God
   and the edification of others. Or, in general, all the actions of the
   life flow from the heart, and therefore keeping that is making the tree
   good and healing the springs. Our lives will be regular or irregular,
   comfortable or uncomfortable, according as our hearts are kept or
   neglected.

   III. We must set a watch before the door of our lips, that we offend
   not with out tongue (v. 24): Put away from thee a froward mouth and
   perverse lips. Our hearts being naturally corrupt, out of them a great
   deal of corrupt communication is apt to come, and therefore we must
   conceive a great dread and detestation of all manner of evil words,
   cursing, swearing, lying, slandering, brawling, filthiness, and foolish
   talking, all which come from a froward mouth and perverse lips, that
   will not be governed either by reason or religion, but contradict both,
   and which are as unsightly and ill-favoured before God as a crooked
   distorted mouth drawn awry is before men. All manner of tongue sins, we
   must, by constant watchfulness and stedfast resolution, put from us,
   put far from us, abstaining from all words that have an appearance of
   evil and fearing to learn any such words.

   IV. We must make a covenant with our eyes: "Let them look right on and
   straight before thee, v. 24. Let the eye be fixed and not wandering;
   let it not rove after every thing that presents itself, for then it
   will be diverted form good and ensnared in evil. Turn it from beholding
   vanity; let thy eye be single and not divided; let thy intentions be
   sincere and uniform, and look not asquint at any by-end." We must keep
   our eye upon our Master, and be careful to approve ourselves to him;
   keep our eye upon our rule, and conform to that; keep our eye upon our
   mark, the prize of the high calling, and direct all towards that.
   Oculum in metam--The eye upon the goal.

   V. We must act considerately in all we do (v. 26): Ponder the path of
   thy feet, weigh it (so the word is); "put the word of God in one scale,
   and what thou hast done, or art about to do, in the other, and see how
   they agree; be nice and critical in examining whether thy way be good
   before the Lord and whether it will end well." We must consider our
   past ways and examine what we have done, and our present ways, what we
   are doing, whither we are going, and see that we walk circumspectly. It
   concerns us to consider what are the duties and what the difficulties,
   what are the advantages and what the dangers, of our way, that we may
   act accordingly. "Do nothing rashly."

   VI. We must act with steadiness, caution, and consistency: "Let all thy
   ways be established (v. 26) and be not unstable in them, as the
   double-minded man is; halt not between two, but go on in an even
   uniform course of obedience; turn not to the right hand not to the
   left, for there are errors on both hands, and Satan gains his point if
   he prevails to draw us aside either way. Be very careful to remove thy
   foot from evil; take heed of extremes, for in them there is evil, and
   let thy eyes look right on, that thou mayest keep the golden mean."
   Those that would approve themselves wise must always be watchful.
     __________________________________________________________________

P R O V E R B S

  CHAP. V.

   The scope of this chapter is much the same with that of ch. ii. To
   write the same things, in other words, ought not to be grievous, for it
   is safe, Phil. iii. 1. Here is, I. An exhortation to get acquaintance
   with and submit to the laws of wisdom in general, ver. 2. II. A
   particular caution against the sin of whoredom, ver. 3-14. III.
   Remedies prescribed against that sin. 1. Conjugal love, ver. 15-20. 2.
   A regard to God's omniscience, ver. 21. 3. A dread of the miserable end
   of wicked people, ver. 22, 23. And all little enough to arm young
   people against those fleshly lusts which war against the soul.

Parental Instructions; Cautions against Sensuality.

   1 My son, attend unto my wisdom, and bow thine ear to my understanding:
     2 That thou mayest regard discretion, and that thy lips may keep
   knowledge.   3 For the lips of a strange woman drop as an honeycomb,
   and her mouth is smoother than oil:   4 But her end is bitter as
   wormwood, sharp as a twoedged sword.   5 Her feet go down to death; her
   steps take hold on hell.   6 Lest thou shouldest ponder the path of
   life, her ways are moveable, that thou canst not know them.   7 Hear me
   now therefore, O ye children, and depart not from the words of my
   mouth.   8 Remove thy way far from her, and come not nigh the door of
   her house:   9 Lest thou give thine honour unto others, and thy years
   unto the cruel:   10 Lest strangers be filled with thy wealth; and thy
   labours be in the house of a stranger;   11 And thou mourn at the last,
   when thy flesh and thy body are consumed,   12 And say, How have I
   hated instruction, and my heart despised reproof;   13 And have not
   obeyed the voice of my teachers, nor inclined mine ear to them that
   instructed me!   14 I was almost in all evil in the midst of the
   congregation and assembly.

   Here we have,

   I. A solemn preface, to introduce the caution which follows, v. 1, 2.
   Solomon here addresses himself to his son, that is, to all young men,
   as unto his children, whom he has an affection for and some influence
   upon. In God's name, he demands attention; for he writes by divine
   inspiration, and is a prophet, though he begins not with, Thus saith
   the Lord. "Attend, and bow thy ear; not only hear what is said, and
   read what is written, but apply thy mind to it and consider it
   diligently." To gain attention he urges, 1. The excellency of his
   discourse: "It is my wisdom, my understanding; if I undertake to teach
   thee wisdom I cannot prescribe any thing to be more properly called so;
   moral philosophy is my philosophy, and that which is to be learned in
   my school." 2. The usefulness of it: "Attend to what I say," (1.) "That
   thou mayest act wisely--that thou mayest regard discretion." Solomon's
   lectures are not designed to fill our heads with notions, with matters
   of nice speculation, or doubtful disputation, but to guide us in the
   government of ourselves, that we may act prudently, so as becomes us
   and so as will be for our true interest. (2.) "That thou mayest speak
   wisely--that thy lips may keep knowledge, and thou mayest have it ready
   at thy tongue's end" (as we say), "for the benefit of those with whom
   thou dost converse." The priest's lips are said to keep knowledge (Mal.
   ii. 7); but those that are ready and mighty in the scriptures may not
   only in their devotions, but in their discourses, be spiritual priests.

   II. The caution itself, and that is to abstain from fleshly lusts, from
   adultery, fornication, and all uncleanness. Some apply this
   figuratively, and by the adulterous woman here understand idolatry, or
   false doctrine, which tends to debauch men's minds and manners, or the
   sensual appetite, to which it may as fitly as any thing be applied; but
   the primary scope of it is plainly to warn us against
   seventh-commandment sins, which youth is so prone to, the temptations
   to which are so violent, the examples of which are so many, and which,
   where admitted, are so destructive to all the seeds of virtue in the
   soul that it is not strange that Solomon's cautions against it are so
   very pressing and so often repeated. Solomon here, as a faithful
   watchman, gives fair warning to all, as they regard their lives and
   comforts, to dread this sin, for it will certainly be their ruin. Two
   things we are here warned to take heed of:--

   1. That we do not listen to the charms of this sin. It is true the lips
   of a strange woman drop as a honey-comb (v. 3); the pleasures of
   fleshly lust are very tempting (like the wine that gives its colour in
   the cup and moves itself aright); its mouth, the kisses of its mouth,
   the words of its mouth, are smoother than oil, that the poisonous pill
   may go down glibly and there may be no suspicion of harm in it. But
   consider, (1.) How fatal the consequences will be. What fruit will the
   sinner have of his honey and oil when the end will be, [1.] The terrors
   of conscience: It is bitter as wormwood, v. 4. What was luscious in the
   mouth rises in the stomach and turns sour there; it cuts, in the
   reflection, like a two-edged sword; take it which way you will, it
   wounds. Solomon could speak by experience, Eccl. vii. 26. [2.] The
   torments of hell. If some that have been guilty of this sin have
   repented and been saved, yet the direct tendency of the sin is to
   destruction of body and soul; the feet of it go down to death, nay,
   they take hold on hell, to pull it to the sinner, as if the damnations
   slumbered too long, v. 4. Those that are entangled in this sin should
   be reminded that there is but a step between them and hell, and that
   they are ready to drop into it. (2.) Consider how false the charms are.
   The adulteress flatters and speaks fair, her words are honey and oil,
   but she will deceive those that hearken to her: Her ways are movable,
   that thou canst not know them; she often changes her disguise, and puts
   on a great variety of false colours, because, if she be rightly known,
   she is certainly hated. Proteus-like, she puts on many shapes, that she
   may keep in with those whom she has a design upon. And what does she
   aim at with all this art and management? Nothing but to keep them from
   pondering the path of life, for she knows that, if they once come to do
   that, she shall certainly lose them. Those are ignorant of Satan's
   devices who do not understand that the great thing he drives at in all
   his temptations is, [1.] To keep them from choosing the path of life,
   to prevent them from being religious and from going to heaven, that,
   being himself shut out from happiness, he may keep them out from it.
   [2.] In order hereunto, to keep them from pondering the path of life,
   from considering how reasonable it is that they should walk in that
   path, and how much it will be for their advantage. Be it observed, to
   the honour of religion, that it certainly gains its point with all
   those that will but allow themselves the liberty of a serious thought
   and will weigh things impartially in an even balance, and that the
   devil has no way of securing men in his interests but by diverting them
   with continual amusements of one kind or another from the calm and
   sober consideration of the things that belong to their peace. And
   uncleanness is a sin that does as much as any thing blind the
   understanding, sear the conscience, and keep people from pondering the
   path of life. Whoredom takes away the heart, Hos. iv. 11.

   2. That we do not approach the borders of this sin, v. 7, 8.

   (1.) This caution is introduced with a solemn preface: "Hear me now
   therefore, O you children! whoever you are that read or hear these
   lines, take notice of what I say, and mix faith with it, treasure it
   up, and depart not from the words of my mouth, as those will do that
   hearken to the words of the strange woman. Do not only receive what I
   say, for the present merely, but cleave to it, and let it be ready to
   thee, and of force with thee, when thou art most violently assaulted by
   the temptation."

   (2.) The caution itself is very pressing: "Remove thy way far from her;
   if thy way should happen to lie near her, and thou shouldst have a fair
   pretence of being led by business within the reach of her charms, yet
   change thy way, and alter the course of it, rather than expose thyself
   to danger; come not nigh the door of her house; go on the other side of
   the street, nay, go through some other street, though it be about."
   This intimates, [1.] That we ought to have a very great dread and
   detestation of the sin. We must fear it as we would a place infected
   with the plague; we must loathe it as the odour of carrion, that we
   will not come near. Then we are likely to preserve our purity when we
   conceive a rooted antipathy to all fleshly lusts. [2.] That we ought
   industriously to avoid every thing that may be an occasion of this sin
   or a step towards it. Those that would be kept from harm must keep out
   of harm's way. Such tinder there is in the corrupt nature that it is
   madness, upon any pretence whatsoever, to come near the sparks. If we
   thrust ourselves into temptation, we mocked God when we prayed, Lead us
   not into temptation. [3.] That we ought to be jealous over ourselves
   with a godly jealousy, and not to be so confident of the strength of
   our own resolutions as to venture upon the brink of sin, with a promise
   to ourselves that hitherto we will come and no further. [4.] That
   whatever has become a snare to us and an occasion of sin, though it be
   as a right eye and a right hand, we must pluck it out, cut it off, and
   cast it from us, must part with that which is dearest to us rather than
   hazard our own souls; this is our Saviour's command, Matt. v. 28-30.

   (3.) The arguments which Solomon here uses to enforce this caution are
   taken from the same topic with those before, the many mischiefs which
   attend this sin. [1.] It blasts the reputation. "Thou wilt give thy
   honour unto others (v. 9); thou wilt lose it thyself; thou wilt put
   into the hand of each of thy neighbours a stone to throw at thee, for
   they will all, with good reason, cry shame on thee, will despise thee,
   and trample on thee, as a foolish men." Whoredom is a sin that makes
   men contemptible and base, and no man of sense or virtue will care to
   keep company with one that keeps company with harlots. [2.] It wastes
   the time, gives the years, the years of youth, the flower of men's
   time, unto the cruel, "that base lust of thine, which with the utmost
   cruelty wars against the soul, that base harlot which pretends an
   affection for thee, but really hunts for the precious life." Those
   years that should be given to the honour of a gracious God are spent in
   the service of a cruel sin. [3.] It ruins the estate (v. 10):
   "Strangers will be filled with thy wealth, which thou art but entrusted
   with as a steward for thy family; and the fruit of thy labours, which
   should be provision for thy own house, will be in the house of a
   stranger, that neither has right to it nor will ever thank thee for
   it." [4.] It is destructive to the health, and shortens men's days: Thy
   flesh and thy body will be consumed by it, v. 11. The lusts of
   uncleanness not only war against the soul, which the sinner neglects
   and is in no care about, but they war against the body too, which he is
   so indulgent of and is in such care to please and pamper, such
   deceitful, such foolish, such hurtful lusts are they. Those that give
   themselves to work uncleanness with greediness waste their strength,
   throw themselves into weakness, and often have their bodies filled with
   loathsome distempers, by which the number of their months is cut off in
   the midst and they fall unpitied sacrifices to a cruel lust. [5.] It
   will fill the mind with horror, if ever conscience be awakened. "Though
   thou art merry now, sporting thyself in thy own deceivings, yet thou
   wilt certainly mourn at the last, v. 11. Thou art all this while making
   work for repentance, and laying up matter for vexation and torment in
   the reflection, when the sin is set before thee in its own colours."
   Sooner or later it will bring sorrow, either when the soul is humbled
   and brought to repentance or when the flesh and body are consumed,
   either by sickness, when conscience flies in the sinner's face, or by
   the grave; when the body is rotting there, the soul is racking in the
   torments of hell, where the worm dies not, and "Son, remember," is the
   constant peal. Solomon here brings in the convinced sinner reproaching
   himself, and aggravating his own folly. He will then most bitterly
   lament it. First, That because he hated to be reformed he therefore
   hated to be informed, and could not endure either to be taught his duty
   (How have I hated not only the discipline of being instructed, but the
   instruction itself, though all true and good!) or to be told of his
   faults--My heart despised reproof, v. 12. He cannot but own that those
   who had the charge of him, parents, ministers, had done their part;
   they had been his teachers; they had instructed him, had given him good
   counsel and fair warning (v. 13); but to his own shame and confusion
   does he speak it, and therein justifies God in all the miseries that
   were brought upon him, he had not obeyed their voice, for indeed he
   never inclined his ear to those that instructed him, never minded what
   they said nor admitted the impressions of it. Note, Those who have had
   a good education and do not live up to it will have a great deal to
   answer for another day; and those who will not now remember what they
   were taught, to conform themselves to it, will be made to remember it
   as an aggravation of their sin, and consequently of their ruin.
   Secondly, That by the frequent acts of sin the habits of it were so
   rooted and confirmed that his heart was fully set in him to commit it
   (v. 14): I was almost in all evil in the midst of the congregation and
   assembly. When he came into the synagogue, or into the courts of the
   temple, to worship God with other Israelites, his unclean heart was
   full of wanton thoughts and desires and his eyes of adultery. Reverence
   of the place and company, and of the work that was doing, could not
   restrain him, but he was almost as wicked and vile there as any where.
   No sin will appear more frightful to an awakened conscience than the
   profanation of holy things; nor will any aggravation of sin render it
   more exceedingly sinful than the place we are honoured with in the
   congregation and assembly, and the advantages we enjoy thereby. Zimri
   and Cozbi avowed their villany in the sight of Moses and all the
   congregation (Num. xxv. 6), and heart-adultery is as open to God, and
   must needs be most offensive to him, when we draw nigh to him in
   religious exercises. I was in all evil in defiance of the magistrates
   and judges, and their assemblies; so some understand it. Others refer
   it to the evil of punishment, not to the evil of sin: "I was made an
   example, a spectacle to the world. I was under almost all God's sore
   judgments in the midst of the congregation of Israel, set up for a
   mark. I stood up and cried in the congregation," Job xxx. 28. Let that
   be avoided which will be thus rued at last.

Conjugal Fidelity Enjoined.

   15 Drink waters out of thine own cistern, and running waters out of
   thine own well.   16 Let thy fountains be dispersed abroad, and rivers
   of waters in the streets.   17 Let them be only thine own, and not
   strangers' with thee.   18 Let thy fountain be blessed: and rejoice
   with the wife of thy youth.   19 Let her be as the loving hind and
   pleasant roe; let her breasts satisfy thee at all times; and be thou
   ravished always with her love.   20 And why wilt thou, my son, be
   ravished with a strange woman, and embrace the bosom of a stranger?
   21 For the ways of man are before the eyes of the Lord, and he
   pondereth all his goings.   22 His own iniquities shall take the wicked
   himself, and he shall be holden with the cords of his sins.   23 He
   shall die without instruction; and in the greatness of his folly he
   shall go astray.

   Solomon, having shown the great evil that there is in adultery and
   fornication, and all such lewd and filthy courses, here prescribes
   remedies against them.

   I. Enjoy with satisfaction the comforts of lawful marriage, which was
   ordained for the prevention of uncleanness, and therefore ought to be
   made use of in time, lest it should not prove effectual for the cure of
   that which it might have prevented. Let none complain that God has
   dealt unkindly with them in forbidding them those pleasures which they
   have a natural desire of, for he has graciously provided for the
   regular gratification of them. "Thou mayest not indeed eat of every
   tree of the garden, but choose thee out one, which thou pleasest, and
   of that thou mayest freely eat; nature will be content with that, but
   lust with nothing." God, in thus confining men to one, has been so far
   from putting any hardship upon them that he has really consulted their
   true interest; for, as Mr. Herbert observes, "If God had laid all
   common, certainly man would have been the encloser."--Church-porch.
   Solomon here enlarges much upon this, not only prescribing it as an
   antidote, but urging it as an argument against fornication, that the
   allowed pleasures of marriage (however wicked wits may ridicule them,
   who are factors for the unclean spirit) far transcend all the false
   forbidden pleasures of whoredom.

   1. Let young men marry, marry and not burn. Have a cistern, a well of
   thy own (v. 15), even the wife of thy youth, v. 18. Wholly abstain, or
   wed.--Herbert. "The world is wide, and there are varieties of
   accomplishments, among which thou mayest please thyself."

   2. Let him that is married take delight in his wife, and let him be
   very fond of her, not only because she is the wife that he himself has
   chosen and he ought to be pleased with his own choice, but because she
   is the wife that God in his providence appointed for him and he ought
   much more to be pleased with the divine appointment, pleased with her
   because she is his own. Let thy fountain be blessed (v. 18); think
   thyself very happy in her, look upon her as a blessed wife, let her
   have thy blessing, pray daily for her, and then rejoice with her. Those
   comforts we are likely to have joy of that are sanctified to us by
   prayer and the blessing of God. It is not only allowed us, but
   commanded us, to be pleasant with our relations; and it particularly
   becomes yoke-fellows to rejoice together and in each other. Mutual
   delight is the bond of mutual fidelity. It is not only taken for
   granted that the bridegroom rejoices over his bride (Isa. lxii. 5), but
   given for law. Eccl. ix. 9, Live joyfully with the wife whom thou
   lovest all the days of thy life. Those take not their comforts where
   God has appointed who are jovial and merry with their companions
   abroad, but sour and morose with their families at home.

   3. Let him be fond of his wife and love her dearly (v. 19): Let her be
   as the loving hind and the pleasant roe, such as great men sometimes
   kept tame in their houses and played with. Desire no better diversion
   from severe study and business than the innocent and pleasant
   conversation of thy own wife; let her lie in thy bosom, as the poor
   man's ewe-lamb did in his (2 Sam. xii. 3), and do thou repose thy head
   in hers, and let that satisfy thee at all times; and seek not for
   pleasure in any other. "Err thou always in her love. If thou wilt
   suffer thy love to run into an excess, and wilt be dotingly fond of any
   body, let it be only of thy own wife, where there is least danger of
   exceeding." This is drinking waters, to quench the thirst of thy
   appetite, out of thy own cistern, and running waters, which are clear,
   and sweet, and wholesome, out of thy own well, v. 15. 1 Cor. vii. 2, 3.

   4. Let him take delight in his children and look upon them with
   pleasure (v. 16, 17): "Look upon them as streams from thy own pure
   fountains" (the Jews are said to come forth out of the waters of Judah,
   Isa. xlviii. 1), "so that they are parts of thyself, as the streams are
   of the fountain. Keep to thy own wife, and thou shalt have," (1.) "A
   numerous offspring, like rivers of water, which run in abundance, and
   they shall be dispersed abroad, matched into other families, whereas
   those that commit whoredom shall not increase," Hos. iv. 10. (2.) "A
   peculiar offspring, which shall be only thy own, whereas the children
   of whoredom, that are fathered upon thee, are, probably, not so, but,
   for aught thou knowest, are the offspring of strangers, and yet thou
   must keep them." (3.) "A creditable offspring, which are an honour to
   thee, and which thou mayest send abroad, and appear with, in the
   streets, whereas a spurious brood is thy disgrace, and that which thou
   art ashamed to own." In this matter, virtue has all the pleasure and
   honour in it; justly therefore it is called wisdom.

   5. Let him then scorn the offer of forbidden pleasures when he is
   always ravished with the love of a faithful virtuous wife; let him
   consider what an absurdity it will be for him to be ravished with a
   strange woman (v. 20), to be in love with a filthy harlot, and embrace
   the bosom of a stranger, which, if he had any sense of honour or
   virtue, he would loathe the thoughts of. "Why wilt thou be so sottish,
   such an enemy to thyself, as to prefer puddle-water, and that poisoned
   too and stolen, before pure living waters out of thy own well?" Note,
   If the dictates of reason may be heard, the laws of virtue will be
   obeyed.

   II. "See the eye of God always upon thee and let his fear rule in thy
   heart," v. 21. Those that live in this sin promise themselves secresy
   (the eye of the adulterer waits for the twilight, Job xxiv. 15); but to
   what purpose, when it cannot be hidden from God? For, 1. He sees it.
   The ways of man, all his motions, all his actions, are before the eyes
   of the Lord, all the workings of the heart and all the outgoings of the
   life, that which is done ever so secretly and disguised ever so
   artfully. God sees it in a true light, and knows it with all its
   causes, circumstances, and consequences. He does not cast an eye upon
   men's ways now and then, but they are always actually in his view and
   under his inspection; and darest thou sin against God in his sight, and
   do that wickedness under his eye which thou durst not do in the
   presence of a man like thyself? 2. He will call the sinner to an
   account for it; for he not only sees, but ponders all his goings,
   judges concerning them, as one that will shortly judge the sinner for
   them. Every action is weighed, and shall be brought into judgment
   (Eccl. xii. 14), which is a good reason why we should ponder the path
   of our feet (ch. iv. 26), and so judge ourselves that we may not be
   judged.

   III. "Foresee the certain ruin of those that go on still in their
   trespasses." Those that live in this sin promise themselves impunity,
   but they deceive themselves; their sin will find them out, v. 22, 23.
   The apostle gives the sense of these verses in a few words. Heb. xiii.
   4, Whoremongers and adulterers God will judge. 1. It is a sin which men
   with great difficulty shake off the power of. When the sinner is old
   and weak his lusts are strong and active, in calling to remembrance the
   days of his youth, Ezek. xxiii. 19. Thus his own iniquities having
   seized the wicked himself by his own consent, and he having voluntarily
   surrendered himself a captive to them, he is held in the cords of his
   own sins, and such full possession they have gained of him that he
   cannot extricate himself, but in the greatness of his folly (and what
   greater folly could there be than to yield himself a servant to such
   cruel task-masters?) he shall go astray, and wander endlessly.
   Uncleanness is a sin from which, when once men have plunged themselves
   into it, they very hardly and very rarely recover themselves. 2. It is
   a sin which, if it be not forsaken, men cannot possibly escape the
   punishment of; it will unavoidably be their ruin. As their own
   iniquities do arrest them in the reproaches of conscience and present
   rebukes (Jer. vii. 19), so their own iniquities shall arrest them and
   bind them over to the judgments of God. There needs no prison, no
   chains; they shall be holden in the cords of their own sins, as the
   fallen angels, being incurably wicked, are thereby reserved in chains
   of darkness. The sinner, who, having been often reproved, hardens his
   neck, shall die at length without instruction. Having had general
   warnings sufficient given him already, he shall have no particular
   warnings, but he shall die without seeing his danger beforehand, shall
   die because he would not receive instruction, but in the greatness of
   his folly would go astray; and so shall his doom be, he shall never
   find the way home again. Those that are so foolish as to choose the way
   of sin are justly left of God to themselves to go in it till they come
   to that destruction which it leads to, which is a good reason why we
   should guard with watchfulness and resolution against the allurements
   of the sensual appetite.
     __________________________________________________________________

P R O V E R B S

  CHAP. VI.

   In this chapter we have, I. A caution against rash suretiship, ver.
   1-5. II. A rebuke to slothfulness, ver. 6-11. III. The character and
   fate of a malicious mischievous man, ver. 12-15. IV. An account of
   seven things which God hates, ver. 16-19. V. An exhortation to make the
   word of God familiar to us, ver. 20-23. VI. A repeated warning of the
   pernicious consequences of the sin of whoredom, ver. 24-35. We are here
   dissuaded from sin very much by arguments borrowed from our secular
   interests, for it is not only represented as damning in the other
   world, but as impoverishing in this.

Cautions against Suretiship.

   1 My son, if thou be surety for thy friend, if thou hast stricken thy
   hand with a stranger,   2 Thou art snared with the words of thy mouth,
   thou art taken with the words of thy mouth.   3 Do this now, my son,
   and deliver thyself, when thou art come into the hand of thy friend;
   go, humble thyself, and make sure thy friend.   4 Give not sleep to
   thine eyes, nor slumber to thine eyelids.   5 Deliver thyself as a roe
   from the hand of the hunter, and as a bird from the hand of the fowler.

   It is the excellency of the word of God that it teaches us not only
   divine wisdom for another world, but human prudence for this world,
   that we may order our affairs with discretion; and this is one good
   rule, To avoid suretiship, because by it poverty and ruin are often
   brought into families, which take away that comfort in relations which
   he had recommended in the foregoing chapter. 1. We must look upon
   suretiship as a snare and decline it accordingly, v. 1, 2. "It is
   dangerous enough for a man to be bound for his friend, though it be one
   whose circumstances he is well acquainted with, and well assured of his
   sufficiency, but much more to strike the hands with a stranger, to
   become surety for one whom thou dost not know to be either able or
   honest." Or the stranger here with whom the hand is stricken is the
   creditor, "the usurer to whom thou art become bound, and yet as to thee
   he is a stranger, that is, thou owest him nothing, nor hast had any
   dealings with him. If thou hast rashly entered into such engagements,
   either wheedled into them or in hopes to have the same kindness done
   for thee another time, know that thou art snared with the words of thy
   mouth; it was easily done, with a word's speaking; it was but setting
   thy hand to a paper, a bond is soon sealed and delivered, and a
   recognizance entered into. But it will not be so easily got clear of;
   thou art in a snare more than thou art aware of." See how little reason
   we have to make light of tongue-sins; if by a word of our mouth we may
   become indebted to men, and lie open to their actions, by the words of
   our mouth we may become obnoxious to God's justice, and even so may be
   snared. It is false that words are but wind: they are often snares. 2.
   If we have been drawn into this snare, it will be our wisdom by all
   means, with all speed, to get out of it, v. 3-5. It sleeps for the
   present; we hear nothing of it. The debt is not demanded; the principal
   says, "Never fear, we will take care of it." But still the bond is in
   force, interest is running on, the creditor may come upon thee when he
   will and perhaps may be hasty and severe, the principal may prove
   either knavish or insolvent, and then thou must rob thy wife and
   children, and ruin thy family, to pay that which thou didst neither nor
   drink for. And therefore deliver thyself; rest not till either the
   creditor give up the bond or the principal give thee counter-security;
   when thou art come into the hand of thy friend, and he has advantage
   against thee, it is no time to threaten or give ill language (that will
   provoke and make ill worse), but humble thyself, beg and pray to be
   discharged, go down on thy knees to him, and give him all the fair
   words thou canst; engage thy friends to speak for thee; leave no stone
   unturned till thou hast agreed with thy adversary and compromised the
   matter, so that thy bond may not come against thee or thine. This is a
   care which may well break thy sleep, and let it do so till thou hast
   got through. "Give not sleep to thy eyes till thou hast delivered
   thyself. Strive and struggle to the utmost, and hasten with all speed,
   as a roe or a bird delivers herself out of this snare of the fowler or
   hunter. Delays are dangerous, and feeble efforts will not serve." See
   what care God, in his word, has taken to make men good husbands of
   their estates, and to teach them prudence in the management of them.
   Godliness has precepts, as well as promises, relating to the life that
   now is.

   But how are we to understand this? We are not to think it is unlawful
   in any case to become surety, or bail, for another; it may be a piece
   of justice or charity; he that has friends may see cause in this
   instance to show himself friendly, and it may be no piece of
   imprudence. Paul became bound for Onesimus, Philem. 19. We may help a
   young man into business that we know to be honest and diligent, and
   gain him credit by passing our word for him, and so do him a great
   kindness without any detriment to ourselves. But, 1. It is every man's
   wisdom to keep out of debt as much as may be, for it is an incumbrance
   upon him, entangles him in the world, puts him in danger of doing wrong
   or suffering wrong. The borrower is servant to the lender, and makes
   himself very much a slave to this world. Christians therefore, who are
   bought with a price, should not thus, without need, make themselves the
   servants of men, 1 Cor. vii. 23. 2. It is great folly to entangle
   ourselves with necessitous people, and to become bound for their debts,
   that are ever and anon taking up money, and lading, as we say, out of
   one hole into another, for it is ten to one but, some time or other, it
   will come upon us. A man ought never to be bound as surety for more
   than he is both able and willing to pay, and can afford to pay without
   wronging his family, in case the principal fail, for he ought to look
   upon it as his own debt. Ecclesiasticus viii. 13, Be not surety above
   thy power, for, if thou be surety, thou must take care to pay it. 3. It
   is a necessary piece of after-wit, if we have foolishly entangled
   ourselves, to get out of the snare as fast as we can, to lose no time,
   spare no pains, and stick at no submission to make ourselves safe and
   easy, and get our affairs into a good posture. It is better to humble
   ourselves for an accommodation than to ruin ourselves by our stiffness
   and haughtiness. Make sure thy friend by getting clear from thy
   engagements from him; for rash suretiship is as much the bane of
   friendship as that which is prudent is sometimes the bond of it. Let us
   take heed lest we any way make ourselves guilty of other men's sins
   against God (1 Tim. v. 22), for that is worse, and much more dangerous,
   than being bound for other men's debts; and, if we must be in all this
   care to get our debts to men forgiven, much more to get our peace made
   with God. "Humble thyself to him; make sure of Christ thy friend, to
   intercede for thee; pray earnestly that thy sins may be pardoned, and
   thou mayest be delivered from going down to the pit, and it shall not
   be in vain. Give not sleep to thy eyes nor slumber to thy eye lids,
   till this be done."

Slothfulness Reproved.

   6 Go to the ant, thou sluggard; consider her ways, and be wise:   7
   Which having no guide, overseer, or ruler,   8 Provideth her meat in
   the summer, and gathereth her food in the harvest.   9 How long wilt
   thou sleep, O sluggard? when wilt thou arise out of thy sleep?   10 Yet
   a little sleep, a little slumber, a little folding of the hands to
   sleep:   11 So shall thy poverty come as one that travelleth, and thy
   want as an armed man.

   Solomon, in these verses, addresses himself to the sluggard who loves
   his ease, lives in idleness, minds no business, sticks to nothing,
   brings nothing to pass, and in a particular manner is careless in the
   business of religion. Slothfulness is as sure a way to poverty, though
   not so short a way, as rash suretiship. He speaks here to the sluggard,

   I. By way of instruction, v. 6-8. He sends him to school, for sluggards
   must be schooled. He is to take him to school himself, for, if the
   scholar will take no pains, the master must take the more; the sluggard
   is not willing to come to school to him (dreaming scholars will never
   love wakeful teachers) and therefore he has found him out another
   school, as low as he can desire. Observe,

   1. The master he is sent to school to: Go to the ant, to the bee, so
   the LXX. Man is taught more than the beasts of the earth, and made
   wiser that the fowls of heaven, and yet is so degenerated that he may
   learn wisdom from the meanest insects and be shamed by them. When we
   observe the wonderful sagacities of the inferior creatures we must not
   only give glory to the God of nature, who has made them thus strangely,
   but receive instruction to ourselves; by spiritualizing common things,
   we may make the things of God both easy and ready to us, and converse
   with them daily.

   2. The application of mind that is required in order to learn of this
   master: Consider her ways. The sluggard is so because he does not
   consider; nor shall we ever learn to any purpose, either by the word or
   the works of God, unless we set ourselves to consider. Particularly, if
   we would imitate others in that which is good, we must consider their
   ways, diligently observe what they do, that we may do likewise, Phil.
   iii. 17.

   3. The lesson that is to be learned. In general, learn wisdom,
   consider, and be wise; that is the thing we are to aim at in all our
   learning, not only to be knowing, but to be wise. In particular, learn
   to provide meat in summer; that is, (1.) We must prepare for hereafter,
   and not mind the present time only, not eat up all, and lay up nothing,
   but in gathering time treasure up for a spending time. Thus provident
   we must be in our worldly affairs, not with an anxious care, but with a
   prudent foresight; lay in for winter, for straits and wants that may
   happen, and for old age; much more in the affairs of our souls. We must
   provide meat and food, that which is substantial and will stand us in
   stead, and which we shall most need. In the enjoyment of the means of
   grace provide for the want of them, in life for death, in time for
   eternity; in the state of probation and preparation we must provide for
   the state of retribution. (2.) We must take pains, and labour in our
   business, yea, though we labour under inconveniences. Even in summer,
   when the weather is hot, the ant is busy in gathering food and laying
   it up, and does not indulge her ease, nor take her pleasure, as the
   grasshopper, that sings and sports in the summer and then perishes in
   the winter. The ants help one another; if one have a grain of corn too
   big for her to carry home, her neighbours will come in to her
   assistance. (3.) We must improve opportunities, we must gather when it
   is to be had, as the ant does in summer and harvest, in the proper
   time. It is our wisdom to improve the season while that favours us,
   because that may be done then which cannot be done at all, or not so
   well done, at another time. Walk while you have the light.

   4. The advantages which we have of learning this lesson above what the
   ant has, which will aggravate our slothfulness and neglect if we idle
   away our time. She has no guides, overseers, and rulers, but does it of
   herself, following the instinct of nature; the more shame for us who do
   not in like manner follow the dictates of our own reason and
   conscience, though besides them we have parents, masters, ministers,
   magistrates, to put us in mind of our duty, to check us for the neglect
   of it, to quicken us to it, to direct us in it, and to call us to an
   account about it. The greater helps we have for working out our
   salvation the more inexcusable shall we be if we neglect it.

   II. By way of reproof, v. 9-11. In these verses,

   1. He expostulates with the sluggard, rebuking him and reasoning with
   him, calling him to his work, as a master does his servant that has
   over-slept himself: "How long wilt thou sleep, O sluggard? How long
   wouldst thou sleep if one would let thee alone? When wilt thou think it
   time to arise?" Sluggards should be roused with a How long? This is
   applicable, (1.) To those that are slothful in the way of work and
   duty, in the duties of their particular calling as men or their general
   calling as Christians. "How long wilt thou waste thy time, and when
   wilt thou be a better husband of it? How long wilt thou love thy ease,
   and when wilt thou learn to deny thyself, and to take pains? How long
   wilt thou bury thy talents, and when wilt thou begin to trade with
   them? How long wilt thou delay, and put off, and trifle away thy
   opportunities, as one regardless of hereafter; and when wilt thou stir
   up thyself to do what thou hast to do, which, if it be not done, will
   leave thee for ever undone?" (2.) To those that are secure in the way
   of sin and danger: "Hast thou not slept enough? Is it not far in the
   day? Does not thy Master call? Are not the Philistines upon thee? When
   then wilt thou arise?"

   2. He exposes the frivolous excuses he makes for himself, and shows how
   ridiculous he makes himself. When he is roused he stretched himself,
   and begs, as for alms, for more sleep, more slumber; he is well in his
   warm bed, and cannot endure to think of rising, especially of rising to
   work. But, observe, he promises himself and his master that he will
   desire but a little more sleep, a little more slumber, and then he will
   get up and go to his business. But herein he deceives himself; the more
   a slothful temper is indulged the more it prevails; let him sleep
   awhile, and slumber awhile, and still he is in the same tune; still he
   asks for a little more sleep, yet a little more; he never thinks he has
   enough, and yet, when he is called, pretends he will come presently.
   Thus men's great work is left undone by being put off yet a little
   longer, de die in diem--from day to day; and they are cheated of all
   their time by being cheated of the present moments. A little more sleep
   proves an everlasting sleep. Sleep on now, and take your rest.

   3. He gives him fair warning of the fatal consequences of his
   slothfulness, v. 11. (1.) Poverty and want will certainly come upon
   those that are slothful in their business. If men neglect their
   affairs, they not only will not go forward, but they will go backward.
   He that leaves his concerns at sixes and sevens will soon see them go
   to wreck and ruin, and bring his noble to nine-pence. Spiritual poverty
   comes upon those that are slothful in the service of God; those will
   want oil, when they should use it, that provide it not in their
   vessels. (2.) "It will come silently and insensibly, will grow upon
   thee, and come step by step, as one that travels, but will without fail
   come at last." It will leave thee as naked as if thou wert stripped by
   a highwayman; so bishop Patrick. (3.) "It will come irresistibly, like
   an armed man, whom thou canst not oppose nor make thy part good
   against."

The Seven Abominations.

   12 A naughty person, a wicked man, walketh with a froward mouth.   13
   He winketh with his eyes, he speaketh with his feet, he teacheth with
   his fingers;   14 Frowardness is in his heart, he deviseth mischief
   continually; he soweth discord.   15 Therefore shall his calamity come
   suddenly; suddenly shall he be broken without remedy.   16 These six
   things doth the Lord hate: yea, seven are an abomination unto him:   17
   A proud look, a lying tongue, and hands that shed innocent blood,   18
   An heart that deviseth wicked imaginations, feet that be swift in
   running to mischief,   19 A false witness that speaketh lies, and he
   that soweth discord among brethren.

   Solomon here gives us,

   I. The characters of one that is mischievous to man and dangerous to be
   dealt with. If the slothful are to be condemned, that do nothing, much
   more those that do ill, and contrive to do all the ill they can. It is
   a naughty person that is here spoken of, Heb. A man of Belial; I think
   it should have been so translated, because it is a term often used in
   scripture, and this is the explication of it. Observe,

   1. How a man of Belial is here described. He is a wicked man, that
   makes a trade of doing evil, especially with his tongue, for he walks
   and works his designs with a froward mouth (v. 12), by lying and
   perverseness, and a direct opposition to God and man. He says and does
   every thing, (1.) Very artfully and with design. He has the subtlety of
   the serpent, and carries on his projects with a great deal of craft and
   management (v. 13), with his eyes, with his feet, with his fingers. He
   expresses his malice when he dares not speak out (so some), or, rather,
   thus he carries on his plot; those about him, whom he makes use of as
   the tools of his wickedness, understand the ill meaning of a wink of
   his eye, a stamp of his feet, the least motion of his fingers. He gives
   orders for evil-doing, and yet would not be thought to do so, but has
   ways of concealing what he does, so that he may not be suspected. He is
   a close man, and upon the reserve; those only shall be let into the
   secret that would do any thing he would have them to do. He is a
   cunning man, and upon the trick; he has a language by himself, which an
   honest man is not acquainted with, nor desires to be. (2.) Very
   spitefully and with ill design. It is not so much ambition or
   covetousness that is in his heart, as downright frowardness, malice,
   and ill nature. He aims not so much to enrich and advance himself as to
   do an ill turn to those about him. He is continually devising one
   mischief or other, purely for mischief-sake--a man of Belial indeed, of
   the devil, resembling him not only in subtlety, but in malice.

   2. What his doom is (v. 15): His calamity shall come and he shall be
   broken; he that devised mischief shall fall into mischief. His ruin
   shall come, (1.) Without warning. It shall come suddenly: Suddenly
   shall he be broken, to punish him for all the wicked arts he had to
   surprise people into his snares. (2.) Without relief. He shall be
   irreparably broken, and never able to piece again: He shall be broken
   without remedy. What relief can he expect that has disobliged all
   mankind? He shall come to his end and none shall help him, Dan. xi. 45.

   II. A catalogue of those things which are in a special manner odious to
   God, all which are generally to be found in those men of Belial whom he
   had described in the foregoing verses; and the last of them (which,
   being the seventh, seems especially to be intended, because he says
   they are six, yea, seven) is part of his character, that he sows
   discord. God hates sin; he hates every sin; he can never be reconciled
   to it; he hates nothing but sin. But there are some sins which he does
   in a special manner hate; and all those here mentioned are such as are
   injurious to our neighbour. It is an evidence of the good-will God
   bears to mankind that those sins are in a special manner provoking to
   him which are prejudicial to the comfort of human life and society.
   Therefore the men of Belial must expect their ruin to come suddenly,
   and without remedy, because their practices are such as the Lord hates
   and are an abomination to him, v. 16. Those things which God hates it
   is no thanks to us to hate in others, but we must hate them in
   ourselves. 1. Haughtiness, conceitedness of ourselves, and contempt of
   others--a proud look. There are seven things that God hates, and pride
   is the first, because it is at the bottom of much sin and gives rise to
   it. God sees the pride in the heart and hates it there; but, when it
   prevails to that degree that the show of men's countenance witnesses
   against them that they overvalue themselves and undervalue all about
   them, this is in a special manner hateful to him, for then pride is
   proud of itself and sets shame at defiance. 2. Falsehood, and fraud,
   and dissimulation. Next to a proud look nothing is more an abomination
   to God than a lying tongue; nothing more sacred than truth, nor more
   necessary to conversation than speaking truth. God and all good men
   hate and abhor lying. 3. Cruelty and blood-thirstiness. The devil was,
   from the beginning, a liar and a murderer (John viii. 44), and
   therefore, as a lying tongue, so hands that shed innocent blood are
   hateful to God, because they have in them the devil's image and do him
   service. 4. Subtlety in the contrivance of sin, wisdom to do evil, a
   heart that designs and a head that devises wicked imaginations, that is
   acquainted with the depths of Satan and knows how to carry on a
   covetous, envious, revengeful plot, most effectually. The more there is
   of craft and management in sin the more it is an abomination to God. 5.
   Vigour and diligence in the prosecution of sin--feet that are swift in
   running to mischief, as if they were afraid of losing time or were
   impatient of delay in a thing they are so greedy of. The policy and
   vigilance, the eagerness and industry, of sinners, in their sinful
   pursuits, may shame us who go about that which is good so awkwardly and
   so coldly. 6. False-witness bearing, which is one of the greatest
   mischiefs that the wicked imagination can devise, and against which
   there is least fence. There cannot be a greater affront to God (to whom
   in an oath appeal is made) nor a greater injury to our neighbour (all
   whose interests in this world, even the dearest, lie open to an attack
   of this kind) than knowingly to give in a false testimony. There are
   seven things which God hates, and lying involves two of them; he hates
   it, and doubly hates it. 7. Making mischief between relations and
   neighbours, and using all wicked means possible, not only to alienate
   their affections one from another, but to irritate their passions one
   against another. The God of love and peace hates him that sows discord
   among brethren, for he delights in concord. Those that by tale-bearing
   and slandering, by carrying ill-natured stories, aggravating every
   thing that is said and done, and suggesting jealousies and evil
   surmises, blow the coals of contention, are but preparing for
   themselves a fire of the same nature.

Parental Cautions; Cautions against Impurity.

   20 My son, keep thy father's commandment, and forsake not the law of
   thy mother:   21 Bind them continually upon thine heart, and tie them
   about thy neck.   22 When thou goest, it shall lead thee; when thou
   sleepest, it shall keep thee; and when thou awakest, it shall talk with
   thee.   23 For the commandment is a lamp; and the law is light; and
   reproofs of instruction are the way of life:   24 To keep thee from the
   evil woman, from the flattery of the tongue of a strange woman.   25
   Lust not after her beauty in thine heart; neither let her take thee
   with her eyelids.   26 For by means of a whorish woman a man is brought
   to a piece of bread: and the adulteress will hunt for the precious
   life.   27 Can a man take fire in his bosom, and his clothes not be
   burned?   28 Can one go upon hot coals, and his feet not be burned?
   29 So he that goeth in to his neighbour's wife; whosoever toucheth her
   shall not be innocent.   30 Men do not despise a thief, if he steal to
   satisfy his soul when he is hungry;   31 But if he be found, he shall
   restore sevenfold; he shall give all the substance of his house.   32
   But whoso committeth adultery with a woman lacketh understanding: he
   that doeth it destroyeth his own soul.   33 A wound and dishonour shall
   he get; and his reproach shall not be wiped away.   34 For jealousy is
   the rage of a man: therefore he will not spare in the day of vengeance.
     35 He will not regard any ransom; neither will he rest content,
   though thou givest many gifts.

   Here is, I. A general exhortation faithfully to adhere to the word of
   God and to take it for our guide in all our actions.

   1. We must look upon the word of God both as a light (v. 23) and as a
   law, v. 20, 23. (1.) By its arguments it is a light, which our
   understandings must subscribe to; it is a lamp to our eyes for
   discovery, and so to our feet for direction. The word of God reveals to
   us truths of eternal certainty, and is built upon the highest reason.
   Scripture-light is the sure light. (2.) By its authority it is a law,
   which our wills must submit to. As never such a light shone out of the
   schools of the philosophers, so never such a law issued from the throne
   of any prince, so well framed, and so binding. It is such a law as is a
   lamp and a light, for it carries with it the evidence of its own
   goodness.

   2. We must receive it as our father's commandment and the law of our
   mother, v. 20. It is God's commandment and his law. But, (1.) Our
   parents directed us to it, put it into our hands, trained us up in the
   knowledge and observance of it, its original and obligation being most
   sacred. We believe indeed, not for their saying, for we have tried it
   ourselves and find it to be of God; but we were beholden to them for
   recommending it to us, and see all the reason in the world to continue
   in the things we have learned, knowing of whom we have learned them.
   (2.) The cautions, counsels, and commands which our parents gave us
   agree with the word of God, and therefore we must hold them fast.
   Children, when they are grown up, must remember the law of a good
   mother, as well as the commandment of a good father, Ecclesiasticus
   iii. 2. The Lord has given the father honour over the children and has
   confirmed the authority of the mother over the sons.

   3. We must retain the word of God and the good instructions which our
   parents gave us out of it. (1.) We must never cast them off, never
   think it a mighty achievement (as some do) to get clear of the
   restraints of a good education: "Keep thy father's commandment, keep it
   still, and never forsake it." (2.) We must never lay them by, no, not
   for a time (v. 21): Bind them continually, not only upon thy hand (as
   Moses had directed, Deut. vi. 8) but upon thy heart. Phylacteries upon
   the hand were of no value at all, any further than they occasioned
   pious thoughts and affections in the heart. There the word must be
   written, there it must be hid, and laid close to the conscience. Tie
   them about thy neck, as an ornament, a bracelet, or gold chain,--about
   thy throat (so the word is); let them be a guard upon that pass; tie
   them about thy throat, that no forbidden fruit may be suffered to go in
   nor any evil word suffered to go out through the throat; and thus a
   great deal of sin would be prevented. Let the word of God be always
   ready to us, and let us feel the impressions of it, as of that which is
   bound upon our hearts and about our necks.

   4. We must make use of the word of God and of the benefit that is
   designed us by it. If we bind it continually upon our hearts, (1.) It
   will be our guide, and we must follow its direction. "When thou goest,
   it shall lead thee (v. 22); it shall lead thee into, and lead thee in,
   the good and right way, shall lead thee from, and lead thee out of,
   every sinful dangerous path. It will say unto thee, when thou art ready
   to turn aside, This is the way; walk in it. It will be that to thee
   that the pillar of cloud and fire was to Israel in the wilderness. Be
   led by that, let it be thy rule, and then thou shalt be led by the
   Spirit; he will be thy monitor and support." (2.) It will be our guard,
   and we must put ourselves under the protection of it: "When thou
   sleepest, and liest exposed to the malignant powers of darkness, it
   shall keep thee; thou shalt be safe, and shalt think thyself so." If we
   govern ourselves by the precepts of the word all day, and make
   conscience of the duty God has commanded to us, we may shelter
   ourselves under the promises of the word at night, and take the comfort
   of the deliverances God does and will command for us. (3.) It will be
   our companion, and we must converse with it: "When thou awakest in the
   night, and knowest not how to pass away thy waking minutes, if thou
   pleasest, it shall talk with thee, and entertain thee with pleasant
   meditations in the night-watch; when thou awakest in the morning, and
   art contriving the work of the day, it shall talk with thee about it,
   and help thee to contrive for the best," Ps. i. 2. The word of God has
   something to say to us upon all occasions, if we would but enter into
   discourse with it, would ask it what it has to say, and give it the
   hearing. And it would contribute to our close and comfortable walking
   with God all day if we would begin with him in the morning and let his
   word be the subject of our first thoughts. When I awake I am still with
   thee; we are so if the word be still with us. (4.) It will be our life;
   for, as the law is a lamp and a light for the present, so the reproofs
   of instruction are the way of life. Those reproofs of the word which
   not only show us our faults, but instruct us how to do better, are the
   way that leads to life, eternal life. Let not faithful reproofs
   therefore, which have such a direct tendency to make us happy, ever
   make us uneasy.

   II. Here is a particular caution against the sin of uncleanness.

   1. When we consider how much this iniquity abounds, how heinous it is
   in its own nature, of what pernicious consequence it is, and how
   certainly destructive to all the seeds of the spiritual life in the
   soul, we shall not wonder that the cautions against it are so often
   repeated and so largely inculcated. (1.) One great kindness God
   designed men, in giving them his law, was to preserve them from this
   sin, v. 24. "The reproofs of instruction are therefore the way of life
   to thee, because they are designed to keep thee from the evil woman,
   who will be certain death to thee, from being enticed by the flattery
   of the tongue of a strange woman, who pretends to love thee, but
   intends to ruin thee." Those that will be wrought upon by flattery make
   themselves a very easy prey to the tempter; and those who would avoid
   that snare must take well-instructed reproofs as great kindnesses and
   be thankful to those that will deal faithfully with them, Prov. xxvii.
   5, 6. (2.) The greatest kindness we can do ourselves is to keep at a
   distance from this sin, and to look upon it with the utmost dread and
   detestation (v. 25): "Lust not after her beauty, no, not in thy heart,
   for, if thou dost, thou hast there already committed adultery with her.
   Talk not of the charms in her face, neither be thou smitten with her
   amorous glances; they are all snares and nets; let her not take thee
   with her eye-lids. Her looks are arrows and fiery darts; they wound,
   they kill, in another sense than what lovers mean; they call it a
   pleasing captivity, but it is a destroying one, it is worse than
   Egyptian slavery."

   2. Divers arguments Solomon here urges to enforce this caution against
   the sin of whoredom.

   (1.) It is a sin that impoverishes men, wastes their estates, and
   reduces them to beggary (v. 26): By means of a whorish woman a man is
   brought to a piece of bread; many a man has been so, who has purchased
   the ruin of his body and soul at the expense of his wealth. The
   prodigal son spent his living on harlots, so that he brought himself to
   be fellow-commoner with the swine. And that poverty must needs lie
   heavily which men bring themselves into by their own folly, Job xxxi.
   12.

   (2.) It threatens death; it kills men: The adulteress will hunt for the
   precious life, perhaps designedly, as Delilah for Samson's, at least,
   eventually, the sin strikes at the life. Adultery was punished by the
   law of Moses as a capital crime. The adulterer and the adulteress shall
   surely be put to death. Every one knew this. Those therefore who, for
   the gratifying of a base lust, would lay themselves open to the law,
   could be reckoned no better than self-murderers.

   (3.) It brings guilt upon the conscience and debauches that. He that
   touches his neighbour's wife, with an immodest touch, cannot be
   innocent, v. 29. [1.] He is in imminent danger of adultery, as he that
   takes fire in his bosom, or goes upon hot coals, is in danger of being
   burnt. The way of this sin is down-hill, and those that venture upon
   the temptations to it hardly escape the sin itself. The fly fools away
   her life by playing the wanton with the flames. It is a deep pit, which
   it is madness to venture upon the brink of. He that keeps company with
   those of ill fame, that goes in with them, and touches them, cannot
   long preserve his innocency; he thrusts himself into temptation and so
   throws himself out of God's protection. [2.] He that commits adultery
   is in the high road to destruction. The bold presumptuous sinner says,
   "I may venture upon the sin and yet escape the punishment; I shall have
   peace though I go on." He might as well say, I will take fire into my
   bosom and not burn my clothes, or I will go upon hot coals and not burn
   my feet. He that goes into his neighbour's wife, however he holds
   himself, God will not hold him guiltless. The fire of lust kindles the
   fire of hell.

   (4.) It ruins the reputation and entails perpetual infamy upon that. It
   is a much more scandalous sin than stealing is, v. 30-33. Perhaps it is
   not so in the account of men, at least not in our day. A thief is sent
   to the stocks, to the gaol, to Bridewell, to the gallows, while the
   vile adulterer goes unpunished, nay, with many, unblemished; he dares
   boast of his villanies, and they are made but a jest of. But, in the
   account of God and his law, adultery was much the more enormous crime;
   and, if God is the fountain of honour, his word must be the standard of
   it. [1.] As for the sin of stealing, if a man were brought to it by
   extreme necessity, if he stole meat for the satisfying of his soul when
   he was hungry, though that will not excuse him from guilt, yet it is
   such an extenuation of his crime that men do not despise him, do not
   expose him to ignominy, but pity him. Hunger will break through
   stone-walls, and blame will be laid upon those that brought him to
   poverty, or that did not relieve him. Nay, though he have not that to
   say in his excuse, if he be found stealing, and the evidence be ever so
   plain upon him, yet he shall only make restitution seven-fold. The law
   of Moses appointed that he who stole a sheep should restore four-fold,
   and an ox five-fold (Exod. xxii. 1); accordingly David adjudged, 2 Sam.
   xii. 6. But we may suppose in those cases concerning which the law had
   not made provision the judges afterwards settled the penalties in
   proportion to the crimes, according to the equity of the law. Now, if
   he that stole an ox out of a man's field must restore five-fold, it was
   reasonable that he that stole a man's goods out of his house should
   restore seven-fold; for there was no law to put him to death, as with
   us, for burglary and robbery on the highway, and of this worst kind of
   theft Solomon here speaks; the greatest punishment was that a man might
   be forced to give all the substance of his house to satisfy the law and
   his blood was not attainted. But, [2.] Committing adultery is a more
   heinous crime; Job calls it so, and an iniquity to be punished by the
   judge, Job xxxi. 11. When Nathan would convict David of the evil of his
   adultery he did it by a parable concerning the most aggravated theft,
   which, in David's judgment, deserved to be punished with death (2 Sam.
   xii. 5), and then showed him that his sin was more exceedingly sinful
   than that. First, It is a greater reproach to a man's reason, for he
   cannot excuse it, as a thief may, by saying that it was to satisfy his
   hunger, but must own that it was to gratify a brutish lust which would
   break the hedge of God's law, not for want, but for wantonness.
   Therefore whoso commits adultery with a woman lacks understanding, and
   deserves to be stigmatized as an arrant fool. Secondly, It is more
   severely punished by the law of God. A thief suffered only a pecuniary
   mulct, but the adulterer suffered death. The thief steals to satisfy
   his soul, but the adulterer destroys his own soul, and falls an
   unpitied sacrifice to the justice both of God and man. "Sinner, thou
   hast destroyed thyself." This may be applied to the spiritual and
   eternal death which is the consequence of sin; he that does it wounds
   his conscience, corrupts his rational power, extinguishes all the
   sparks of the spiritual life, and exposes himself to the wrath of God
   for ever, and thus destroys his own soul. Thirdly, The infamy of it is
   indelible, v. 33. It will be a wound to his good name, a dishonour to
   his family, and, though the guilt of it may be done away by repentance,
   the reproach of it never will, but will stick to his memory when he is
   gone. David's sin in the matter of Uriah was not only a perpetual
   blemish upon his own character, but gave occasion to the enemies of the
   Lord to blaspheme his name too.

   (5.) It exposes the adulterer to the rage of the jealous husband, whose
   honour he puts such an affront upon, v. 34, 35. He that touches his
   neighbour's wife, and is familiar with her, gives him occasion for
   jealousy, much more he that debauches her, which, if kept ever so
   secret, might then be discovered by the waters of jealousy, Num. v. 12.
   "When discovered, thou hadst better meet a bear robbed of her whelps
   than the injured husband, who, in the case of adultery, will be as
   severe an avenger of his own honour as, in the case of manslaughter, of
   his brother's blood. If thou art not afraid of the wrath of God, yet be
   afraid of the rage of a man. Such jealousy is; it is strong as death
   and cruel as the grave. In the day of vengeance, when the adulterer
   comes to be tried for his life, the prosecutor will not spare any pains
   or cost in the prosecution, will not relent towards thee, as he would
   perhaps towards one that had robbed him. He will not accept of any
   commutation, any composition; he will not regard any ransom. Though
   thou offer to bribe him, and give him many gifts to pacify him, he will
   not rest content with any thing less than the execution of the law.
   Thou must be stoned to death. If a man would give all the substance of
   his house, it would atone for a theft (v. 31), but not for adultery; in
   that case it would utterly be contemned. Stand in awe therefore, and
   sin not; expose not thyself to all this misery for a moment's sordid
   pleasure, which will be bitterness in the end."
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P R O V E R B S

  CHAP. VII.

   The scope of this chapter is, as of several before, to warn young men
   against the lusts of the flesh. Solomon remembered of what ill
   consequence it was to his father, perhaps found himself, and perceived
   his son, addicted to it, or at least had observed how many hopeful
   young men among his subjects had been ruined by those lusts; and
   therefore he thought he could never say enough to dissuade men from
   them, that "every one may possess his vessel in sanctification and
   honour, and not in the lusts of uncleanness." In this chapter we have,
   I. A general exhortation to get our minds principled and governed by
   the world of God, as a sovereign antidote against this sin, ver. 1-5.
   II. A particular representation of the great danger which unwary young
   men are in of being inveigled into this snare, ver. 6-23. III. A
   serious caution inferred thence, in the close, to take heed of all
   approaches towards this sin, ver. 24-27. We should all pray, "Lord,
   lead us not into this temptation."

The Word of God Recommended.

   1 My son, keep my words, and lay up my commandments with thee.   2 Keep
   my commandments, and live; and my law as the apple of thine eye.   3
   Bind them upon thy fingers, write them upon the table of thine heart.
   4 Say unto wisdom, Thou art my sister; and call understanding thy
   kinswoman:   5 That they may keep thee from the strange woman, from the
   stranger which flattereth with her words.

   These verses are an introduction to his warning against fleshly lusts,
   much the same with that, ch. vi. 20, &c., and ending (v. 5) as that did
   (v. 24), To keep thee from the strange woman; that is it he aims at;
   only there he had said, Keep thy father's commandment, here (which
   comes all to one), Keep my commandments, for he speaks to us as unto
   sons. He speaks in God's name; for it is God's commandments that we are
   to keep, his words, his law. The word of God must be to us, 1. As that
   which we are most careful of. We must keep it as our treasure; we must
   lay up God's commandments with us, lay them up safely, that we may not
   be robbed of them by the wicked one, v. 1. We must keep it as our life:
   Keep my commandments and live (v. 2), not only, "Keep them, and you
   shall live;" but, "Keep them as you would your life, as those that
   cannot live without them." It would be death to a good man to be
   deprived of the word of God, for by it he lives, and not by bread
   alone. 2. As that which we are most tender of: Keep my law as the apple
   of thy eye. A little thing offends the eye, and therefore nature has so
   well guarded it. We pray, with David, that God would keep us as the
   apple of his eye (Ps. xvii. 8), that our lives and comforts may be
   precious in his sight; and they shall be so (Zech. ii. 8) if we be in
   like manner tender of his law and afraid of the least violation of it.
   Those who reproach strict and circumspect walking, as needless
   preciseness, consider not that the law is to be kept as the apple of
   the eye, for indeed it is the apple of our eye; the law is light; the
   law in the heart is the eye of the soul. 3. As that which we are proud
   of and would be ever mindful of (v. 3): "Bind them upon thy fingers;
   let them be precious to thee; look upon them as an ornament, as a
   diamond-ring, as the signet on thy right hand; wear them continually as
   thy wedding-ring, the badge of thy espousals to God. Look upon the word
   of God as putting an honour upon thee, as an ensign of thy dignity.
   Bind them on thy fingers, that they may be constant memorandums to thee
   of thy duty, that thou mayest have them always in view, as that which
   is graven upon the palms of thy hands." 4. As that which we are fond of
   and are ever thinking of: Write them upon the table of thy heart, as
   the names of the friends we dearly love, we say, are written in our
   hearts. let the word of God dwell richly in us, and be written there
   where it will be always at hand to be read. Where sin was written (Jer.
   xvii. 1) let the word of God be written. It is the matter of a promise
   (Heb. viii. 10, I will write my law in their hearts), which makes the
   precept practicable and easy. 5. As that which we are intimately
   acquainted and conversant with (v. 4): "Say unto wisdom, Thou art my
   sister, whom I dearly love and take delight in; and call understanding
   thy kinswoman, to whom thou art nearly allied, and for whom thou hast a
   pure affection; call her thy friend, whom thou courtest." We must make
   the word of God familiar to us, consult it, and consult its honour, and
   take a pleasure in conversing with it. 6. As that which we make use of
   for our defence and armour, to keep us from the strange woman, from
   sin, that flattering but destroying thing, that adulteress;
   particularly from the sin of uncleanness, v. 5. Let the word of God
   confirm our dread of that sin and our resolutions against it; let it
   discover to us its fallacies and suggest to us answers to all its
   flatteries.

The Foolish Young Man; Enticements of the Adulteress.

   6 For at the window of my house I looked through my casement,   7 And
   beheld among the simple ones, I discerned among the youths, a young man
   void of understanding,   8 Passing through the street near her corner;
   and he went the way to her house,   9 In the twilight, in the evening,
   in the black and dark night:   10 And, behold, there met him a woman
   with the attire of an harlot, and subtil of heart.   11 (She is loud
   and stubborn; her feet abide not in her house:   12 Now is she without,
   now in the streets, and lieth in wait at every corner.)   13 So she
   caught him, and kissed him, and with an impudent face said unto him,
   14 I have peace offerings with me; this day have I paid my vows.   15
   Therefore came I forth to meet thee, diligently to seek thy face, and I
   have found thee.   16 I have decked my bed with coverings of tapestry,
   with carved works, with fine linen of Egypt.   17 I have perfumed my
   bed with myrrh, aloes, and cinnamon.   18 Come, let us take our fill of
   love until the morning: let us solace ourselves with loves.   19 For
   the goodman is not at home, he is gone a long journey:   20 He hath
   taken a bag of money with him, and will come home at the day appointed.
     21 With her much fair speech she caused him to yield, with the
   flattering of her lips she forced him.   22 He goeth after her
   straightway, as an ox goeth to the slaughter, or as a fool to the
   correction of the stocks;   23 Till a dart strike through his liver; as
   a bird hasteth to the snare, and knoweth not that it is for his life.

   Solomon here, to enforce the caution he had given against the sin of
   whoredom, tells a story of a young man that was ruined to all intents
   and purposes by the enticements of an adulterous woman. Such a story as
   this would serve the lewd profane poets of our age to make a play of,
   and the harlot with them would be a heroine; nothing would be so
   entertaining to the audience, nor give them so much diversion, as her
   arts of beguiling the young gentleman and drawing in the country
   squire; her conquests would be celebrated as the triumphs of wit and
   love, and the comedy would conclude very pleasantly; and every young
   man that saw it acted would covet to be so picked up. Thus fools make a
   mock at sin. But Solomon here relates it, and all wise and good men
   read it, as a very melancholy story. The impudence of the adulterous
   woman is very justly looked upon, by all that have any sparks of virtue
   in them, with the highest indignation, and the easiness of the young
   man with the tenderest compassion; and the story concludes with sad
   reflections, enough to make all that read and hear it afraid of the
   snares of fleshly lusts and careful to keep at the utmost distance from
   them. It is supposed to be a parable, or imagined case, but I doubt it
   was too true, and, which is worse, that notwithstanding the warning it
   gives of the fatal consequences of such wicked courses it is still too
   often true, and the agents for hell are still playing the same game and
   with similar success.

   Solomon was a magistrate, and, as such, inspected the manners of his
   subjects, looked often through his casement, that he might see with his
   own eyes, and made remarks upon those who little thought his eye was
   upon them, that he might know the better how to make the sword he bore
   a terror to evil-doers. But here he writes as a minister, a prophet,
   who is by office a watchman, to give warning of the approach of the
   enemies, and especially where they lie in ambush, that we may not be
   ignorant of Satan's devices, but may know where to double our guard.
   This Solomon does here, where we may observe the account he gives,

   I. Of the person tempted, and how he laid himself open to the
   temptation, and therefore must thank himself if it end in his
   destruction. 1. He was a young man, v. 7. Fleshly lusts are called
   youthful lusts (2 Tim. ii. 22), not to extenuate them as tricks of
   youth, and therefore excusable, but rather to aggravate them, as
   robbing God of the first and best of our time, and, by debauching the
   mind when it is tender, laying a foundation for a bad life ever after,
   and to intimate that young people ought in a special manner to fortify
   their resolutions against this sin. 2. He was a young man void of
   understanding, that went abroad into the world, not principled as he
   ought to have been with wisdom and the fear of God, and so ventured to
   sea without ballast, without pilot, cord, or compass; he knew not how
   to depart from evil, which is the best understanding, Job xxviii. 28.
   Those become an easy prey to Satan who, when they have arrived to the
   stature of men, have scarcely the understanding of children. 3. He kept
   bad company. He was a young man among the youths, a silly young man
   among the simple ones. If, being conscious of his own weakness, he had
   associated with those that were older and wiser than himself, there
   would have been hopes of him. Christ, at twelve years old, conversed
   with the doctors, to set young people an example of this. But, if those
   that are simple choose such for their companions as are like
   themselves, simple they will still be, and hardened in their
   simplicity. 4. He was sauntering, and had nothing to do, but passed
   through the street as one that knew not how to dispose of himself. One
   of the sins of filthy Sodom was abundance of idleness, Ezek. xvi. 49.
   He went in a starched stately manner, so (it is said) the word
   signifies. He appeared to be a nice formal fop, the top of whose
   accomplishments was to dress well and walk with a good air; fit game
   for that bird of prey to fly at. 5. He was a night-walker, that hated
   and scorned the business that is to be done by day-light, from which
   the evening calls men in to their repose; and, having fellowship with
   the unfruitful works of darkness, he begins to move in the twilight in
   the evening, v. 9. And he chooses the black and dark night as fittest
   for his purpose, not the moonlight nights, when he might be discovered.
   6. He steered his course towards the house of one that he thought would
   entertain him, and that he might be merry with; he went near her
   corner, the way to her house (v. 8), contrary to Solomon's advice (ch.
   v. 8), Come not night the door of her house. Perhaps he did not know it
   was the way to an infamous house, but, however, it was a way that he
   had no business in; and when we have nothing to do the devil will
   quickly find us something to do. We must take heed, not only of idle
   days, but of idle evenings, lest they prove inlets to temptation.

   II. Of the person tempting, not a common prostitute, for she was a
   married wife (v. 19), and, for aught that appears, lived in reputation
   among her neighbours, not suspected of any such wickedness, and yet, in
   the twilight of the evening, when her husband was abroad, abominably
   impudent. She is here described, 1. By her dress. She had the attire of
   a harlot (v. 10), gaudy and flaunting, to set her off as a beauty;
   perhaps she was painted as Jezebel, and went with her neck and breasts
   bare, loose, and en deshabille. The purity of the heart will show
   itself in the modesty of the dress, which becomes women professing
   godliness. 2. By her craft and management. She is subtle of heart,
   mistress of all the arts of wheedling, and knowing how by all her
   caresses to serve her own base purposes. 3. By her temper and carriage.
   She is loud and stubborn, talkative and self-willed, noisy and
   troublesome, wilful and headstrong, all tongue, and will have her
   saying, right or wrong, impatient of check and control, and cannot bear
   to be counselled, much less reproved, by husband or parents, ministers
   or friends. She is a daughter of Belial, that will endure no yoke. 4.
   By her place, not her own house; she hates the confinement and
   employment of that; her feet abide not there any longer than needs
   must. She is all for gadding abroad, changing place and company. Now is
   she without in the country, under pretence of taking the air, now in
   the streets of the city, under pretence of seeing how the market goes.
   She is here, and there, and every where but where she should be. She
   lies in wait at every corner, to pick up such as she can make a prey
   of. Virtue is a penance to those to whom home is a prison.

   III. Of the temptation itself and the management of it. She met the
   young spark. Perhaps she knew him; however she knew by his fashions
   that he was such a one as she wished for; so she caught him about the
   neck and kissed him, contrary to all the rules of modesty (v. 13), and
   waited not for his compliments or courtship, but with an impudent face
   invited him not only to her house, but to her bed.

   1. She courted him to sup with her (v. 14, 15): I have peace-offerings
   with me. Hereby she gives him to understand, (1.) Her prosperity, that
   she was compassed about with so many blessings that she had occasion to
   offer peace-offerings, in token of joy and thankfulness; she was
   before-hand in the world, so that he needed not fear having his pocket
   picked. (2.) Her profession of piety. She had been to-day at the
   temple, and was as well respected there as any that worshipped in the
   courts of the Lord. She had paid her vows, and, as she thought, made
   all even with God Almighty, and therefore might venture upon a new
   score of sins. Note, The external performances of religion, if they do
   not harden men against sin, harden them in it, and embolden carnal
   hearts to venture upon it, in hopes that when they come to count and
   discount with God he will be found as much in debt to them for their
   peace-offerings and their vows as they to him for their sins. But it is
   sad that a show of piety should become the shelter of iniquity (which
   really doubles the shame of it, and makes it more exceedingly sinful)
   and that men should baffle their consciences with those very things
   that should startle them. The Pharisees made long prayers, that they
   might the more plausibly carry on their covetous and mischievous
   provisions. The greatest part of the flesh of the peace-offerings was
   by the law returned back to the offerers, to feast upon with their
   friends, which (if they were peace-offerings of thanksgiving) was to be
   all eaten the same day and none of it left until the morning, Lev. vii.
   15. This law of charity and generosity is abused to be a colour for
   gluttony and excess: "Come," says she, "come home with me, for I have
   good cheer enough, and only want good company to help me off with it."
   It was a pity that the peace-offerings should thus become, in a bad
   sense, sin-offerings, and that what was designed for the honour of God
   should become the food and fuel of a base lust. But this is not all.
   (4.) To strengthen the temptation, [1.] She pretends to have a very
   great affection for him above any man: "Therefore, because I have a
   good supper upon the table, I came forth to meet thee, for no friend in
   the world shall be so welcome to it as thou shalt, v. 15. Thou art he
   whom I came on purpose to seek, to seek diligently, came myself, and
   would not send a servant." Surely he cannot deny her his company when
   she put such a value upon it, and would take all this pains to obtain
   the favour of it. Sinners take pains to do mischief, and are as the
   roaring lion himself; they go about seeking to devour, and yet pretend
   they are seeking to oblige. [2.] She would have it thought that
   Providence itself countenanced her choice of him for her companion; for
   how quickly had she found him whom she sought!

   2. She courted him to lie with her. They will sit down to eat and
   drink, and then rise up to play, to play the wanton, and there is a bed
   ready for them, where he shall find that which will be in all respects
   agreeable to him. To please his eye, it is decked with coverings of
   tapestry and carved works, exquisitely fine; he never saw the like. To
   please his touch, the sheets are not of home-spun cloth; they are
   far-fetched and dear bought; they are of fine linen of Egypt, v. 16. To
   gratify his smell, it is perfumed with the sweetest scents, v. 17.
   Come, therefore, and let us take our fill of love, v. 18. Of love, does
   she say? Of lust she means, brutish lust; but it is a pity that the
   name of love should be thus abused. True love is from heaven; this is
   from hell. How can those pretend to solace themselves and love one
   another who are really ruining themselves and one another?

   3. She anticipated the objection which he might make of the danger of
   it. Is she not another man's wife, and what if her husband should catch
   them in adultery, in the very act? he will make them pay dearly for
   their sport, and where will the solace of their love be then? "Never
   fear," says she, "the good man is not at home" (v. 19); she does not
   call him her husband, for she forsakes the guide of her youth and
   forgets the covenant of her God; but "the good man of the house, whom I
   am weary of." Thus Potiphar's wife, when she spoke of her husband,
   would not call him so, but he, Gen. xxxix. 14. It is therefore with
   good reason taken notice of, to Sarah's praise, that she spoke
   respectfully of her husband, calling him lord. She pleases herself with
   this that he is not at home, and therefore she is melancholy if she
   have not some company, and therefore whatever company she has she may
   be free with them, for she is from under his eye, and he shall never
   know. But will he not return quickly? No: "he has gone a long journey,
   and cannot return on a sudden; he appointed the day of his return, and
   he never comes home sooner than he says he will. He has taken a bag of
   money with him, either," (1.) "To trade with, to buy goods with and he
   will not return till he has laid it all out. It is a pity that an
   honest industrious man should be thus abused, and advantage taken of
   his absence, when it is upon business, for the good of his family." Or,
   (2.) "To spend and revel with." Whether justly or not, she insinuates
   that he was a bad husband; so she would represent him, because she was
   resolved to be a bad wife, and must have that for an excuse; it is
   often groundlessly suggested, but is never a sufficient excuse. "He
   follows his pleasures, and wastes his estate abroad" (says she), "and
   why should not I do the same at home?"

   IV. Of the success of the temptation. Promising the young man every
   thing that was pleasant, and impunity in the enjoyment, she gained her
   point, v. 21. It should seem, the youth, though very simple, had no ill
   design, else a word, a beck, a wink, would have served, and there would
   have been no need of all this harangue; but though he did not intend
   any such thing, nay, had something in his conscience that opposed it,
   yet with her much fair speech she caused him to yield. His corruptions
   at length triumphed over his convictions, and his resolutions were not
   strong enough to hold out against such artful attacks as these, but
   with the flattery of her lips she forced him; he could not stop his ear
   against such a charmer, but surrendered himself her captive. Wisdom's
   maidens, who plead her cause, and have reason on their side, and true
   and divine pleasures to invite men to, have a deaf ear turned to them,
   and with all their rhetoric cannot compel men to come in, but such is
   the dominion of sin in the hearts of men that its allurements soon
   prevail by falsehood and flattery. With what pity does Solomon here
   look upon this foolish young man, when he sees him follow the
   adulterous woman! (1.) He gives him up for gone; alas! he is undone. he
   goes to the slaughter (for houses of uncleanness are slaughter-houses
   to precious souls); a dart will presently strike through his liver;
   going without his breast-plate, he will receive his death's wound, v.
   23. It is his life, his precious life, that is thus irrecoverably
   thrown away, he is perfectly lost to all good; his conscience is
   debauched; a door is opened to all other vices, and this will certainly
   end in his endless damnation. (2.) That which makes his case the more
   piteous is that he is not himself aware of his misery and danger; he
   goes blindfold, nay, he goes laughing to his ruin. The ox thinks he is
   led to the pasture when he is led to the slaughter; the fool (that is,
   the drunkard, for, of all sinners, drunkards are the greatest fools) is
   led to the correction of the stocks, and is not sensible of the shame
   of it, but goes to it as if he were going to a play. The bird that
   hastes to the snare looks only at the bait, and promises herself a good
   bit from that, and considers not that it is for her life. Thus this
   unthinking unwary young man dreams of nothing but the pleasures he
   shall have in the embraces of the harlot, while really he is running
   headlong upon his ruin. Though Solomon does not here tell us that he
   put the law in execution against this base harlot, yet we have no
   reason to think but that he did, he was himself so affected with the
   mischief she did and had such an indignation at it.

The Seduction of a Youth.

   24 Hearken unto me now therefore, O ye children, and attend to the
   words of my mouth.   25 Let not thine heart decline to her ways, go not
   astray in her paths.   26 For she hath cast down many wounded: yea,
   many strong men have been slain by her.   27 Her house is the way to
   hell, going down to the chambers of death.

   We have here the application of the foregoing story: "Hearken to me
   therefore, and not to such seducers (v. 24); give ear to a father, and
   not to an enemy." 1. "Take good counsel when it is given you. Let not
   thy heart decline to her ways (v. 25); never leave the paths of virtue,
   though strait and narrow, solitary and up-hill, for the way of the
   adulteress, though green, and broad, and crowded with company. Do not
   only keep thy feet from those ways, but let not so much as thy heart
   incline to them; never harbour a disposition this way, nor think
   otherwise than with abhorrence of such wicked practices as these. Let
   reason, and conscience, and the fear of God ruling in the heart, check
   the inclinations of the sensual appetite. If thou goest in her paths,
   in any of the paths that lead to this sin, thou goest astray, thou art
   out of the right way, the safe way; therefore take heed, go not astray,
   lest thou wander endlessly." 2. "Take fair warning when it is given
   you." (1.) "Look back, and see what mischief this sin has done. The
   adulteress has been the ruin not of here and there one, but she has
   cast down many wounded." Thousands have been undone, now and for ever,
   by this sin; and those not only the weak and simple youths, such as he
   was of whom he had now spoken, but many strong men have been slain by
   her, v. 26. Herein, perhaps, he has an eye especially to Samson, who
   was slain by this sin, and perhaps to David too, who by this sin
   entailed a sword upon his house, though so far the Lord took it away
   that he himself should not die. These were men not only of great bodily
   strength, but of eminent wisdom and courage, and yet their fleshly
   lusts prevailed over them. Howl, fir-trees, if the cedars be shaken.
   Let him that thinks he stands take heed lest he fall. (2.) "Look
   forward with an eye of faith, and see what will be in the end of it,"
   v. 27. Her house, though richly decked and furnished, and called a
   house of pleasure, is the way to hell; and her chambers are the
   stair-case that goes down to the chambers of death and everlasting
   darkness. The cup of fornication must shortly be exchanged for the cup
   of trembling; and the flames of lust, if not quenched by repentance and
   mortification, will burn to the lowest hell. Therefore stand in awe and
   sin not.
     __________________________________________________________________

P R O V E R B S

  CHAP. VIII.

   The word of God is two-fold, and, in both senses, is wisdom; for a word
   without wisdom is of little value, and wisdom without a word is of
   little use. Now, I. Divine revelation is the word and wisdom of God,
   and that pure religion and undefiled which is built upon it; and of
   that Solomon here speaks, recommending it to us as faithful, and well
   worthy of all acceptation, ver. 1-21. God, by it, instructs, and
   governs, and blesses, the children of men. II. The redeemer is the
   eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the
   children of men in the former part of the chapter. All divine
   revelation passes through his hand, and centres in him; but of him as
   the personal Wisdom, the second person in the Godhead, in the judgment
   of many of the ancients, Solomon here speaks, ver. 22-31. He concludes
   with a repeated charge to the children of men diligently to attend to
   the voice of God in his word, ver. 32-36.

The Invitation of Wisdom.

   1 Doth not wisdom cry? and understanding put forth her voice?   2 She
   standeth in the top of high places, by the way in the places of the
   paths.   3 She crieth at the gates, at the entry of the city, at the
   coming in at the doors.   4 Unto you, O men, I call; and my voice is to
   the sons of man.   5 O ye simple, understand wisdom: and, ye fools, be
   ye of an understanding heart.   6 Hear; for I will speak of excellent
   things; and the opening of my lips shall be right things.   7 For my
   mouth shall speak truth; and wickedness is an abomination to my lips.
   8 All the words of my mouth are in righteousness; there is nothing
   froward or perverse in them.   9 They are all plain to him that
   understandeth, and right to them that find knowledge.   10 Receive my
   instruction, and not silver; and knowledge rather than choice gold.
   11 For wisdom is better than rubies; and all the things that may be
   desired are not to be compared to it.

   The will of God revealed to us for our salvation is here largely
   represented to us as easy to be known and understood, that none may
   have an excuse for their ignorance or error, and as worthy to be
   embraced, that none may have an excuse for their carelessness and
   unbelief.

   I. The things revealed are easy to be known, for they belong to us and
   to our children (Deut. xxix. 29), and we need not soar up to heaven, or
   dive into the depths, to get the knowledge of them (Deut. xxx. 11), for
   they are published and proclaimed in some measure by the works of the
   creation (Prov. xix. 1), more fully by the consciences of men and the
   eternal reasons and rules of good and evil, but most clearly by Moses
   and the prophets; let them hear them. The precepts of wisdom may easily
   be known; for, 1. They are proclaimed aloud (v. 1): Does not Wisdom
   cry? Yes, she cries aloud, and does not spare (Isa. lviii. 1); she puts
   forth her voice, as one in earnest and desirous to be heard. Jesus
   stood and cried, John vii. 37. The curses and blessings were read with
   a loud voice by the Levites, Deut. xxvii. 14. And men's own hearts
   sometimes speak aloud to them; there are clamours of conscience, as
   well as whispers. 2. They are proclaimed from on high (v. 2): She
   stands in the top of high places; it was from the top of Mount Sinai
   that the law was given, and Christ expounded it in a sermon upon the
   mount. Nay, if we slight divine revelation, we turn away from him that
   speaks from heaven, a high place indeed, Heb. xii. 25. The adulterous
   woman spoke in secret, the oracles of the heathen muttered, but Wisdom
   speaks openly; truth seeks no corners, but gladly appeals to the light.
   3. They are proclaimed in the places of concourse, where multitudes are
   gathered together, the more the better. Jesus spoke in the synagogues
   and in the temple, whither the Jews always resorted, John xviii. 20.
   Every man that passes by on the road, of what rank or condition soever,
   may know what is good, and what the Lord requires of him, if it be not
   his own fault. There is no speech nor language where Wisdom's voice is
   not heard; her discoveries and directions are given to all
   promiscuously. He that has ears to hear, let him hear. 4. They are
   proclaimed where they are most needed. They are intended for the guide
   of our way, and therefore are published in the places of the paths,
   where many ways meet, that travellers may be shown, if they will but
   ask, which is the right way, just then when they are at a loss; thou
   shalt then hear the word behind thee, saying, This is the way, Isa.
   xxx. 21. The foolish man known not how to go to the city (Eccl. x. 15),
   and therefore Wisdom stands ready to direct him, stands at the gates,
   at the entry of the city, ready to tell him where the seer's house is,
   1 Sam. ix. 18. Nay, she follows men to their own houses, and cries to
   them at the coming in at the doors, saying, Peace be to this house;
   and, if the son of peace be there, it shall certainly abide upon it.
   God's ministers are appointed to testify to people both publicly and
   from house to house. Their own consciences follow them with admonitions
   wherever they go, which they cannot be out of the hearing of while they
   carry their own heads and hearts about with them, which are a law unto
   themselves. 5. They are directed to the children of men. We attend to
   that discourse in which we hear ourselves named, though otherwise we
   should have neglected it; therefore Wisdom speaks to us: "Unto you, O
   men! I call (v. 4), not to angels (they need not these instructions),
   not to devils (they are past them), not to the brute-creatures (they
   are not capable of them), but to you, O men! who are taught more than
   the beasts of the earth and made wiser than the fowls of heaven. To you
   is this law given, to you is the word of this invitation, this
   exhortation sent. My voice is to the sons of men, who are concerned to
   receive instruction, and to whom, one would think, it should be very
   welcome. It is not, to you, O Jews! only, that Wisdom cries, nor to
   you, O gentlemen! not to you, O scholars! but to you, O men! O sons of
   men! even the meanest." 6. They are designed to make them wise (v. 5);
   they are calculated not only for men that are capable of wisdom, but
   for sinful men, fallen men, foolish men, that need it, and are undone
   without it: "O you simple ones! understand wisdom. Though you are ever
   so simple, Wisdom will take you for her scholars, and not only so, but,
   if you will be ruled by her, will undertake to give you an
   understanding heart." When sinners leave their sins, and become truly
   religious, then the simple understand wisdom.

   II. The things revealed are worthy to be known, well worthy of all
   acceptation. We are concerned to hear; for, 1. They are of inestimable
   value. They are excellent things (v. 6), princely things, so the word
   is. Though they are level to the capacity of the meanest, yet there is
   that in them which will be entertainment for the greatest. They are
   divine and heavenly things, so excellent that, in comparison with them,
   all other learning is but children's play. Things which relate to an
   eternal God, an immortal soul, and an everlasting state, must needs be
   excellent things. 2. They are of incontestable equity, and carry along
   with them the evidence of their own goodness. They are right things (v.
   6), all in righteousness (v. 8), and nothing froward or perverse in
   them. All the dictates and directions of revealed religion are
   consonant to, and perfective of, the light and law of nature, and there
   is nothing in them that puts any hardship upon us, that lays us under
   any undue restraints, unbecoming the dignity and liberty of the human
   nature, nothing that we have reason to complain of. All God's precepts
   concerning all things are right. 3. They are of unquestionable truth.
   Wisdom's doctrines, upon which her laws are founded, are such as we may
   venture our immortal souls upon: My mouth shall speak truth (v. 7), the
   whole truth, and nothing but the truth, for it is a testimony to the
   world. Every word of God is true; there are not so much as pious frauds
   in it, nor are we imposed upon in that which is told us for our good.
   Christ is a faithful witness, is the truth itself; wickedness (that is,
   lying) is an abomination to his lips. Note, Lying is wickedness, and we
   should not only refrain from it, but it should be an abomination to us,
   and as far from what we say as from what God says to us. His word to us
   is yea, and amen; never then let ours be yea and nay. 4. They are
   wonderfully acceptable and agreeable to those who take them aright, who
   understand themselves aright, who have not their judgments blinded and
   biassed by the world and the flesh, are not under the power of
   prejudice, are taught of God, and whose understanding he has opened,
   who impartially seek knowledge, take pains for it, and have found it in
   the enquiries they have hitherto made. To them, (1.) They are all
   plain, and not hard to be understood. If the book is sealed, it is to
   those who are willingly ignorant. If our gospel is hidden, it is hidden
   to those who are lost; but to those who depart from evil, which is
   understanding, who have that good understanding which those have who do
   the commandments, to them they are all plain and there is nothing
   difficult in them. The way of religion is a highway, and the way-faring
   men, though fools, shall not err therein, Isa. xxxv. 8. Those therefore
   do a great wrong to the common people who deny them the use of the
   scripture under pretence that they cannot understand it, whereas it is
   plain for plain people. (2.) They are all right, and not hard to be
   submitted to. Those who discern things that differ, who know good and
   evil, readily subscribe to the rectitude of all Wisdom's dictates, and
   therefore, with out murmuring or disputing, govern themselves by them.

   III. From all this he infers that the right knowledge of those things,
   such as transforms us into the image of them, is to be preferred before
   all the wealth of this world (v. 10, 11): Receive my instruction, and
   not silver. Instruction must not only be heard, but received. We must
   bid it welcome, receive the impressions of it, and submit to the
   command of it; and this rather than choice gold, that is, 1. We must
   prefer religion before riches, and look upon it that, if we have the
   knowledge and fear of God in our hearts, we are really more happy and
   better provided for every condition of life than if we had ever so much
   silver and gold. Wisdom is in itself, and therefore must be in our
   account, better than rubies. It will bring us in a better price, be to
   us a better portion; show it forth, and it will be a better ornament
   than jewels and precious stones of the greatest value. Whatever we can
   sit down and wish for of the wealth of this world would, if we had it,
   be unworthy to be compared with the advantages that attend serious
   godliness. 2. We must be dead to the wealth of this world, that we may
   the more closely and earnestly apply ourselves to the business of
   religion. We must receive instruction as the main matter, and then be
   indifferent whether we receive silver or no; nay, we must not receive
   it as our portion and reward, as the rich man in his life-time received
   his good things.

The Advantages of Wisdom.

   12 I wisdom dwell with prudence, and find out knowledge of witty
   inventions.   13 The fear of the Lord is to hate evil: pride, and
   arrogancy, and the evil way, and the froward mouth, do I hate.   14
   Counsel is mine, and sound wisdom: I am understanding; I have strength.
     15 By me kings reign, and princes decree justice.   16 By me princes
   rule, and nobles, even all the judges of the earth.   17 I love them
   that love me; and those that seek me early shall find me.   18 Riches
   and honour are with me; yea, durable riches and righteousness.   19 My
   fruit is better than gold, yea, than fine gold; and my revenue than
   choice silver.   20 I lead in the way of righteousness, in the midst of
   the paths of judgment:   21 That I may cause those that love me to
   inherit substance; and I will fill their treasures.

   Wisdom here is Christ, in whom are hidden all the treasures of wisdom
   and knowledge; it is Christ in the word and Christ in the heart, not
   only Christ revealed to us, but Christ revealed in us. It is the word
   of God, the whole compass of divine revelation; it is God the Word, in
   whom all divine revelation centres; it is the soul formed by the word;
   it is Christ formed in the soul; it is religion in the purity and power
   of it. Glorious things are here spoken of this excellent person, this
   excellent thing.

   I. Divine wisdom gives men good heads (v. 12): I Wisdom dwell with
   prudence, not with carnal policy (the wisdom that is from above is
   contrary to that, 2 Cor. i. 12), but with true discretion, which serves
   for the right ordering of the conversation, that wisdom of the prudent
   which is to understand his way and is in all cases profitable to
   direct, the wisdom of the serpent, not only to guard from harm, but to
   guide in doing good. Wisdom dwells with prudence; for prudence is the
   product of religion and an ornament to religion; and there are more
   witty inventions found out with the help of the scripture, both for the
   right understanding of God's providences and for the effectual
   countermining of Satan's devices and the doing of good in our
   generation, than were ever discovered by the learning of the
   philosophers or the politics of statesmen. We may apply it to Christ
   himself; he dwells with prudence, for his whole undertaking is the
   wisdom of God in a mystery, and in it God abounds towards us in all
   wisdom and prudence. Christ found out the knowledge of that great
   invention, and a costly one it was to him, man's salvation, by his
   satisfaction, an admirable expedient. We had found out many inventions
   for our ruin; he found out one for our recovery. The covenant of grace
   is so well ordered in all things that we must conclude that he who
   ordered it dwelt with prudence.

   II. It gives men good hearts, v. 13. True religion, consisting in the
   fear of the Lord, which is the wisdom before recommended, teaches men,
   1. To hate all sin, as displeasing to God and destructive to the soul:
   The fear of the Lord is to hate evil, the evil way, to hate sin as sin,
   and therefore to hate every false way. Wherever there is an awe of God
   there is a dread of sin, as an evil, as only evil. 2. Particularly to
   hate pride and passion, those two common and dangerous sins.
   Conceitedness of ourselves, pride and arrogancy, are sins which Christ
   hates, and so do all those who have the Spirit of Christ; every one
   hates them in others, but we must hate them in ourselves. The froward
   mouth, peevishness towards others, God hates, because it is such an
   enemy to the peace of mankind, and therefore we should hate it. Be it
   spoken to the honour of religion that, however it is unjustly accused,
   it is so far from making men conceited and sour that there is nothing
   more directly contrary to it than pride and passion, nor which it
   teaches us more to detest.

   III. It has a great influence upon public affairs and the
   well-governing of all societies, v. 14. Christ, as God, has strength
   and wisdom; wisdom and might are his; as Redeemer, he is the wisdom of
   God and the power of God. To all that are his he is made of God both
   strength and wisdom; in him they are laid up for us, that we may both
   know and do our duty. He is the wonderful counsellor and gives that
   grace which alone is sound wisdom. He is understanding itself, and has
   strength for all those that strengthen themselves in him. True religion
   gives men the best counsel in all difficult cases, and helps to make
   their way plain. Wherever it is, it is understanding, it has strength;
   it will be all that to us that we need, both for services and
   sufferings. Where the word of God dwells richly it makes a man perfect
   and furnishes him thoroughly for every good word and work. Kings,
   princes, and judges, have of all men most need of wisdom and strength,
   of counsel and courage, for the faithful discharge of the trusts
   reposed in them, and that they may be blessings to the people over whom
   they are set. And therefore Wisdom says, By me kings reign (v. 15, 16),
   that is, 1. Civil government is a divine institution, and those that
   are entrusted with the administration of it have their commission from
   Christ; it is a branch of his kingly office that by him kings reign;
   from him to whom all judgment is committed their power is derived. They
   reign by him, and therefore ought to reign for him. 2. Whatever
   qualifications for government any kings or princes have they are
   indebted to the grace of Christ for them; he gives them the spirit of
   government, and they have nothing, no skill, no principles of justice,
   but what he endues them with. A divine sentence is in the lips of the
   king; and kings are to their subjects what he makes them. 3. Religion
   is very much the strength and support of the civil government; it
   teaches subjects their duty, and so by it kings reign over them the
   more easily; it teaches kings their duty, and so by it kings reign as
   they ought; they decree justice, while they rule in the fear of God.
   Those rule well whom religion rules.

   IV. It will make all those happy, truly happy, that receive and embrace
   it.

   1. They shall be happy in the love of Christ; for he it is that says, I
   love those that love me, v. 17. Those that love the Lord Jesus Christ
   in sincerity shall be beloved of him with a peculiar distinguishing
   love: he will love them and manifest himself to them.

   2. They shall be happy in the success of their enquiries after him:
   "Those that seek me early, seek an acquaintance with me and an interest
   in me, seek me early, that is, seek me earnestly, seek me first before
   any thing else, that begin betimes in the days of their youth to seek
   me, they shall find what they seek." Christ shall be theirs, and they
   shall be his. He never said, Seek in vain.

   3. They shall be happy in the wealth of the world, or in that which is
   infinitely better. (1.) They shall have as much riches and honour as
   Infinite Wisdom sees good for them (v. 18); they are with Christ, that
   is, he has them to give, and whether he will see fit to give them to us
   must be referred to him. Religion sometimes helps to make people rich
   and great in this world, gains them a reputation, and so increases
   their estates; and the riches which Wisdom gives to her favourites have
   these two advantages:-- [1.] That they are riches and righteousness,
   riches honestly got, not by fraud and oppression, but in regular ways,
   and riches charitably used, for alms are called righteousness. Those
   that have their wealth from God's blessing on their industry, and that
   have a heart to do good with it, have riches and righteousness. [2.]
   That therefore they are durable riches. Wealth gotten by vanity will
   soon be diminished, but that which is well got will wear well and will
   be left to the children's children, and that which is well spent in
   works of piety and charity is put out to the best interest and so will
   be durable; for the friends made by the mammon of unrighteousness when
   we fail will receive us into everlasting habitations, Luke xvi. 9. It
   will be found after many days, for the days of eternity. (2.) They
   shall have that which is infinitely better, if they have not riches and
   honour in this world (v. 19): "My fruit is better than gold, and will
   turn to a better account, will be of more value in less compass, and my
   revenue better than the choicest silver, will serve a better trade." We
   may assure ourselves that not only Wisdom's products at last, but her
   income in the mean time, not only her fruit, but her revenue, is more
   valuable than the best either of the possessions or of the reversions
   of this world.

   4. They shall be happy in the grace of God now; that shall be their
   guide in the good way, v. 20. This is that fruit of wisdom which is
   better than gold, than fine gold, it leads us in the way of
   righteousness, shows us that way and goes before us in it, the way that
   God would have us walk in and which will certainly bring us to our
   desired end. It leads in the midst of the paths of judgment, and saves
   us from deviating on either hand. In medio virtus--Virtue lies in the
   midst. Christ by his Spirit guides believers into all truth, and so
   leads them in the way of righteousness, and they walk after the Spirit.

   5. They shall be happy in the glory of God hereafter, v. 21. Therefore
   Wisdom leads in the paths of righteousness, not only that she may keep
   her friends in the way of duty and obedience, but that she may cause
   them to inherit substance and may fill their treasures, which cannot be
   done with the things of this world, nor with any thing less than God
   and heaven. The happiness of those that love God, and devote themselves
   to his service, is substantial and satisfactory. (1.) It is
   substantial; it is substance itself. It is a happiness which will
   subsist of itself, and stand alone, without the accidental supports of
   outward conveniences. Spiritual and eternal things are the only real
   and substantial things. Joy in God is substantial joy, solid and
   well-grounded. The promises are their bonds, Christ is their surety,
   and both substantial. They inherit substance; that is, their
   inheritance hereafter is substantial; it is a weight of glory; it is
   substance, Heb. x. 34. All their happiness they have as heirs; it is
   grounded upon their sonship. (2.) It is satisfying; it will not only
   fill their hands, but fill their treasures, not only maintain them, but
   make them rich. The things of this world may fill men's bellies (Ps.
   xvii. 14), but not their treasures, for they cannot in them secure to
   themselves goods for many years; perhaps they may be deprived of them
   this night. But let the treasures of the soul be ever so capacious
   there is enough in God, and Christ, and heaven, to fill them. In
   Wisdom's promises believers have goods laid up, not for days and years,
   but for eternity; her fruit therefore is better than gold.

Wisdom Eternal and Divine.

   22 The Lord possessed me in the beginning of his way, before his works
   of old.   23 I was set up from everlasting, from the beginning, or ever
   the earth was.   24 When there were no depths, I was brought forth;
   when there were no fountains abounding with water.   25 Before the
   mountains were settled, before the hills was I brought forth:   26
   While as yet he had not made the earth, nor the fields, nor the highest
   part of the dust of the world.   27 When he prepared the heavens, I was
   there: when he set a compass upon the face of the depth:   28 When he
   established the clouds above: when he strengthened the fountains of the
   deep:   29 When he gave to the sea his decree, that the waters should
   not pass his commandment: when he appointed the foundations of the
   earth:   30 Then I was by him, as one brought up with him: and I was
   daily his delight, rejoicing always before him;   31 Rejoicing in the
   habitable part of his earth; and my delights were with the sons of men.

   That it is an intelligent and divine person that here speaks seems very
   plain, and that it is not meant of a mere essential property of the
   divine nature, for Wisdom here has personal properties and actions; and
   that intelligent divine person can be no other than the Son of God
   himself, to whom the principal things here spoken of wisdom are
   attributed in other scriptures, and we must explain scripture by
   itself. If Solomon himself designed only the praise of wisdom as it is
   an attribute of God, by which he made the world and governs it, so to
   recommend to men the study of that wisdom which belongs to them, yet
   the Spirit of God, who indited what he wrote, carried him, as David
   often, to such expressions as could agree to no other than the Son of
   God, and would lead us into the knowledge of great things concerning
   him. All divine revelation is the revelation of Jesus Christ, which God
   gave unto him, and here we are told who and what he is, as God,
   designed in the eternal counsels to be the Mediator between God and
   man. The best exposition of these verses we have in the first four
   verses of St. John's gospel. In the beginning was the Word, &c.
   Concerning the Son of God observe here,

   I. His personality and distinct subsistence, one with the Father and of
   the same essence, and yet a person of himself, whom the Lord possessed
   (v. 22), who was set up (v. 23), was brought forth (v. 24, 25), was by
   him (v. 30), for he was the express image of his person, Heb. i. 3.

   II. His eternity; he was begotten of the Father, for the Lord possessed
   him, as his own Son, his beloved Son, laid him in his bosom; he was
   brought forth as the only-begotten of the Father, and this before all
   worlds, which is most largely insisted upon here. The Word was eternal,
   and had a being before the world, before the beginning of time; and
   therefore it must follow that it was from eternity. The Lord possessed
   him in the beginning of his way, of his eternal counsels, for those
   were before his works. This way indeed had no beginning, for God's
   purposes in himself are eternal like himself, but God speaks to us in
   our own language. Wisdom explains herself (v. 23): I was set up from
   everlasting. The Son of God was, in the eternal counsels of God,
   designed and advanced to be the wisdom and power of the Father, light
   and life, and all in all both in the creation and in the redemption of
   the world. That he was brought forth as to his being, and set up as to
   the divine counsels concerning his office, before the world was made,
   is here set forth in a great variety of expressions, much the same with
   those by which the eternity of God himself is expressed. Ps. xc. 2,
   Before the mountains were brought forth. 1. Before the earth was, and
   that was made in the beginning, before man was made; therefore the
   second Adam had a being before the first, for the first Adam was made
   of the earth, the second had a being before the earth, and therefore is
   not of the earth, John iii. 31. 2. Before the sea was (v. 24), when
   there were no depths in which the waters were gathered together, no
   fountains from which those waters might arise, none of that deep on
   which the Spirit of God moved for the production of the visible
   creation, Gen. i. 2. 3. Before the mountains were, the everlasting
   mountains, v. 25. Eliphaz, to convince Job of his inability to judge of
   the divine counsels, asks him (Job xv. 7), Wast thou made before the
   hills? No, thou wast not. But before the hills was the eternal Word
   brought forth. 4. Before the habitable parts of the world, which men
   cultivate, and reap the profits of (v. 26), the fields in the valleys
   and plains, to which the mountains are as a wall, which are the highest
   part of the dust of the world; the first part of the dust (so some),
   the atoms which compose the several parts of the world; the chief or
   principal part of the dust, so it may be read, and understood of man,
   who was made of the dust of the ground and is dust, but is the
   principal part of the dust, dust enlivened, dust refined. The eternal
   Word had a being before man was made, for in him was the life of men.

   III. His agency in making the world. He not only had a being before the
   world, but he was present, not as a spectator, but as the architect,
   when the world was made. God silenced and humbled Job by asking him,
   "Where wast thou when I laid the foundations of the earth? Who hath
   laid the measures thereof? (Job xxxviii. 4, &c.). Wast thou that
   eternal Word and wisdom, who was the prime manager of that great
   affair? No; thou art of yesterday." But here the Son of God, referring,
   as it should seem, to the discourse God had with Job, declares himself
   to have been engaged in that which Job could not pretend to be a
   witness of and a worker in, the creation of the world. By him God made
   the worlds, Eph. iii. 9; Heb. i. 2; Col. i. 16. 1. When, on the first
   day of the creation, in the very beginning of time, God said, Let there
   be light, and with a word produced it, this eternal Wisdom was that
   almighty Word: Then I was there, when he prepared the heavens, the
   fountain of that light, which, whatever it is here, is there
   substantial. 2. He was no less active when, on the second day, he
   stretched out the firmament, the vast expanse, and set that as a
   compass upon the face of the depth (v. 27), surrounded it on all sides
   with that canopy, that curtain. Or it may refer to the exact order and
   method with which God framed all the parts of the universe, as the
   workman marks out his work with his line and compasses. The work in
   nothing varied from the plan of it formed in the eternal mind. 3. He
   was also employed in the third day's work, when the waters above the
   heavens, were gathered together by establishing the clouds above, and
   those under the heavens by strengthening the fountains of the deep,
   which send forth those waters (v. 28), and by preserving the bounds of
   the sea, which is the receptacle of those waters, v. 29. This speaks
   much the honour of this eternal Wisdom, for by this instance God proves
   himself a God greatly to be feared (Jer. v. 22) that he has placed the
   sand for the bound of the sea, that the dry land might continue to
   appear above water, fit to be a habitation for man; and thus he has
   appointed the foundation of the earth. How able, how fit, is the Son of
   God to be the Saviour of the world, who was the Creator of it!

   IV. The infinite complacency which the Father had in him, and he in the
   Father (v. 30): I was by him, as one brought up with him. As by an
   eternal generation he was brought forth of the Father, so by an eternal
   counsel he was brought up with him, which intimates, not only the
   infinite love of the Father to the Son, who is therefore called the Son
   of his love (Col. i. 13), but the mutual consciousness and good
   understanding that were between them concerning the work of man's
   redemption, which the Son was to undertake, and about which the counsel
   of peace was between them both, Zech. vi. 13. He was alumnus
   patris--the Father's pupil, as I may say, trained up from eternity for
   that service which in time, in the fulness of time, he was to go
   through with, and is therein taken under the special tuition and
   protection of the Father; he is my servant whom I uphold, Isa. xlii. 1.
   He did what he saw the Father do (John v. 19), pleased his Father,
   sought his glory, did according to the commandment he received from his
   Father, and all this as one brought up with him. He was daily his
   Father's delight (my elect, in whom my soul delighteth, says God, Isa.
   xliii. 1), and he also rejoiced always before him. This may be
   understood either, 1. Of the infinite delight which the persons of the
   blessed Trinity have in each other, wherein consists much of the
   happiness of the divine nature. Or, 2. Of the pleasure which the Father
   took in the operations of the Son, when he made the world; God saw
   every thing that the Son made, and, behold, it was very good, it
   pleased him, and therefore his Son was daily, day by day, during the
   six days of the creation, upon that account, his delight, Exod. xxxix.
   43. And the Son also did himself rejoice before him in the beauty and
   harmony of the whole creation, Ps. civ. 31. Or, 3. Of the satisfaction
   they had in each other, with reference to the great work of man's
   redemption. The Father delighted in the Son, as Mediator between him
   and man, was well-pleased with what he proposed (Matt. iii. 17), and
   therefore loved him because he undertook to lay down his life for the
   sheep; he put a confidence in him that he would go through his work,
   and not fail nor fly off. The Son also rejoiced always before him,
   delighted to do his will (Ps. xl. 8), adhered closely to his
   undertaking, as one that was well-satisfied in it, and, when it came to
   the setting to, expressed as much satisfaction in it as ever, saying,
   Lo, I come, to do as in the volume of the book it is written of me.

   V. The gracious concern he had for mankind, v. 31. Wisdom rejoiced, not
   so much in the rich products of the earth, or the treasures hid in the
   bowels of it, as in the habitable parts of it, for her delights were
   with the sons of men; not only in the creation of man is it spoken with
   a particular air of pleasure (Gen. i. 26), Let us make man, but in the
   redemption and salvation of man. The Son of God was ordained, before
   the world, to that great work, 1 Pet. i. 20. A remnant of the sons of
   men were given him to be brought, through his grace, to his glory, and
   these were those in whom his delights were. His church was the
   habitable part of his earth, made habitable for him, that the Lord God
   might dwell even among those that had been rebellious; and this he
   rejoiced in, in the prospect of seeing his seed. Though he foresaw all
   the difficulties he was to meet with in his work, the services and
   sufferings he was to go through, yet, because it would issue in the
   glory of his Father and the salvation of those sons of men that were
   given him, he looked forward upon it with the greatest satisfaction
   imaginable, in which we have all the encouragement we can desire to
   come to him and rely upon him for all the benefits designed us by his
   glorious undertaking.

Wisdom's Exhortation.

   32 Now therefore hearken unto me, O ye children: for blessed are they
   that keep my ways.   33 Hear instruction, and be wise, and refuse it
   not.   34 Blessed is the man that heareth me, watching daily at my
   gates, waiting at the posts of my doors.   35 For whoso findeth me
   findeth life, and shall obtain favour of the Lord.   36 But he that
   sinneth against me wrongeth his own soul: all they that hate me love
   death.

   We have here the application of Wisdom's discourse; the design and
   tendency of it is to bring us all into an entire subjection to the laws
   of religion, to make us wise and good, not to fill our heads with
   speculations, or our tongues with disputes, but to rectify what is
   amiss in our hearts and lives. In order to this, here is,

   I. An exhortation to hear and obey the voice of Wisdom, to attend and
   comply with the good instructions that the word of God gives us, and in
   them to discern the voice of Christ, as the sheep know the shepherd's
   voice.

   1. We must be diligent hearers of the word; for how can we believe in
   him of whom we have not heart? "Hearken unto me, O you children!" v.
   32. "Read the word written, sit under the word preached, bless God for
   both, and hear him in both speaking to you." Let children age, and what
   they hearken to then, it is likely, they will be so seasoned by as to
   be governed by all their days. Let Wisdom's children justify Wisdom by
   hearkening to her and show themselves to be indeed her children. We
   must hear Wisdom's words, (1.) Submissively, and with a willing heart
   (v. 33): "Hear instruction, and refuse it not, either as that which you
   need not or as that which you like not; it is offered you as a
   kindness, and it is at your peril if you refuse it." Those that reject
   the counsel of God reject it against themselves, Luke vii. 30. "Refuse
   it not now, lest you should not have another offer." (2.) Constantly,
   and with an attentive ear. We must hear Wisdom so as to watch daily at
   her gates, as beggars to receive an alms, as clients and patients to
   receive advice, and to wait as servants, with humility, and patience,
   and ready observance, at the posts of her doors. See here what a good
   house Wisdom keeps, for every day is dole-day; what a good school, for
   every day is lecture-day. While we have God's works before our eyes,
   and his word in our hand, we may be every day hearing Wisdom, and
   learning instruction from her. See here what a dutiful and diligent
   attendance is required of all Christ's disciples; they must watch at
   the gates. [1.] We must lay hold on all opportunities of getting
   knowledge and grace, and must get into, and keep in, a constant settled
   course of communion with God. [2.] We must be very humble in our
   attendance on divine instructions, and be glad of any place, even the
   meanest, so we may but be within hearing of them, as David, who would
   gladly be a door-keeper in the house of God. [3.] We must raise our
   expectations of these instructions, and hearken to them with care, and
   patience, and perseverance, must watch and wait, as Christ's hearers,
   that hanged on him to hear him, as the word in the original is (Luke
   xix. 48) and (ch. xxi. 38) came early in the morning to hear him.

   2. We must be conscientious doers of the work, for we are blessed only
   in our deed. It is not enough to hearken unto Wisdom's words, but we
   must keep her ways (v. 32), do every thing that she prescribes, keep
   within the hedges of her ways, and not transgress them, keep in the
   tracks of her ways, proceed and persevere in them. "Hear instruction
   and be wise; let it be a means to make you wise in ordering your
   conversation." What we know is known in vain if it do not make us wise,
   v. 33.

   II. An assurance of happiness to all those that do hearken to Wisdom.
   They are blessed, v. 32, and again v. 34. Those are blessed that watch
   and wait at Wisdom's gates; even their attendance there is their
   happiness; it is the best place they can be in. Those are blessed that
   wait there, for they shall not be put to wait long; let them continue
   to knock awhile and it shall be opened to them. They are seeking
   Wisdom, and they shall find what they seek. But will it make them
   amends if they do find it? Yes (v. 35): Whoso finds me finds life, that
   is, all happiness, all that good which he needs or can desire. He finds
   life in that grace which is the principle of spiritual life and the
   pledge of eternal life. He finds life, for he shall obtain favour of
   the Lord, and in his favour is life. If the king's favour is towards a
   wise son, much more the favour of the King of kings. Christ is Wisdom,
   and he that finds Christ, that obtains an interest in him, he finds
   life; for Christ is life to all believers. He that has the Son of God
   has life, eternal life, and he shall obtain favour of the Lord, who is
   well-pleased with all those that are in Christ; nor can we obtain God's
   favour, unless we find Christ and be found in him.

   III. The doom passed upon all those that reject Wisdom and her
   proposals, v. 36. They are left to ruin themselves, and Wisdom will not
   hinder them, because they have set at nought all her counsel. 1. Their
   crime is very great; they sin against Wisdom, rebel against its light
   and laws, thwart its designs, and by their folly offend it. They sin
   against Christ; they act in contempt of his authority, and in
   contradiction to all the purposes of his life and death. This is
   construed into hating Wisdom, hating Christ; they are his enemies, who
   will not have him to reign over them. What can appear worse than hating
   him who is the centre of all beauty and fountain of all goodness, love
   itself? 2. Their punishment will be very just, for they wilfully bring
   it upon themselves. (1.) Those that offend Christ do the greatest wrong
   to themselves; they wrong their own souls; they wound their own
   consciences, bring a blot and stain upon their souls, which renders
   them odious in the eyes of God, and unfit for communion with him; they
   deceive themselves, disturb themselves, destroy themselves. Sin is a
   wrong to the soul. (2.) Those that are at variance with Christ are in
   love with their own ruin: Those that hate me love death; they love that
   which will be their death, and put that from them which would be their
   life. Sinners die because they will die, which leaves them inexcusable,
   makes their condemnation the more intolerable, and will for ever
   justify God when he judges. O Israel! thou hast destroyed thyself.
     __________________________________________________________________

P R O V E R B S

  CHAP. IX.

   Christ and sin are rivals for the soul of man, and here we are told how
   they both make their court to it, to have the innermost and uppermost
   place in it. The design of this representation is to set before us life
   and death, good and evil; and there needs no more than a fair stating
   of the case to determine us which of those to choose, and surrender our
   hearts to. They are both brought in making entertainment for the soul,
   and inviting it to accept of the entertainment; concerning both we are
   told what the issue will be; and, the matter being thus laid before us,
   let us consider, take advice, and speak our minds. And we are therefore
   concerned to put a value upon our own souls, because we see there is
   such striving for them. I. Christ, under the name of Wisdom, invites us
   to accept of his entertainment, and so to enter into acquaintance and
   communion with him, ver. 1-6. And having foretold the different success
   of his invitation (ver. 7-9) he shows, in short, what he requires from
   us (ver. 10) and what he designs for us (ver. 11), and then leaves it
   to our choice what we will do, ver. 12. II. Sin, under the character of
   a foolish woman, courts us to accept of her entertainment, and (ver.
   13-16) pretends it is very charming, ver. 17. But Solomon tells us what
   the reckoning will be, ver. 18. And now choose you, this day, whom you
   will close with.

The Invitation of Wisdom.

   1 Wisdom hath builded her house, she hath hewn out her seven pillars:
   2 She hath killed her beasts; she hath mingled her wine; she hath also
   furnished her table.   3 She hath sent forth her maidens: she crieth
   upon the highest places of the city,   4 Whoso is simple, let him turn
   in hither: as for him that wanteth understanding, she saith to him,   5
   Come, eat of my bread, and drink of the wine which I have mingled.   6
   Forsake the foolish, and live; and go in the way of understanding.   7
   He that reproveth a scorner getteth to himself shame: and he that
   rebuketh a wicked man getteth himself a blot.   8 Reprove not a
   scorner, lest he hate thee: rebuke a wise man, and he will love thee.
   9 Give instruction to a wise man, and he will be yet wiser: teach a
   just man, and he will increase in learning.   10 The fear of the Lord
   is the beginning of wisdom: and the knowledge of the holy is
   understanding.   11 For by me thy days shall be multiplied, and the
   years of thy life shall be increased.   12 If thou be wise, thou shalt
   be wise for thyself: but if thou scornest, thou alone shalt bear it.

   Wisdom is here introduced as a magnificent and munificent queen, very
   great and very generous; that Word of God is this Wisdom in which God
   makes known his goodwill towards men; God the Word is this Wisdom, to
   whom the Father has committed all judgment. He who, in the chapter
   before, showed his grandeur and glory as the Creator of the world, here
   shows his grace and goodness as the Redeemer of it. The word is plural,
   Wisdoms; for in Christ are hid treasures of wisdom, and in his
   undertaking appears the manifold wisdom of God in a mystery. Now
   observe here,

   I. The rich provision which Wisdom has made for the reception of all
   those that will be her disciples. This is represented under the
   similitude of a sumptuous feast, whence it is probable, our Saviour
   borrowed those parables in which he compared the kingdom of heaven to a
   great supper, Matt. xxii. 2; Luke xiv. 16. And so it was prophesied of,
   Isa. xxv. 6. It is such a feast as Ahasuerus made to show the riches of
   his glorious kingdom. The grace of the gospel is thus set before us in
   the ordinance of the Lord's supper. To bid her guests welcome, 1. Here
   is a stately palace provided, v. 1. Wisdom, not finding a house
   capacious enough for all her guests, has built one on purpose, and,
   both to strengthen it and to beautify it, she has hewn out her seven
   pillars, which make it to be very firm, and look very great. Heaven is
   the house which Wisdom has built to entertain all her guests that are
   called to the marriage-supper of the Lamb; that is her Father's house,
   where there are many mansions, and whither she has gone to prepare
   places for us. She has hanged the earth upon nothing, there in it we
   have no continuing city; but heaven is a city that has foundations, has
   pillars. The church is Wisdom's house, to which she invites her guests,
   supported by the power and promise of God, as by seven pillars.
   Probably, Solomon refers to the temple which he himself had lately
   built for the service of religion, and to which he would persuade
   people to resort, both to worship God and to receive the instructions
   of Wisdom. Some reckon the schools of the prophets to be here intended.
   2. Here is a splendid feast got ready (v. 2): She has killed her
   beasts; she has mingled her wine; plenty of meat and drink are
   provided, and all of the best. She has killed her sacrifice (so the
   word is); it is a sumptuous, but a sacred feast, a feast upon a
   sacrifice. Christ has offered up himself a sacrifice for us, and it is
   his flesh that is meat indeed and his blood that is drink indeed. The
   Lord's supper is a feast of reconciliation and joy upon the sacrifice
   of atonement. The wine is mingled with something richer than itself, to
   give it a more than ordinary spirit and flavour. She has completely
   furnished her table with all the satisfactions that a soul can
   desire-righteousness and grace, peace and joy, the assurances of God's
   love, the consolations of the Spirit, and all the pledges and earnests
   of eternal life. Observe, It is all Wisdom's own doing; she has killed
   the beasts, she has mingled the wine, which denotes both the love of
   Christ, who makes the provision (he does not leave it to others, but
   takes the doing of it into his own hands), and the excellency of the
   preparation. That must needs be exactly fitted to answer the end which
   Wisdom herself has the fitting up of.

   II. The gracious invitation she has given, not to some particular
   friends, but to all in general, to come and take part of these
   provisions. 1. She employs her servants to carry the invitation round
   about in the country: She has sent forth her maidens, v. 3. The
   ministers of the gospel are commissioned and commanded to give notice
   of the preparations which God has made, in the everlasting covenant,
   for all those that are willing to come up to the terms of it; and they,
   with maiden purity, not corrupting themselves or the word of God, and
   with an exact observance of their orders, are to call upon all they
   meet with, even in the highways and hedges, to come and feast with
   Wisdom, for all things are now ready, Luke xiv. 23. 2. She herself
   cries upon the highest places of the city, as one earnestly desirous of
   the welfare of the children of men, and grieved to see them rejecting
   their own mercies for lying vanities. Our Lord Jesus was himself the
   publisher of his own gospel; when he had sent forth his disciples he
   followed them to confirm what they said; nay, it began to be spoken by
   the Lord, Heb. ii. 3. He stood, and cried, Come unto me. We see who
   invited; now let us observe,

   (1.) To whom the invitation is given: Whoso is simple and wants
   understanding, v. 4. If we were to make an entertainment, of all people
   we should not care for, much less court, the company of such, but
   rather of philosophers and learned men, that we might hear their
   wisdom, and whose table-talk would be improving. "Have I need of
   madmen?" But Wisdom invites such, because what she has to give is what
   they most need, and it is their welfare that she consults, and aims at,
   in the preparation and invitation. He that is simple is invited, that
   he may be made wise, and he that wants a heart (so the word is) let him
   come hither, and he shall have one. Her preparations are rather physic
   than food, designed for the most valuable and desirable cure, that of
   the mind. Whosoever he be, the invitation is general, and excludes none
   that do not exclude themselves; though they be ever so foolish, yet,
   [1.] They shall be welcome. [2.] They may be helped; they shall neither
   be despised nor despaired of. Our Saviour came, not to call the
   righteous, but sinners, not the wise in their own eyes, who say they
   see (John ix. 41), but the simple, those who are sensible of their
   simplicity and ashamed of it, and him that is willing to become a fool,
   that he may be wise, 1 Cor. iii. 18.

   (2.) What the invitation is. [1.] We are invited to Wisdom's house:
   Turn in hither. I say we are, for which of us is there that must not
   own the character of the invited, that are simple and want
   understanding? Wisdom's doors stand open to such, and she is desirous
   to have some conversation with them, one word for their good, nor has
   she any other design upon them. [2.] We are invited to her table (v.
   5): Come, eat of my bread, that is, taste of the true pleasures that
   are to be found in the knowledge and fear of God. By faith acted on the
   promises of the gospel, applying them to ourselves and taking the
   comfort of them, we feed, we feast, upon the provisions Christ has made
   for poor souls. What we eat and drink we make our own, we are nourished
   and refreshed by it, and so are our souls by the word of God; it has
   that in it which is meat and drink to those that have understanding.

   (3.) What is required of those that may have the benefit of this
   invitation, v. 6. [1.] They must break off from all bad company:
   "Forsake the foolish, converse not with them, conform not to their
   ways, have no fellowship with the works of darkness, or with those that
   deal in such works." The first step towards virtue is to shun vice, and
   therefore to shun the vicious. Depart from me, you evil-doers. [2.]
   They must awake and arise from the dead; they must live, not in
   pleasure (for those that do so are dead while they live), but in the
   service of God; for those only that do so live indeed, live to some
   purpose. "Live not a mere animal-life, as brutes, but now, at length,
   live the life of men. Live and you shall live; live spiritually, and
   you shall live eternally," Eph. v. 14. [3.] They must choose the paths
   of Wisdom, and keep to them: "Go in the way of understanding; govern
   thyself henceforward by the rules of religion and right reason." It is
   not enough to forsake the foolish, but we must join ourselves with
   those that walk in wisdom, and walk in the same spirit and steps.

   III. The instructions which Wisdom gives to the maidens she sends to
   invite, to the ministers and others, who in their places are
   endeavouring to serve her interests and designs. She tells them,

   1. What their work must be, not only to tell in general what
   preparation is made for souls, and to give a general offer of it, but
   they must address themselves to particular persons, must tell them of
   their faults, reprove, rebuke, v. 7, 8. They must instruct them how to
   amend--teach, v. 9. The word of God is intended, and therefore so is
   the ministry of that word, for reproof, for correction, and for
   instruction in righteousness.

   2. What different sorts of persons they would meet with, and what
   course they must take with them, and what success they might expect.

   (1.) They would meet with some scorners and wicked men who would mock
   the messengers of the Lord, and misuse them, would laugh those to scorn
   that invite them to the feast of the Lord, as they did, 2 Chron. xxx.
   10, would treat them spitefully, Matt. xxii. 6. And, though they are
   not forbidden to invite those simple ones to Wisdom's house, yet they
   are advised not to pursue the invitation by reproving and rebuking
   them. Reprove not a scorner; cast not these pearls before swine, Matt.
   vii. 6. Thus Christ said of the Pharisees, Let them alone, Matt. xv.
   14. "Do not reprove them." [1.] "In justice to them, for those have
   forfeited the favour of further means who scorn the means they have
   had. Those that are thus filthy, let them be filthy still; those that
   are joined to idols, let them alone; lo, we turn to the Gentiles." [2.]
   "In prudence to yourselves; because, if you reprove them," First, "You
   lose your labour, and so get to yourselves shame for the
   disappointment." Secondly, "You exasperate them; do it ever so wisely
   and tenderly, if you do it faithfully, they will hate you, they will
   load you with reproaches, and say all the ill they can of you, and so
   you will get a blot; therefore you had better not meddle with them, for
   your reproofs will be likely to do more hurt than good."

   (2.) They would meet with others, who are wise, and good, and just;
   thanks be to God, all are not scorners. We meet with some who are so
   wise for themselves, to just to themselves, as to be willing and glad
   to be taught; and when we meet with such, [1.] If there be occasion, we
   must reprove them; for wise men are not so perfectly wise but there is
   that in them which needs a reproof; and we must not connive at any
   man's faults because we have a veneration for his wisdom, nor must a
   wise man think that his wisdom exempts him from reproof when he says or
   does any thing foolishly; but the more wisdom a man has the more
   desirous he should be to have his weaknesses shown him, because a
   little folly is a great blemish to him that is in reputation for wisdom
   and honour. [2.] With our reproofs we must give them instruction, and
   must teach them, v. 9. [3.] We may expect that our doing so will be
   taken as a kindness, Ps. cxli. 5. A wise man will reckon those his
   friends who deal faithfully with him: "Rebuke such a one, and he will
   love thee for thy plain dealing, will thank thee, and desire thee to do
   him the same good turn another time, if there be occasion." It is as
   great an instance of wisdom to take a reproof well as to give it well,
   [4.] Being taken well, it will do good, and answer the intention. A
   wise man will be made wiser by the reproofs and instructions that are
   given him; he will increase in learning, will grow in knowledge, and so
   grow in grace. None must think themselves too wise to learn, nor so
   good that they need not be better and therefore need not be taught. We
   must still press forward, and follow on to know till we come to the
   perfect man. Give to a wise man (so it is in the original), give him
   advice, give him reproof, give him comfort, and he will be yet wiser;
   give him occasion (so the LXX.), occasion to show his wisdom, and he
   will show it, and the acts of wisdom will strengthen the habits.

   IV. The instructions she gives to those that are invited, which her
   maidens must inculcate upon them.

   1. Let them know wherein true wisdom consists, and what will be their
   entertainment at Wisdom's table, v. 10. (1.) The heart must be
   principled with the fear of God; that is the beginning of wisdom. A
   reverence of God's majesty, and a dread of his wrath, are that fear of
   him which is the beginning, the first step towards true religion,
   whence all other instances of it take rise. This fear may, at first,
   have torment, but love will, by degrees, cast out the torment of it.
   (2.) The head must be filled with the knowledge of the things of God.
   The knowledge of holy things (the word is plural) is understanding, the
   things pertaining to the service of God (those are called holy things),
   that pertain to our own sanctification; reproof is called that which is
   holy, Matt. vii. 6. Or the knowledge which holy men have, which was
   taught by the holy prophets, of those things which holy men spoke as
   they were moved by the holy Ghost, this is understanding; it is the
   best and most useful understanding, will stand us in most stead and
   turn to the best account.

   2. Let them know what will be advantages of this wisdom (v. 11): "By me
   thy days shall be multiplied. It will contribute to the health of thy
   body, and so the years of thy life on earth shall be increased, while
   men's folly and intemperance shorten their days. It will bring thee to
   heaven, and there thy days shall be multiplied in infinitum--to
   infinity, and the years of thy life shall be increased without end."
   There is no true wisdom but in the say of religion and no true life but
   in the end of that way.

   3. Let them know what will be the consequence of their choosing or
   refusing this fair offer, v. 12. Here is, (1.) The happiness of those
   that embrace it: "If thou be wise, thou shalt be wise for thyself; thou
   wilt be the gainer by it, not Wisdom." A man cannot be profitable to
   God. It is to our own good that we are thus courted. "Thou wilt not
   leave the gain to others" (as we do our worldly wealth when we die,
   which is therefore called another man's, Luke xvi. 12), "but thou shalt
   carry it with thee into another world." Those that are wise for their
   souls are wise for themselves, for the soul is the man; nor do any
   consult their own true interest but those that are truly religious.
   This recommends us to God, and recovers us from that which is our folly
   and degeneracy; it employs us in that which is most beneficial in this
   world, and entitles us to that which is much more so in the world to
   come. (2.) The shame and ruin of those that slight it: "If thou
   scornest Wisdom's proffer, thou alone shalt bar it." [1.] "Thou shalt
   bear the blame of it." Those that are good must thank God, but those
   that are wicked may thank themselves; it is not owing to God (he is not
   the author of sin); Satan can only tempt, he cannot force; and wicked
   companions are but his instruments; so that all the fault must lie on
   the sinner himself. [2.] "Thou shalt bear the loss of that which thou
   scornest; it will be to thy own destruction; thy blood will be upon thy
   own head, and the consideration of this will aggravate thy
   condemnation. Son, remember, that thou hadst this fair offer made thee,
   and thou wouldst not accept it; thou stoodest fair for life, but didst
   choose death rather."

The Invitation of Folly.

   13 A foolish woman is clamorous: she is simple, and knoweth nothing.
   14 For she sitteth at the door of her house, on a seat in the high
   places of the city,   15 To call passengers who go right on their ways:
     16 Whoso is simple, let him turn in hither: and as for him that
   wanteth understanding, she saith to him,   17 Stolen waters are sweet,
   and bread eaten in secret is pleasant.   18 But he knoweth not that the
   dead are there; and that her guests are in the depths of hell.

   We have heard what Christ has to say, to engage our affections to God
   and godliness, and one would think the whole world should go after him;
   but here we are told how industrious the tempter is to seduce unwary
   souls into the paths of sin, and with the most he gains his point, and
   Wisdom's courtship is not effectual. Now observe,

   I. Who is the tempter--a foolish woman, Folly herself, in opposition to
   Wisdom. Carnal sensual pleasure I take to be especially meant by this
   foolish woman (v. 13); for that is the great enemy to virtue and inlet
   to vice; that defiles and debauches the mind, stupefies conscience, and
   puts out the sparks of conviction, more than any thing else. This
   tempter is here described to be, 1. Very ignorant: She is simple and
   knows nothing, that is, she has no sufficient solid reason to offer;
   where she gets dominion in a soul she works out all the knowledge of
   holy things; they are lost and forgotten. Whoredom, and wine, and new
   wine, take away the heart; they besot men, and make fools of them. (2.)
   Very importunate. The less she has to offer that is rational the more
   violent and pressing she is, and carries the day often by dint of
   impudence. She is clamorous and noisy (v. 13), continually haunting
   young people with her enticements. She sits at the door of her house
   (v. 14), watching for a prey; not as Abraham at his tent-door, seeking
   an opportunity to do good. She sits on a seat (on a throne, so the word
   signifies) in the high places of the city, as if she had authority to
   give law, and we were all debtors to the flesh, to live after the
   flesh, and as if she had reputation, and were in honour, and thought
   worthy of the high places of the city; and perhaps she gains upon many
   more by pretending to be fashionable than by pretending to be
   agreeable. "Do not all persons of rank and figure in the world" (says
   she) "give themselves a greater liberty than the strict laws of virtue
   allow; and why shouldst thou humble thyself so far as to be cramped by
   them?" Thus the tempter affects to seem both kind and great.

   II. Who are the tempted--young people who have been well educated;
   these she will triumph most in being the ruin of. Observe, 1. What
   their real character is; they are passengers that go right on their
   ways (v. 15), that have been trained up in the paths of religion and
   virtue and set out very hopefully and well, that seemed determined and
   designed for good, and are not (as that young man, ch. vii. 8) going
   the way to her house. Such as these she has a design upon, and lays
   snares for, and uses all her arts, all her charms, to pervert them; if
   they go right on, and will not look towards her, she will call after
   them, so urgent are these temptations. (2.) How she represents them.
   She calls them simple and wanting understanding, and therefore courts
   them to her school, that they may be cured of the restraints and
   formalities of their religion. This is the method of the stage (which
   is too close an exposition of this paragraph), where the sober young
   man, that has been virtuously educated, is the fool in the play, and
   the plot is to make him seven times more a child of hell than his
   profane companions, under colour of polishing and refining him, and
   setting him up for a wit and a beau. What is justly charged upon sin
   and impiety (v. 4), that it is folly, is here very unjustly retorted
   upon the ways of virtue; but the day will declare who are the fools.

   III. What the temptation is (v. 17): Stolen waters are sweet. It is to
   water and bread, whereas Wisdom invites to the beasts she has killed
   and the wine she has mingled; however, bread and water are acceptable
   enough to those that are hungry and thirsty; and this is pretended to
   be more sweet and pleasant than common, for it is stolen water and
   bread eaten in secret, with a fear of being discovered. The pleasures
   of prohibited lusts are boasted of as more relishing than those of
   prescribed love; and dishonest gain is preferred to that which is
   justly gotten. Now this argues, not only a bold contempt, but an
   impudent defiance, 1. Of God's law, in that the waters are the sweeter
   for being stolen and come at by breaking through the hedge of the
   divine command. Nitimur in vetitum--We are prone to what is forbidden.
   This spirit of contradiction we have from our first parents, who
   thought the forbidden tree of all others a tree to be desired. 2. Of
   God's curse. The bread is eaten in secret, for fear of discovery and
   punishment, and the sinner takes a pride in having so far baffled his
   convictions, and triumphed over them, that, notwithstanding that fear,
   he dares commit the sin, and can make himself believe that, being eaten
   in secret, it shall never be discovered or reckoned for. Sweetness and
   pleasantness constitute the bait; but, by the tempter's own showing,
   even that is so absurd, and has such allays, that it is a wonder how it
   can have any influence upon men that pretend to reason.

   IV. An effectual antidote against the temptation, in a few words, v.
   18. He that so far wants understanding as to be drawn aside by these
   enticements is led on, ignorantly, to his own inevitable ruin: He knows
   not, will not believe, does not consider, the tempter will not let him
   know, that the dead are there, that those who live in pleasure are dead
   while they live, dead in trespasses and sins. Terrors attend these
   pleasures like the terrors of death itself. The giants are
   there--Rephaim. It was this that ruined the sinners of the old world,
   the giants that were in the earth in those days. Her guests, that are
   treated with those stolen waters, are not only in the highway to hell
   and at the brink of it, but they are already in the depths of hell,
   under the power of sin, led captive by Satan at his will, and ever and
   anon lashed by the terrors of their own consciences, which are a hell
   upon earth. The depths of Satan are the depths of hell; remorseless sin
   is remediless ruin, it is the bottomless pit already. Thus does Solomon
   show the hook; those that believe him will not meddle with the bait.
     __________________________________________________________________

P R O V E R B S

  CHAP. X.

   Hitherto we have been in the porch or preface to the proverbs, here
   they begin. They are short but weighty sentences; most of them are
   distichs, two sentences in one verse, illustrating each other; but it
   is seldom that there is any coherence between the verses, much less any
   thread of discourse, and therefore in these chapters we need not
   attempt to reduce the contents to their proper heads, the several
   sentences will appear best in their own places. The scope of them all
   is to set before us good and evil, the blessing and the curse. Many of
   the proverbs in this chapter relate to the good government of the
   tongue, without which men's religion is vain.

Weighty Sayings.

   1 The proverbs of Solomon. A wise son maketh a glad father: but a
   foolish son is the heaviness of his mother.

   Solomon, speaking to us as unto children, observes here how much the
   comfort of parents, natural, political, and ecclesiastical, depends
   upon the good behaviour of those under their charge, as a reason, 1.
   Why parents should be careful to give their children a good education,
   and to train them up in the ways of religion, which, if it obtain the
   desired effect, they themselves will have the comfort of it, or, if
   not, they will have for their support under their heaviness that they
   have done their duty, have done their endeavour. 2. Why children should
   conduct themselves wisely and well, and live up to their good
   education, that they may gladden the hearts of their parents, and not
   sadden them. Observe, (1.) It adds to the comfort of young people that
   are pious and discreet that thereby they do something towards
   recompensing their parents for all the care and pains they have taken
   with them, and occasion pleasure to them in the evil days of old age,
   when they most need it; and it is the duty of parents to rejoice in
   their children's wisdom and well-doing, yea, though it arrive at such
   an eminency as to eclipse them. (2.) It adds to the guilt of those that
   conduct themselves ill that thereby they grieve those whom they ought
   to be a joy to, and are a heaviness particularly to their poor mothers
   who bore them with sorrow, but with greater sorrow see them wicked and
   vile.

   2 Treasures of wickedness profit nothing: but righteousness delivereth
   from death.   3 The Lord will not suffer the soul of the righteous to
   famish: but he casteth away the substance of the wicked.

   These two verses speak to the same purport, and the latter may be the
   reason of the former. 1. That wealth which men get unjustly will do
   them no good, because God will blast it: Treasures of wickedness profit
   nothing, v. 2. The treasures of wicked people, much more the treasure
   which they have made themselves masters of by any wicked people, by
   oppression of fraud, though it be ever so much, as a treasure, and laid
   up ever so safely, though it be hidden treasure, yet it profits
   nothing; when profit and loss come to be balanced the profit gained by
   the treasures will by no means countervail the loss sustained by the
   wickedness, Matt. xvi. 26. They do not profit the soul; they will not
   purchase any true comfort or happiness. They will stand a man in no
   stead at death, or in the judgment of the great day; and the reason is
   because God casts away the substance of the wicked (v. 3); he takes
   that from them which they have unjustly gotten; he rejects the
   consideration of it, not regarding the rich more than the poor. We
   often see that scattered by the justice of God which has been gathered
   together by the injustice of men. How can the treasures of wickedness
   profit, when, though it be counted substance, God casts it away and it
   vanishes as a shadow? 2. That which is honestly got will turn to a good
   account, for God will bless it. Righteousness delivers from death, that
   is, wealth gained, and kept, and used, in a right manner (righteousness
   signifies both honesty and charity); it answers the end of wealth,
   which is to keep us alive and be a defence to us. It will deliver from
   those judgments which men bring upon themselves by their wickedness. It
   will profit to such a degree as to deliver, though not from the stroke
   of death, yet from the sting of it, and consequently from the terror of
   it. For the Lord will not suffer the soul of the righteous to famish
   (v. 3), and so their righteousness delivers from death, purely by the
   favour of God to them, which is their life and livelihood, and which
   will keep them alive in famine. The soul of the righteous shall be kept
   alive by the word of God, and faith in his promise, when young lions
   shall lack and suffer hunger.

   4 He becometh poor that dealeth with a slack hand: but the hand of the
   diligent maketh rich.

   We are here told, 1. Who those are who, though rich, are in a fair way
   to become poor--those who deal with a slack hand, who are careless and
   remiss in their business, and never mind which end goes foremost, nor
   ever set their hands vigorously to their work or stick to it; those who
   deal with a deceitful hand (so it may be read); those who think to
   enrich themselves by fraud and tricking will, in the end, impoverish
   themselves, not only by bringing the curse of God on what they have,
   but by forfeiting their reputation with men; none will care to deal
   with those who deal with sleight of hand and are honest only with good
   looking to. 2. Who those are who, though poor, are in a fair way to
   become rich--those who are diligent and honest, who are careful about
   their affairs, and, what their hands find to do, do it with all their
   might, in a fair and honourable way, those are likely to increase what
   they have. The hand of the acute (so some), of those who are sharp, but
   not sharpers; the hand of the active (so others); the stirring hand
   gets a penny. This is true in the affairs of our souls as well as in
   our worldly affairs; slothfulness and hypocrisy lead to spiritual
   poverty, but those who are fervent in spirit, serving the Lord, are
   likely to be rich in faith and rich in good works.

   5 He that gathereth in summer is a wise son: but he that sleepeth in
   harvest is a son that causeth shame.

   Here is, 1. The just praise of those who improve their opportunities,
   who take pains to gather and increase what they have, both for soul and
   body, who provide for hereafter while provision is to be made, who
   gather in summer, which is gathering time. He who does so is a wise
   son, and it is his honour; he acts wisely for his parents, whom, if
   there be occasion, he ought to maintain, and he gives reputation to
   himself, his family, and his education. 2. The just reproach and blame
   of those who trifle away these opportunities: He who sleeps, loves his
   ease, idles away his time, and neglects his work, especially who sleeps
   in harvest, when he should be laying in for winter, who lets slip the
   season of furnishing himself with that which he will have occasion for,
   is a son that causes shame; for he is a foolish son; he prepares shame
   for himself when winter comes, and reflects shame upon all his friends.
   He who gets knowledge and wisdom in the days of his youth gathers in
   summer, and he will have the comfort and credit of his industry; but he
   who idles away the days of his youth will bear the shame of his
   indolence when he is old.

   6 Blessings are upon the head of the just: but violence covereth the
   mouth of the wicked.

   Here is, 1. The head of the just crowned with blessings, with the
   blessings both of God and man. Variety of blessings, abundance of
   blessings, shall descend from above, and visibly abide on the head of
   good men, real blessings; they shall not only be spoken well of, but
   done well to. Blessings shall be on their head as a coronet to adorn
   and dignify them and as a helmet to protect and secure them. 2. The
   mouth of the wicked covered with violence. Their mouths shall be
   stopped with shame for the violence which they have done; they shall
   not have a word to say in excuse for themselves (Job v. 16); their
   breath shall be stopped with the violence that shall be done to them,
   when their violent dealings shall return on their heads, shall be
   returned to their teeth.

   7 The memory of the just is blessed: but the name of the wicked shall
   rot.

   Both the just and the wicked, when their days are fulfilled, must die.
   Between their bodies in the grave thee is no visible difference;
   between the souls of the one and the other, in the world of spirits,
   thee is a vast difference, and so there is, or ought to be, between
   their memories, which survive them.

   I. Good men are and ought to be well spoken of when they are gone; it
   is one of the blessings that comes upon the head of the just, even when
   their head is laid. Blessed men leave behind them blessed memories. 1.
   It is part of the dignity of the saints, especially those who excel in
   virtue and are eminently useful, that they are remembered with respect
   when they are dead. Their good name, their name with good men, for good
   things, is then in a special manner as precious ointment, Eccl. vii. 1.
   Those that honour God he will thus honour, Ps. cxii. 3, 6, 9. The
   elders by faith obtained a good report (Heb. xi. 2), and, being dead,
   are yet spoken of. 2. It is part of the duty of the survivors: Let the
   memory of the just be blessed, so the Jews read it, and observe it as a
   precept, not naming an eminently just man that is dead without adding,
   Let his memory be blessed. We must delight in making an honourable
   mention of good men that are gone, bless God for them, and for his
   gifts and graces that appeared in them, and especially be followers of
   them in that which is good.

   II. Bad men are and shall be forgotten, or spoken of with contempt.
   When their bodies are putrefying in the grave their names also shall
   rot. Either they shall not be preserved at all, but buried in oblivion
   (no good can be said of them, and therefore the greatest kindness that
   can be done them will be to say nothing of them), or they shall be
   loathsome, and mentioned with detestation, and that rule of honour, De
   mortuis nil nisi bonum--Say nothing to the disadvantage of the dead,
   will not protect them. Where the wickedness has been notorious, and
   cannot but be mentioned, it ought to be mentioned with abhorrence.

Marks of Wisdom and of Folly.

   8 The wise in heart will receive commandments: but a prating fool shall
   fall.

   Here is, 1. The honour and happiness of the obedient. They will receive
   commandments; they will take it as a privilege, and really an ease to
   them, to be under government, which saves them the labour of
   deliberating and choosing for themselves; and they will take it as a
   favour to be told their duty and admonished concerning it. And this is
   their wisdom; those are wise in heart who are tractable, and those who
   thus bend, thus stoop, shall stand and be established, shall prosper,
   being well advised. 2. The shame and ruin of the disobedient, that will
   not be governed, nor endure any yoke, that will not be taught, nor take
   any advice. They are fools, for they act against themselves and their
   own interest; they are commonly prating fools, fools of lips, full of
   talk, but full of nonsense, boasting of themselves, prating spitefully
   against those that admonish them (3 John 10), and pretending to give
   counsel and law to others. Of all fools, none more troublesome than the
   prating fools, nor that more expose themselves; but they shall fall
   into sin, into hell, because they received not commandments. Those that
   are full of tongue seldom look well to their feet, and therefore
   stumble and fall.

   9 He that walketh uprightly walketh surely: but he that perverteth his
   ways shall be known.

   We are here told, and we may depend upon it, 1. That men's integrity
   will be their security: He that walks uprightly towards God and man,
   that is faithful to both, that designs as he ought and means as he
   says, walks surely; he is safe under a divine protection and easy in a
   holy security. He goes on his way with a humble boldness, being well
   armed against the temptations of Satan, the troubles of the world, and
   the reproaches of men. He knows what ground he stands on, what guide he
   follows, what guard he is surrounded with, and what glory he is going
   to, and therefore proceeds with assurance and great peace, Isa. xxxii.
   17; xxxiii. 15, 16. Some understand it as part of the character of an
   upright man, that he walks surely, in opposition to walking at all
   adventures. He will not dare to do that which he is not fully satisfied
   in his own conscience concerning the lawfulness of, but will see his
   way clear in every thing. 2. That men's dishonesty will be their shame:
   He that perverts his way, that turns aside into crooked paths, that
   dissembles with God and man, looks one way and rows another, though he
   may for a time disguise himself, and pass current, shall be known to be
   what he is. It is a thousand to one but some time or other he betrays
   himself; at least, God will discover him in the great day. He that
   perverts his ways documento erit--shall be made an example of, for
   warning to others; so some.

   10 He that winketh with the eye causeth sorrow: but a prating fool
   shall fall.

   Mischief is here said to attend, 1. Politic, designing, self-disguising
   sinners: He that winks with the eye, as if he took no notice of you,
   when at the same time he is watching an opportunity to do you an ill
   turn, that makes signs to his accomplices when to come into assist him
   in executing his wicked projects, which are all carried on by trick and
   artifice, causes sorrow both to others and to himself. Ingenuity will
   be no excuse for iniquity, but the sinner must either repent or do
   worse, either rue it or be ruined by it. 2. Public, silly,
   self-exposing sinners: A prating fool, whose sins go before unto
   judgment, shall fall, as was said before, v. 8. But his case is less
   dangerous of the two, and, though he destroys himself, he does not
   create so much sorrow to others as he that winks with his eyes. The dog
   that bites is not always the dog that barks.

   11 The mouth of a righteous man is a well of life: but violence
   covereth the mouth of the wicked.

   See here, 1. How industrious a good man is, by communicating his
   goodness, to do good with it: His mouth, the outlet of his mind, is a
   well of life; it is a constant spring, whence issues good discourse for
   the edification of others, like streams that water the ground and make
   it fruitful, and for their consolation, like streams that quench the
   thirst of the weary traveller. It is like a well of life, that is pure
   and clean, not only not poisoned, but not muddled, with any corrupt
   communication. 2. How industrious a bad man is, by concealing his
   badness, to do hurt with it: The mouth of the wicked covers violence,
   disguises the designed mischief with professions of friendship, that it
   may be carried on the more securely and effectually, as Joab kissed and
   killed, Judas kissed and betrayed; this is his sin, to which the
   punishment answers (v. 6): Violence covers the mouth of the wicked;
   what he got by violence shall by violence be taken from him, Job v. 4,
   5.

   12 Hatred stirreth up strifes: but love covereth all sins.

   Here is, 1. The great mischief-maker, and that is malice. Even where
   there is no manifest occasion of strife, yet hatred seeks occasion and
   so stirs it up and does the devil's work. Those are the most spiteful
   ill-natured people that can be who take a pleasure in setting their
   neighbours together by the ears, by tale-bearing, evil surmises, and
   misrepresentations, blowing up the sparks of contention, which had lain
   buried, into a flame, at which, with an unaccountable pleasure, they
   warm their hands. 2. The great peace-maker, and that is love, which
   covers all sins, that is, the offences among relations which occasion
   discord. Love, instead of proclaiming and aggravating the offence,
   conceals and extenuates it as far as it is capable of being concealed
   and extenuated. Love will excuse the offence which we give through
   mistake and unadvisedly; when we are able to say that there was no ill
   intended, but it was an oversight, and we love our friend
   notwithstanding, this covers it. It will also overlook the offence that
   is given us, and so cover it, and make the best of it: by this means
   strife is prevented, or, if begun, peace is recovered and restored
   quickly. The apostle quotes this, 1 Pet. iv. 8. Love will cover a
   multitude of sins.

   13 In the lips of him that hath understanding wisdom is found: but a
   rod is for the back of him that is void of understanding.

   Observe, 1. Wisdom and grace are the honour of good men: He that has
   understanding, that good understanding which those have that do the
   commandments, wisdom is found in his lips, that is, it is discovered to
   be there, and consequently that he has within a good treasure of it,
   and it is derived thence for the benefit of others. It is a man's
   honour to have wisdom, but much more to be instrumental to make others
   wise. 2. Folly and sin are the shame of bad men: A rod is for the back
   of him that is void of understanding--of him that wants a heart; he
   exposes himself to the lashes of his own conscience, to the scourges of
   the tongue, to the censures of the magistrate, and to the righteous
   judgments of God. Those that foolishly and wilfully go on in wicked
   ways are preparing rods for themselves, the marks of which will be
   their perpetual disgrace.

   14 Wise men lay up knowledge: but the mouth of the foolish is near
   destruction.

   Observe, 1. It is the wisdom of the wise that they treasure up a stock
   of useful knowledge, which will be their preservation: Wisdom is
   therefore found in their lips (v. 13), because it is laid up in their
   hearts, out of which store, like the good householder, they bring
   things new and old. Whatever knowledge may be at any time useful to us
   we must lay it up, because we know not but some time or other we may
   have occasion for it. We must continue laying up as long as we live;
   and be sure to lay it up safely, that it may not be to seek when we
   want it. 2. It is the folly of fools that they lay up mischief in their
   hearts, which is ready to them in all they say, and works terror and
   destruction both to others and to themselves. They love devouring words
   (Ps. lii. 4), and these come uppermost. Their mouth is near
   destruction, having the sharp arrows of bitter words always at hand to
   throw about.

   15 The rich man's wealth is his strong city: the destruction of the
   poor is their poverty.

   This may be taken two ways:--1. As a reason why we should be diligent
   in our business, that we may avoid that sinking dispiriting uneasiness
   which attends poverty, and may enjoy the benefit and comfort which
   those have that are beforehand in the world. Taking pains is really the
   way to make ourselves and our families easy. Or, rather, 2. As a
   representation of the common mistakes both of rich and poor, concerning
   their outward condition. (1.) Rich people think themselves happy
   because they are rich; but it is their mistake: The rich man's wealth
   is, in his own conceit, his strong city, whereas the worst of evils it
   is too weak and utterly insufficient to protect them from. It will
   prove that they are not so safe as they imagine; nay, their wealth may
   perhaps expose them. (2.) Poor people think themselves undone because
   they are poor; but it is their mistake: The destruction of the poor is
   their poverty; it sinks their spirits, and ruins all their comforts;
   whereas a man may live very comfortably, though he has but a little to
   live on, if he be but content, and keep a good conscience, and live by
   faith.

   16 The labour of the righteous tendeth to life: the fruit of the wicked
   to sin.

   Solomon here confirms what his father had said (Ps. xxxvii. 16), A
   little that a righteous man has is better than the riches of many
   wicked. 1. Perhaps a righteous man has no more than what he works hard
   for; he eats only the labour of his hands, but that labour tends to
   life; he aims at nothing but to get an honest livelihood, covets not to
   be rich and great, but is willing to live and maintain his family. Nor
   does it tend only to his own life, but he would enable himself to do
   good to others; he labours that he may have to give (Eph. iv. 28); all
   his business turns to some good account or other. Or it may be meant of
   his labour in religion; he takes most pains in that which has a
   tendency to eternal life; he sows to the Spirit, that he may reap life
   everlasting. 2. Perhaps a wicked man's wealth is fruit which he did not
   labour for, but came easily by, but it tends to sin. He makes it the
   food and fuel of his lusts, his pride and luxury; he gets hurt with it
   and not good; he gets hurt by it and is hardened by it in his wicked
   ways. The things of this world are good or evil, life or death, as they
   are used, and as those are that have them.

   17 He is in the way of life that keepeth instruction: but he that
   refuseth reproof erreth.

   See here, 1. That those are in the right that do not only receive
   instruction, but retain it, that do not let it slip through
   carelessness, as most do, nor let it go to those that would rob them of
   it, that keep instruction safely, keep it pure and entire, keep it for
   their own use, that they may govern themselves by it, keep it for the
   benefit of others, that they may instruct them; those that do so are in
   the way of life, the way that has true comfort in it and eternal life
   at the end of it. 2. That those are in the wrong that do not only not
   receive instruction, but wilfully and obstinately refuse it when it is
   offered them. They will not be taught their duty because it discovers
   their faults to them; that instruction which carries reproof in it they
   have a particular aversion to, and certainly they err; it is a sign
   that they err in judgment, and have false notions of good and evil; it
   is a cause of their erring in conversation. The traveller that has
   missed his way, and cannot bear to be told of it and shown the right
   way, must needs err still, err endlessly; he certainly misses the way
   of life.

The Proper of the Use of the Tongue.

   18 He that hideth hatred with lying lips, and he that uttereth a
   slander, is a fool.

   Observe here, Malice is folly and wickedness. 1. It is so when it is
   concealed by flattery and dissimulation: He is a fool, though he may
   think himself a politician, that hides hatred with lying lips, lest, if
   it break out, he should be ashamed before men and should lose the
   opportunity of gratifying his malice. Lying lips are bad enough of
   themselves, but have a peculiar malignity in them when they are made a
   cloak of maliciousness. But he is a fool who thinks to hide any thing
   from God. 2. It is no better when it is vented in spiteful and
   mischievous language: He that utters slander is a fool too, for God
   will sooner or later bring forth that righteousness as the light which
   he endeavours to cloud, and will find an expedient to roll the reproach
   away.

   19 In the multitude of words there wanteth not sin: but he that
   refraineth his lips is wise.

   We are here admonished concerning the government of the tongue, that
   necessary duty of a Christian. 1. It is good to say little, because in
   the multitude of words there wanteth not sin, or sin doth not cease.
   Usually, those that speak much speak much amiss, and among many words
   there cannot but be many idle words, which they must shortly give an
   account of. Those that love to hear themselves talk do not consider
   what work they are making for repentance; for that will be wanted, and
   first or last will be had, where there wanteth not sin. 2. It is
   therefore good to keep our mouth as with a bridle: He that refrains his
   lips, that often checks himself, suppresses what he has thought, and
   holds in that which would transpire, is a wise man; it is an evidence
   of his wisdom, and he therein consults his own peace. Little said is
   soon amended, Amos v. 13; Jam. i. 19.

   20 The tongue of the just is as choice silver: the heart of the wicked
   is little worth.   21 The lips of the righteous feed many: but fools
   die for want of wisdom.

   We are here taught how to value men, not by their wealth and preferment
   in the world, but by their virtue.

   I. Good men are good for something. Though they may be poor and low in
   the world, and may not have power and riches to do good with, yet, as
   long as they have a mouth to speak, that will make them valuable and
   useful, and upon that account we must honour those that fear the Lord,
   because out of the good treasure of their heart they bring forth good
   things. 1. This makes them valuable: The tongue of the just is as
   choice silver; they are sincere, freed from the dross of guile and evil
   design. God's words are compared to silver purified (Ps. xii. 6), for
   they may be relied on; and such are the words of just men. They are of
   weight and worth, and will enrich those that hear them with wisdom,
   which is better than choice silver. 2. It makes them useful: The lips
   of the righteous feed many; for they are full of the word of God, which
   is the bread of life, and that sound doctrine wherewith souls are
   nourished up. Pious discourse is spiritual food to the needy, to the
   hungry.

   II. Bad men are good for nothing. 1. One can get no good by them: The
   heart of the wicked is little worth, and therefore that which comes out
   of the abundance of his heart cannot be worth much. His principles, his
   notions, his thoughts, his purposes, and all the things that fill him,
   and affect him, are worldly and carnal, and therefore of no value. He
   that is of the earth speaks of the earth, and neither understands nor
   relishes the things of God, John iii. 31; 1 Cor. ii. 14. The wicked man
   pretends that, though he does not talk of religion as the just do, yet
   he has it within him, and thanks God that his heart is good; but he
   that searches the heart here says the contrary: It is nothing worth. 2.
   One can do no good to them. While many are fed by the lips of the
   righteous, fools die for want of wisdom; and fools indeed they are to
   die for want of that which they might so easily come by. Fools die for
   want of a heart (so the word is); they perish for want of consideration
   and resolution; they have no heart to do any thing for their own good.
   While the righteous feed others fools starve themselves.

The Advantages of the Righteous.

   22 The blessing of the Lord, it maketh rich, and he addeth no sorrow
   with it.

   Worldly wealth is that which most men have their hearts very much upon,
   but they generally mistake both in the nature of the thing they desire
   and in the way by which they hope to obtain it; we are therefore told
   here, 1. What that wealth is which is indeed desirable, not having
   abundance only, but having it and no sorrow with it, no disquieting
   care to get and keep it, no vexation of spirit in the enjoyment of it,
   no tormenting grief for the loss of it, no guilt contracted by the
   abuse of it--to have it and to have a heart to take the comfort of it,
   to do good with it and to serve God with joyfulness and gladness of
   heart in the use of it. 2. Whence this desirable wealth is to be
   expected, not by making ourselves drudges to the world (Ps. cxxvii. 2),
   but by the blessing of God. It is this that makes rich and adds no
   sorrow; what comes from the love of God has the grace of God for its
   companion, to preserve the soul from those turbulent lusts and passions
   of which, otherwise, the increase of riches is commonly the incentive.
   He had said (v. 4), The hand of the diligent makes rich, as a means;
   but here he ascribes it to the blessing of the Lord; but that blessing
   is upon the hand of the diligent. It is thus in spiritual riches.
   Diligence in getting them is our duty, but God's blessing and grace
   must have all the glory of that which is acquired, Deut. viii. 17, 18.

   23 It is as sport to a fool to do mischief: but a man of understanding
   hath wisdom.

   Here is, 1. Sin exceedingly sinful: It is as laughter to a fool to do
   mischief; it is as natural to him, and as pleasant, as it is to a man
   to laugh. Wickedness is his Isaac (that is the word here); it is his
   delight, his darling, and that in which he pleases himself. He makes a
   laughing matter of sin. When he is warned not to sin, from the
   consideration of the law of God and the revelation of his wrath against
   sin, he makes a jest of the admonition, and laughs at the shaking of
   the spear; when he has sinned, instead of sorrowing for it, he boasts
   of it, ridicules reproofs, and laughs away the convictions of his own
   conscience, ch. xiv. 9. 2. Wisdom exceedingly wise, for it carries
   along with it the evidence of its own excellency; it may be predicated
   of itself, and this is encomium enough; you need say no more in praise
   of a man of understanding than this, "He is an understanding man; he
   has wisdom; he is so wise as not to do mischief, or if he has, through
   oversight, offended, he is so wise as not to make a jest of it." Or, to
   pronounce wisdom wise indeed, read it thus: As it is a sport to a fool
   to do mischief, so it is to a man of understanding to have wisdom and
   to show it. Besides the future recompence, a good man has as much
   present pleasure in the restraints and exercises of religion as sinners
   can pretend to in the liberties and enjoyments of sin, and much more,
   and much better.

   24 The fear of the wicked, it shall come upon him: but the desire of
   the righteous shall be granted.   25 As the whirlwind passeth, so is
   the wicked no more: but the righteous is an everlasting foundation.

   It is here said, and said again, to the righteous, that it shall be
   well with them, and to the wicked, Woe to them; and these are set the
   one over against the other, for their mutual illustration.

   I. It shall be as ill with the wicked as they can fear, and as well
   with the righteous as they can desire. 1. The wicked, it is true, buoy
   themselves up sometimes in their wickedness with vain hopes which will
   deceive them, but at other times they cannot but be haunted with just
   fears, and those fears shall come upon them; the God they provoke will
   be every whit as terrible as they, when they are under their greatest
   damps, apprehend him to be. As is thy fear, so is thy wrath, Ps. xc.
   11. Wicked men fear the punishment of sin, but they have not wisdom to
   improve their fears by making their escape, and so the thing they
   feared comes upon them, and their present terrors are earnests of their
   future torments. 2. The righteous, it is true, sometimes have their
   fears, but their desire is towards the favour of God and a happiness in
   him, and that desire shall be granted. According to their faith, not
   according to their fear, it shall be unto them, Ps. xxxvii. 4.

   II. The prosperity of the wicked shall quickly end, but the happiness
   of the righteous shall never end, v. 25. The wicked make a great noise,
   hurry themselves and others, like a whirlwind, which threatens to bear
   down all before it; but, like a whirlwind, they are presently gone, and
   they pass irrecoverably; they are no more; all about them are quiet and
   glad when the storm is over, Ps. xxxvii. 10, 36; Job xx. 5. The
   righteous, on the contrary, make no show; they lie hid, like a
   foundation, which is low and out of sight, but they are fixed in their
   resolution to cleave to God, established in virtue, and they shall be
   an everlasting foundation, immovably good. He that is holy shall be
   holy still and immovably happy; his hope is built on a rock, and
   therefore not shocked by the storm, Matt. vii. 24. The righteous is the
   pillar of the world (so some read it); the world stands for their
   sakes; the holy seed is the substance thereof.

The Righteous Exclusively Happy.

   26 As vinegar to the teeth, and as smoke to the eyes, so is the
   sluggard to them that send him.

   Observe, 1. Those that are of a slothful disposition, that love their
   ease and cannot apply their minds to any business, are not fit to be
   employed, no, not so much as to be sent on an errand, for they will
   neither deliver a message with any care nor make any haste back. Such
   therefore are very unmeet to be ministers, Christ's messengers; he will
   not own the sending forth of sluggards into his harvest. 2. Those that
   are guilty of so great an oversight as to entrust such with any affair,
   and put confidence in them, will certainly have vexation with them. A
   slothful servant is to his master as uneasy and troublesome as vinegar
   to the teeth and smoke to the eyes; he provokes his passion, as vinegar
   sets the teeth on edge, and occasions him grief to see his business
   neglected and undone, as smoke sets the eyes a weeping.

   27 The fear of the Lord prolongeth days: but the years of the wicked
   shall be shortened.   28 The hope of the righteous shall be gladness:
   but the expectation of the wicked shall perish.

   Observe, 1. Religion lengthens men's lives and crowns their hopes. What
   man is he that loves life? Let him fear God, and that will secure him
   from many things that would prejudice his life, and secure to him life
   enough in this world and eternal life in the other; the fear of the
   Lord will add days more than was expected, will add them endlessly,
   will prolong them to the days of eternity. What man is he that would
   see good days? Let him be religious, and then his days shall not only
   be many, but happy, very happy as well as very many, for the hope of
   the righteous shall be gladness; they shall have what they hope for, to
   their unspeakable satisfaction. It is something future and unseen that
   they place their happiness in (Rom. viii. 24, 25), not what they have
   in hand, but what they have in hope, and their hope will shortly be
   swallowed up in fruition, and it will be their everlasting gladness.
   Enter thou into the joy of thy Lord. 2. Wickedness shortens men's
   lives, and frustrates their hopes: The years of the wicked, that are
   spent in the pleasures of sin and the drudgery of the world, shall be
   shortened. Cut down the trees that cumber the ground. And whatever
   comfort or happiness a wicked man promises himself, in this world or
   the other, he will be frustrated; for the expectation of the wicked
   shall perish; his hope shall be turned into endless despair.

   29 The way of the Lord is strength to the upright: but destruction
   shall be to the workers of iniquity.   30 The righteous shall never be
   removed: but the wicked shall not inhabit the earth.

   These two verses are to the same purport with those next before,
   intimating the happiness of the godly and the misery of the wicked; it
   is necessary that this be inculcated upon us, so loth are we to believe
   and consider it. 1. Strength and stability are entailed upon integrity:
   The way of the Lord (the providence of God, the way in which he walks
   towards us) is strength to the upright, confirms him in his
   uprightness. All God's dealings with him, merciful and afflictive,
   serve to quicken him to his duty and animate him against his
   discouragements. Or the way of the Lord (the way of godliness, in which
   he appoints us to walk) is strength to the upright; the closer we keep
   to that way, the more our hearts are enlarged to proceed in it, the
   better fitted we are both for services and sufferings. A good
   conscience, kept pure from sin, gives a man boldness in a dangerous
   time, and constant diligence in duty makes a man's work easy in a busy
   time. The more we do for God the more we may do, Job xvii. 9. That joy
   of the Lord which is to be found only in the way of the Lord will be
   our strength (Neh. viii. 10), and therefore the righteous shall never
   be removed. Those that have an established virtue have an established
   peace and happiness which nothing can rob them of; they have an
   everlasting foundation, v. 25. 2. Ruin and destruction are the certain
   consequences of wickedness. The wicked shall not only not inherit the
   earth, though they lay up their treasure in it, but they shall not so
   much as inhabit the earth; God's judgments will root them out.
   Destruction, swift and sure destruction, shall be to the workers of
   iniquity, destruction from the presence of the Lord and the glory of
   his power. Nay, that way of the Lord which is the strength of the
   upright is consumption and terror to the workers of iniquity; the same
   gospel which to the one is a savour of life unto life to the other is a
   savour of death unto death; the same providence, like the same sun,
   softens the one and hardens the other, Hos. xiv. 9.

   31 The mouth of the just bringeth forth wisdom: but the froward tongue
   shall be cut out.   32 The lips of the righteous know what is
   acceptable: but the mouth of the wicked speaketh frowardness.

   Here, as before, men are judged of, and, accordingly, are justified or
   condemned, by their words, Matt. xii. 37. 1. It is both the proof and
   the praise of a man's wisdom and goodness that he speaks wisely and
   well. A good man, in his discourse, brings forth wisdom for the benefit
   of others. God gives him wisdom as a reward of his righteousness (Eccl.
   ii. 26), and he, in gratitude for that gift and justice to the giver,
   does good with it, and with his wise and pious discourses edifies many.
   He knows what is acceptable, what discourse will be pleasing to God
   (for that is it that he studies more than to oblige the company), and
   what will be agreeable both to the speaker and to the hearers, what
   will become him and benefit them, and that he will speak. 2. It is the
   sin, and will be the ruin, of a wicked man, that he speaks wickedly
   like himself. The mouth of the wicked speaks frowardness, that which is
   displeasing to God and provoking to those he converses with; and what
   is the issue of it? Why, the froward tongue shall be cut out, as surely
   as the flattering one, Ps. xii. 3.
     __________________________________________________________________

P R O V E R B S

  CHAP. XI.

Weighty Sayings.

   1 A false balance is abomination to the Lord: but a just weight is his
   delight.

   As religion towards God is a branch of universal righteousness (he is
   not an honest man that is not devout), so righteousness towards men is
   a branch of true religion, for he is not a godly man that is not
   honest, nor can he expect that his devotion should be accepted; for, 1.
   Nothing is more offensive to God than deceit in commerce. A false
   balance is here put for all manner of unjust and fraudulent practices
   in dealing with any person, which are all an abomination to the Lord,
   and render those abominable to him that allow themselves in the use of
   such accursed arts of thriving. It is an affront to justice, which God
   is the patron of, as well as a wrong to our neighbour, whom God is the
   protector of. Men make light of such frauds, and think there is no sin
   in that which there is money to be got by, and, while it passes
   undiscovered, they cannot blame themselves for it; a blot is no blot
   till it is hit, Hos. xii. 7, 8. But they are not the less an
   abomination to God, who will be the avenger of those that are defrauded
   by their brethren. 2. Nothing is more pleasing to God than fair and
   honest dealing, nor more necessary to make us and our devotions
   acceptable to him: A just weight is his delight. He himself goes by a
   just weight, and holds the scale of judgment with an even hand, and
   therefore is pleased with those that are herein followers of him. A
   balance cheats, under pretence of doing right most exactly, and
   therefore is the greater abomination to God.

   2 When pride cometh, then cometh shame: but with the lowly is wisdom.

   Observe, 1. How he that exalts himself is here abased, and contempt put
   upon him. When pride comes then comes shame. Pride is a sin which men
   have reason to be themselves ashamed of; it is a shame to a man who
   springs out of the earth, who lives upon alms, depends upon God, and
   has forfeited all he has, to be proud. It is a sin which others cry out
   shame on and look upon with disdain; he that is haughty makes himself
   contemptible; it is a sin for which God often brings men down, as he
   did Nebuchadnezzar and Herod, whose ignominy immediately attended their
   vain-glory; for God resists the proud, contradicts them, and
   counterworks them, in the thing they are proud of, Isa. ii. 11, &c. 2.
   How he that humbles himself is here exalted, and a high character is
   given him. As with the proud there is folly, and will be shame, so with
   the lowly there is wisdom, and will be honour, for a man's wisdom gains
   him respect and makes his face to shine before men; or, if any be so
   base as to trample upon the humble, God will give them grace which will
   be their glory. Considering how safe, and quiet, and easy, those are
   that are of a humble spirit, what communion they have with God and
   comfort in themselves, we will say, With the lowly is wisdom.

Advantages of the Righteous.

   3 The integrity of the upright shall guide them: but the perverseness
   of transgressors shall destroy them.

   It is not only promised that God will guide the upright, and threatened
   that he will destroy the transgressors, but, that we may be the more
   fully assured of both, it is here represented as if the nature of the
   thing were such on both sides that it would do it itself. 1. The
   integrity of an honest man will itself be his guide in the way of duty
   and the way of safety. His principles are fixed, his rule is certain,
   and therefore his way is plain; his sincerity keeps him steady, and he
   needs not tack about every time the wind turns, having no other end to
   drive at than to keep a good conscience. Integrity and uprightness will
   preserve men, Ps. xxv. 21. 2. The iniquity of a bad man will itself be
   his ruin. As the plainness of a good man will be his protection, though
   he is ever so much exposed, so the perverseness of sinners will be
   their destruction, though they think themselves ever so well fortified.
   They shall fall into pits of their own digging, ch. v. 22.

   4 Riches profit not in the day of wrath: but righteousness delivereth
   from death.

   Note, 1. The day of death will be a day of wrath. It is a messenger of
   God's wrath; therefore when Moses had meditated on man's mortality he
   takes occasion thence to admire the power of God's anger, Ps. cx. 11.
   It is a debt owing, not to nature, but to God's justice. After death
   the judgment, and that is a day of wrath, Rev. vi. 17. 2. Riches will
   stand men in no stead that day. They will neither put by the stroke nor
   ease the pain, much less take out the sting; what profit will this
   world's birth-rights be of then? In the day of public judgments riches
   often expose men rather than protect them, Ezek. vii. 19. 3. It is
   righteousness only that will deliver from the evil of death. A good
   conscience will make death easy, and take off the terror of it; it is
   the privilege of the righteous only not to be hurt of the second death,
   and so not much hurt by the first.

   5 The righteousness of the perfect shall direct his way: but the wicked
   shall fall by his own wickedness.   6 The righteousness of the upright
   shall deliver them: but transgressors shall be taken in their own
   naughtiness.

   These two verses are, in effect, the same, and both to the same purport
   with v. 3. For the truths are here of such certainty and weight that
   they cannot be too often inculcated. Let us govern ourselves by these
   principles.

   I. That the ways of religion are plain and safe, and in them we may
   enjoy a holy security. A living principle of honesty and grace will be,
   1. Our best direction in the right way, in every doubtful case to say
   to us, This is the way, walk in it. He that acts without a guide looks
   right on and sees his way before him. 2. Our best deliverance from
   every false way: The righteousness of the upright shall be armour of
   proof to them, to deliver them from the allurements of the devil and
   the world, and from their menaces.

   The ways of wickedness are dangerous and destructive: The wicked shall
   fail into misery and ruin by their own wickedness, and be taken in
   their own naughtiness as in a snare. O Israel! thou hast destroyed
   thyself. Their sin will be their punishment; that very thing by which
   they contrived to shelter themselves will make against them.

   7 When a wicked man dieth, his expectation shall perish: and the hope
   of unjust men perisheth.

   Note, 1. Even wicked men, while they live, may keep up a confident
   expectation of a happiness when they die, or at least a happiness in
   this world. The hypocrite has his hope, in which he wraps himself as
   the spider in her web. The worldling expects great matters from his
   wealth; he calls it goods laid up for many years, and hopes to take his
   ease in it and to be merry; but in death their expectation will be
   frustrated: the worldling must leave this world which he expected to
   continue in and the hypocrite will come short of that world which he
   expected to remove to, Job xxvii. 8. 2. It will be the great
   aggravation of the misery of wicked people that their hopes will sink
   into despair just when they expect them to be crowned with fruition.
   When a godly man dies his expectations are out-done, and all his fears
   vanish; but when a wicked man dies his expectations are dashed, dashed
   to pieces; in that very day his thoughts perish with which he had
   pleased himself, his hopes vanish.

   8 The righteous is delivered out of trouble, and the wicked cometh in
   his stead.

   As always in death, so sometimes in life, the righteous are remarkably
   favoured and the wicked crossed. 1. Good people are helped out of the
   distresses which they thought themselves lost in, and their feet are
   set in a large room, Ps. lxvi. 12; xxxiv. 19. God has found out a way
   to deliver his people even when they have despaired and their enemies
   have triumphed, as if the wilderness had shut them in. 2. The wicked
   have fallen into the distresses which they thought themselves far from,
   nay, which they had been instrumental to bring the righteous into, so
   that they seem to come in their stead, as a ransom for the just.
   Mordecai is saved from the gallows, Daniel from the lion's den, and
   Peter from the prison; and their persecutors come in their stead. The
   Israelites are delivered out of the Red Sea and the Egyptians drowned
   in it. So precious are the saints in God's eye that he gives men for
   them, Isa. xliii. 3, 4.

Common Truths.

   9 An hypocrite with his mouth destroyeth his neighbour: but through
   knowledge shall the just be delivered.

   Here is, 1. Hypocrisy designing ill. It is not only the murderer with
   his sword, but the hypocrite with his mouth, that destroys his
   neighbour, decoying him into sin, or into mischief, by the specious
   pretences of kindness and good-will. Death and life are in the power of
   the tongue, but no tongue more fatal than the flattering tongue. 2.
   Honesty defeating the design and escaping the snare: Through knowledge
   of the devices of Satan shall the just be delivered from the snares
   which the hypocrite has laid for him; seducers shall not deceive the
   elect. By the knowledge of God, and the scriptures, and their own
   hearts, shall the just be delivered from those that lie in wait to
   deceive, and so to destroy, Rom. xvi. 18, 19.

   10 When it goeth well with the righteous, the city rejoiceth: and when
   the wicked perish, there is shouting.   11 By the blessing of the
   upright the city is exalted: but it is overthrown by the mouth of the
   wicked.

   It is here observed,

   I. That good men are generally well-beloved by their neighbours, but
   nobody cares for wicked people. 1. It is true there are some few that
   are enemies to the righteous, that are prejudiced against God and
   godliness, and are therefore vexed to see good men in power and
   prosperity; but all indifferent persons, even those that have no great
   stock of religion themselves, have a good word for a good man; and
   therefore when it goes well with the righteous, when they are advanced
   and put into a capacity of doing good according to their desire, it is
   so much the better for all about them, and the city rejoices. For the
   honour and encouragement of virtue, and as it is the accomplishment of
   the promise of God, we should be glad to see virtuous men prosper in
   the world, and brought into reputation. 2. Wicked people may perhaps
   have here and there a well-wisher among those who are altogether such
   as themselves, but among the generality of their neighbours they get
   ill-will; they may be feared, but they are not loved, and therefore
   when they perish there is shouting; every body takes a pleasure in
   seeing them disgraced and disarmed, removed out of places of trust and
   power, chased out of the world, and wishes no greater loss may come to
   the town, the rather because they hope the righteous may come in their
   stead, as they into trouble instead of the righteous, v. 8. Let a sense
   of honour therefore keep us in the paths of virtue, that we may live
   desired and die lamented, and not be hissed off the stage, Job xxvii.
   23; Ps. lii. 6.

   II. That there is good reason for this, because those that are good do
   good, but (as saith the proverb of the ancients) wickedness proceeds
   from the wicked. 1. Good men are public blessings--Vir bonus est
   commune bonum. By the blessing of the upright, the blessings with which
   they are blessed, which enlarge their sphere of usefulness,--by the
   blessings with which they bless their neighbours, their advice, their
   example, their prayers, and all the instances of their serviceableness
   to the public interest,--by the blessings with which God blesses others
   for their sake,--by these the city is exalted and made more comfortable
   to the inhabitants, and more considerable among its neighbours. 2.
   Wicked men are public nuisances, not only the burdens, but the plagues
   of their generation. The city is overthrown by the mouth of the wicked,
   whose evil communications corrupt good manners, are enough to debauch a
   town, to ruin virtue in it, and bring down the judgments of God upon
   it.

   12 He that is void of wisdom despiseth his neighbour: but a man of
   understanding holdeth his peace.   13 A talebearer revealeth secrets:
   but he that is of a faithful spirit concealeth the matter.

   I. Silence is here recommended as an instance of true friendship, and a
   preservative of it, and therefore an evidence, 1. Of wisdom: A man of
   understanding, that has rule over his own spirit, if he be provoked,
   holds his peace, that he may neither give vent to his passion nor
   kindle the passion of others by any opprobrious language or peevish
   reflections. 2. Of sincerity: He that is of a faithful spirit, that is
   true, not only to his own promise, but to the interest of his friend,
   conceals every matter which, if divulged, may turn to the prejudice of
   his neighbour.

   II. This prudent friendly concealment is here opposed to two very bad
   vices of the tongue:--1. Speaking scornfully of a man to his face: He
   that is void of wisdom discovers his folly by this; he despises his
   neighbour, calls him Raca, and Thou fool, upon the least provocation,
   and tramples upon him as not worthy to be set with the dogs of his
   flock. He undervalues himself who thus undervalues one that is made of
   the same mould. 2. Speaking spitefully of a man behind his back: A
   tale-bearer, that carries all the stories he can pick up, true or
   false, from house to house, to make mischief and sow discord, reveals
   secrets which he has been entrusted with, and so breaks the laws, and
   forfeits all the privileges, of friendship and conversation.

   14 Where no counsel is, the people fall: but in the multitude of
   counsellors there is safety.

   Here is, 1. The bad omen of a kingdom's ruin: Where no counsel is, no
   consultation at all, but every thing done rashly, or no prudent
   consultation for the common good, but only caballing for parties and
   divided interests, the people fall, crumble into factions, fall to
   pieces, fall together by the ears, and fall an easy prey to their
   common enemies. Councils of war are necessary to the operations of war;
   two eyes see more than one; and mutual advice is in order to mutual
   assistance. 2. The good presage of a kingdom's prosperity: In the
   multitude of counsellors, that see their need one of another, and act
   in concert and with concern for the public welfare, there is safety;
   for what prudent methods one discerns not another may. In our private
   affairs we shall often find it to our advantage to advise with many; if
   they agree in their advice, our way will be the more clear; if they
   differ, we shall hear what is to be said on all sides, and be the
   better able to determine.

The Rewards of Righteousness.

   15 He that is surety for a stranger shall smart for it: and he that
   hateth suretiship is sure.

   Here we are taught, 1. In general, that we may not use our estates as
   we will (he that gave them to us has reserved to himself a power to
   direct us how we shall use them, for they are not our own; we are but
   stewards), and further that God in his law consults our interests and
   teaches us that charity which begins at home, as well as that which
   must not end there. There is a good husbandry which is good divinity,
   and a discretion in ordering our affairs which is part of the character
   of a good man, Ps. cxii. 5. Every man must be just to his family, else
   he is not true to his stewardship. 2. In particular, that we must not
   enter rashly into suretiship, (1.) Because there is danger of bringing
   ourselves into trouble by it, and our families too when we are gone: He
   that is surety for a stranger, for any one that asks him and promises
   him to be bound for him another time, for one whose person perhaps he
   knows, and thinks he knows his circumstances, but is mistaken, he shall
   smart for it. Contritione conteretur--he shall be certainly and sadly
   crushed and broken by it, and perhaps become a bankrupt. Our Lord Jesus
   was surety for us when we were strangers, nay, enemies, and he smarted
   for it; it pleased the Lord to bruise him. (2.) Because he that
   resolves against all such suretiship keeps upon sure grounds, which a
   man may do if he take care not to launch out any further into business
   than his own credit will carry him, so that he needs not ask others to
   be bound for him.

   16 A gracious woman retaineth honour: and strong men retain riches.

   Here, 1. It is allowed that strong men retain riches, that those who
   bustle in the world, who are men of spirit and interest, and are able
   to make their part good against all who stand in their way, are likely
   to keep what they have and to get more, while those who are weak are
   preyed upon by all about them. 2. It is taken for granted that a
   gracious woman is as solicitous to preserve her reputation for wisdom
   and modesty, humility and courtesy, and all those other graces that are
   the true ornaments of her sex, as strong men are to secure their
   estates; and those women who are truly gracious will, in like manner,
   effectually secure their honour by their prudence and good conduct. A
   gracious woman is as honourable as a valiant man and her honour is as
   sure.

   17 The merciful man doeth good to his own soul: but he that is cruel
   troubleth his own flesh.

   It is a common principle, Every one for himself. Proximus egomet
   mihi--None so near to me as myself. Now, if this be rightly understood,
   it will be a reason for the cherishing of gracious dispositions in
   ourselves and the crucifying of corrupt ones. We are friends or enemies
   to ourselves, even in respect of present comfort, according as we are
   or are not governed by religious principles. 1. A merciful, tender,
   good humoured man, does good to his own soul, makes and keeps himself
   easy. He has the pleasure of doing his duty, and contributing to the
   comfort of those that are to him as his own soul; for we are members
   one of another. He that waters others with his temporal good things
   shall find that God will water him with his spiritual blessings, which
   will do the best good to his own soul. See Isa. lviii. 7, &c. If thou
   hide not thy eyes from thy own flesh, but do good to others, as to
   thyself, if thou do good with thy own soul and draw that out to the
   hungry, thou wilt do good to thy own soul; for the Lord shall satisfy
   thy soul and make fat thy bones. Some make it part of the character of
   a merciful man, that he will make much of himself; that disposition
   which inclines him to be charitable to others will oblige him to allow
   himself also that which is convenient and to enjoy the good of all his
   labour. We may by the soul understand the inward man, as the apostle
   calls it, and then it teaches us that the first and great act of mercy
   is to provide well for our own souls the necessary supports of the
   spiritual life. 2. A cruel, froward, ill-natured man, troubles his own
   flesh, and so his sin becomes his punishment; he starves and dies for
   want of what he has, because he has not a heart to use it either for
   the good of others of for his own. He is vexatious to his nearest
   relations, that are, and should be, to him as his own flesh, Eph. v.
   29. Envy, and malice, and greediness of the world, are the rottenness
   of the bones and the consumption of the flesh.

   18 The wicked worketh a deceitful work: but to him that soweth
   righteousness shall be a sure reward.

   Note, 1. Sinners put a most fatal cheat upon themselves: The wicked
   works a deceitful work, builds himself a house upon the sand, which
   will deceive him when the storm comes, promises himself that by his sin
   which he will never gain; nay, it is cutting his throat when it smiles
   upon him. Sin deceived me, and by it slew me. 2. Saints lay up the best
   securities for themselves: He that sows righteousness, that is good,
   and makes it his business to do good, with an eye to a future
   recompence, he shall have a sure reward; it is made as sure to him as
   eternal truth can make it. If the seedness fail not, the harvest shall
   not, Gal. vi. 8.

   19 As righteousness tendeth to life: so he that pursueth evil pursueth
   it to his own death.

   It is here shown that righteousness, not only by the divine judgment,
   will end in life, and wickedness in death, but that righteousness, in
   its own nature, has a direct tendency to life and wickedness to death.
   1. True holiness is true happiness; it is a preparative for it, a
   pledge and earnest of it. Righteousness inclines, disposes, and leads,
   the soul to life. 2. In like manner, those that indulge themselves in
   sin are fitting themselves for destruction. The more violent a man is
   in sinful pursuits the more eagerly bent he is upon his own
   destruction; he awakens it when it seemed to slumber and hastens it
   when it seemed to linger.

Weighty Sayings.

   20 They that are of a froward heart are abomination to the Lord: but
   such as are upright in their way are his delight.

   It concerns us to know what God hates and what he loves, that we may
   govern ourselves accordingly, may avoid his displeasure and recommend
   ourselves to his favour. Now here we are told, 1. That nothing is more
   offensive to God than hypocrisy and double-dealing, for these are
   signified by the word which we translate frowardness, pretending
   justice, but intending wrong, walking in crooked ways, to avoid
   discovery. Those are of a froward heart who act in contradiction to
   that which is good, under a profession of that which is good, and such
   are, more than any sinners, an abomination to the Lord, Isa. lxv. 5. 2.
   That nothing is more pleasing to God than sincerity and plain-dealing:
   Such as are upright in their way, such as aim and act with integrity,
   such as have their conversation in the world in simplicity and godly
   sincerity, not with fleshly wisdom, these God delights in, these he
   even boasts of (Hast thou considered my servant Job?) and will have us
   to admire. Behold an Israelite indeed!

   21 Though hand join in hand, the wicked shall not be unpunished: but
   the seed of the righteous shall be delivered.

   Observe, 1. That confederacies in sin shall certainly be broken, and
   shall not avail to protect the sinners: Though hand join in hand,
   though there are many that concur by their practice to keep wickedness
   in countenance, and engage to stand by one another in defending it
   against all the attacks of virtue and justice,--though they are in
   league for the support and propagation of it,--though wicked children
   tread in the steps of their wicked parents, and resolve to keep up the
   trade, in defiance of religion,--yet all this will not protect them
   from the justice of God; they shall not be held guiltless; it will not
   excuse them to say that they did as the most did and as their company
   did; they shall not be unpunished; witness the flood that was brought
   upon a whole world of ungodly men. Their number, and strength, and
   unanimity in sin will stand them in no stead when the day of vengeance
   comes. 2. That entails of religion shall certainly be blessed: The seed
   of the righteous, that follow the steps of their righteousness, though
   they may fall into trouble, shall, in due time, be delivered. Though
   justice may come slowly to punish the wicked, and mercy may come slowly
   to save the righteous, yet both will come surely. Sometimes the seed of
   the righteous, though they are not themselves righteous, are delivered
   for the sake of their godly ancestors, as Israel often, and the seed of
   David.

   22 As a jewel of gold in a swine's snout, so is a fair woman which is
   without discretion.

   By discretion here we must understand religion and grace, a true taste
   and relish (so the word signifies) of the honours and pleasures that
   attend an unspotted virtue; so that a woman without discretion is a
   woman of a loose and dissolute conversation; and then observe, 1. It is
   taken for granted here that beauty or comeliness of body is as a jewel
   of gold, a thing very valuable, and, where there is wisdom and grace to
   guard against the temptations of it, it is a great ornament, (Gratior
   est pulchro veniens de corpore virtus--Virtue appears peculiarly
   graceful when associated with beauty); but a foolish wanton woman, of a
   light carriage, is fitly compared to a swine, though she be ever so
   handsome, wallowing in the mire of filthy lusts, with which the mind
   and conscience are defiled, and, though washed, returning to them. 2.
   It is lamented that beauty should be so abused as it is by those that
   have not modesty with it. It seems ill-bestowed upon them; it is quite
   misplaced, as a jewel in a swine's snout, with which he roots in the
   dunghill. If beauty be not guarded by virtue, the virtue is exposed by
   the beauty. It may be applied to all other bodily endowments and
   accomplishments; it is a pity that those should have them who have not
   discretion to use them well.

   23 The desire of the righteous is only good: but the expectation of the
   wicked is wrath.

   This tells us what the desire and expectation of the righteous and of
   the wicked are and how they will prove, what they would have and what
   they shall have. 1. The righteous would have good, only good; all they
   desire is that it may go well with all about them; they wish no hurt to
   any, but happiness to all; as to themselves, their desire is not to
   gratify any evil lust, but to obtain the favour of a good God and to
   preserve the peace of a good conscience; and good they shall have, that
   good which they desire, Ps. xxxvii. 4. 2. The wicked would have wrath;
   they desire the woeful day, that God's judgments may gratify their
   passion and revenge, may remove those that stand in their way, and that
   they may make an advantage to themselves by fishing in troubled waters;
   and wrath they shall have, so shall their doom be. They expect and
   desire mischief to others, but it shall return upon themselves; as they
   loved cursing, they shall have enough of it.

The Praise of Liberality.

   24 There is that scattereth, and yet increaseth; and there is that
   withholdeth more than is meet, but it tendeth to poverty.

   Note, 1. It is possible a man may grow rich by prudently spending what
   he has, may scatter in works of piety, charity, and generosity, and yet
   may increase; nay, by that means may increase, as the corn is increased
   by being sown. By cheerfully using what we have our spirits are
   exhilarated, and so fitted for the business we have to do, by minding
   which closely what we have is increased; it gains a reputation which
   contributes to the increase. But it is especially to be ascribed to
   God; he blesses the giving hand, and so makes it a getting hand, 2 Cor.
   ix. 20. Give, and it shall be given you. 2. It is possible a man may
   grow poor by meanly sparing what he has, withholding more than is meet,
   not paying just debts, not relieving the poor, not providing what is
   convenient for the family, not allowing necessary expenses for the
   preservation of the goods; this tends to poverty; it cramps men's
   ingenuity and industry, weakens their interest, destroys their credit,
   and forfeits the blessing of God: and, let men be ever so saving of
   what they have, if God blast it and blow upon it, it comes to nothing.
   A fire not blown shall consume it, Hag. i. 6, 9.

   25 The liberal soul shall be made fat: and he that watereth shall be
   watered also himself.

   So backward we are to works of charity, and so ready to think that
   giving undoes us, that we need to have it very much pressed upon us how
   much it is for our own advantage to do good to others, as before, v.
   17. 1. We shall have the comfort of it in our own bosoms: The liberal
   soul, the soul of blessing, that prays for the afflicted and provides
   for them, that scatters blessings with gracious lips and generous
   hands, that soul shall be made fat with true pleasure and enriched with
   more grace. 2. We shall have the recompence of it both from God and
   man: He that waters others with the streams of his bounty shall be also
   watered himself; God will certainly return it in the dews, in the
   plentiful showers, of his blessing, which he will pour out, till there
   be not room enough to receive it, Mal. iii. 10. Men that have any sense
   of gratitude will return it if there be occasion; the merciful shall
   find mercy and the kind be kindly dealt with. 3. We shall be enabled
   still to do yet more good: He that waters, even he shall be as rain (so
   some read it); he shall be recruited as the clouds are which return
   after the rain, and shall be further useful and acceptable, as the rain
   to the new-mown grass. He that teaches shall learn (so the Chaldee
   reads it); he that uses his knowledge in teaching others shall himself
   be taught of God; to him that has, and uses what he has, more shall be
   given.

   26 He that withholdeth corn, the people shall curse him: but blessing
   shall be upon the head of him that selleth it.

   See here, 1. What use we are to make of the gifts of God's bounty; we
   must not hoard them up merely for our own advantage, that we may be
   enriched by them, but we must bring them forth for the benefit of
   others, that they may be supported and maintained by them. It is a sin,
   when corn is dear and scarce, to withhold it, in hopes that it will
   still grow dearer, so to keep up and advance the market, when it is
   already so high that the poor suffer by it; and at such a time it is
   the duty of those that have stocks of corn by them to consider the
   poor, and to be willing to sell at the market-price, to be content with
   moderate profit, and not aim to make a gain of God's judgments. It is a
   noble and extensive piece of charity for those that have stores
   wherewithal to do it to help to keep the markets low when the price of
   our commodities grows excessive. 2. What regard we are to have to the
   voice of the people. We are not to think it an indifferent thing, and
   not worth heeding, whether we have the ill will and word, or the good
   will and word, of our neighbours, their prayers or their curses; for
   here we are taught to dread their curses, and forego our own profit
   rather than incur them; and to court their blessings, and be at some
   expense to purchase them. Sometimes, vox populi est vox Dei--the voice
   of the people is the voice of God.

The Folly and Misery of Sinners.

   27 He that diligently seeketh good procureth favour: but he that
   seeketh mischief, it shall come unto him.

   Observe, 1. Those that are industrious to do good in the world get
   themselves beloved both with God and man: He that rises early to that
   which is good (so the word is), that seeks opportunities of serving his
   friends and relieving the poor, and lays out himself therein, procures
   favour. All about him love him, and speak well of him, and will be
   ready to do him a kindness; and, which is better than that, better than
   life, he has God's lovingkindness. 2. Those that are industrious to do
   mischief are preparing ruin for themselves: It shall come unto them;
   some time or other they will be paid in their own coin. And, observe,
   seeking mischief is here set in opposition to seeking good; for those
   that are not doing good are doing hurt.

   28 He that trusteth in his riches shall fall: but the righteous shall
   flourish as a branch.

   Observe, 1. Our riches will fail us when we are in the greatest need:
   He that trusts in them, as if they would secure him the favour of God
   and be his protection and portion, shall fall, as a man who lays his
   weight on a broken reed, which will not only disappoint him, but run
   into his hand and pierce him. 2. Our righteousness will stand us in
   stead when our riches fail us: The righteous shall then flourish as a
   branch, the branch of righteousness, like a tree whose leaf shall not
   wither, Ps. i. 3. Even in death, when riches fail men, the bones of the
   righteous shall flourish as a herb, Isa. lxvi. 14. When those that take
   root in the world wither those that are grafted into Christ and partake
   of his root and fatness shall be fruitful and flourishing.

   29 He that troubleth his own house shall inherit the wind: and the fool
   shall be servant to the wise of heart.

   Two extremes in the management of family-affairs are here condemned and
   the ill consequences of them foretold:--1. Carefulness and carnal
   policy, on the one hand. There are those that by their extreme
   earnestness in pursuit of the world, their anxiety about their business
   and fretfulness about their losses, their strictness with their
   servants and their niggardliness towards their families, trouble their
   own houses and give continual vexation to all about them; while others
   think, by supporting factions and feuds in their families, which are
   really a trouble to their houses, to serve some turn for themselves,
   and either to get or to save by it. But they will both be disappointed;
   they will inherit the wind. All they will get by these arts will not
   only be empty and worthless as the wind, but noisy and troublesome,
   vanity and vexation. 2. Carelessness and want of common prudence, on
   the other. He that is a fool in his business, that either minds it not
   or goes awkwardly about it, that has no contrivance and consideration,
   no only loses his reputation and interest, but becomes a servant to the
   wise in heart. He is impoverished, and forced to work for his living;
   while those that manage wisely raise themselves, and come to have
   dominion over him, and others like him. It is rational, and very fit,
   that the fool should be servant to the wise in heart, and upon that
   account, among others, we are bound to submit our wills to the will of
   God, and to be subject to him, because we are fools and he is
   infinitely wise.

   30 The fruit of the righteous is a tree of life; and he that winneth
   souls is wise.

   This shows what great blessings good men are, especially those that are
   eminently wise, to the places where they live, and therefore how much
   to be valued. 1. The righteous are as trees of life; the fruits of
   their piety and charity, their instructions, reproofs, examples, and
   prayers, their interest in heaven, and their influence upon earth, are
   like the fruits of that tree, precious and useful, contributing to the
   support and nourishment of the spiritual life in many; they are the
   ornaments of paradise, God's church on earth, for whose sake it stands.
   2. The wise are something more; they are as trees of knowledge, not
   forbidden, but commanded knowledge. He that is wise, by communicating
   his wisdom, wins souls, wins upon them to bring them in love with God
   and holiness, and so wins them over into the interests of God's kingdom
   among men. The wise are said to turn many to righteousness, and that is
   the same with winning souls here, Dan. xii. 3. Abraham's proselytes are
   called the souls that he had gotten, Gen. xii. 5. Those that would win
   souls have need of wisdom to know how to deal with them; and those that
   do win souls show that they are wise.

   31 Behold, the righteous shall be recompensed in the earth: much more
   the wicked and the sinner.

   This, I think, is the only one of Solomon's proverbs that has that note
   of attention prefixed to it, Behold! which intimates that it contains
   not only an evident truth, which may be beheld, but an eminent truth,
   which must be considered. 1. Some understand both parts of a recompence
   in displeasure: The righteous, if they do amiss, shall be punished for
   their offences in this world; much more shall wicked people be punished
   for theirs, which are committed, not through infirmity, but with a high
   hand. If judgment begin at the house of God, what will become of the
   ungodly? 1 Pet. iv. 17, 18; Luke xxiii. 31. 2. I rather understand it
   of a recompence of reward to the righteous and punishment to sinners.
   Let us behold providential retributions. There are some recompences in
   the earth, in this world, and in the things of this world, which prove
   that verily there is a God that judges in the earth (Ps. lviii. 11);
   but they are not universal; many sins go unpunished in the earth, and
   services unrewarded, which indicates that there is a judgment to come,
   and that there will be more exact and full retributions in the future
   state. Many times the righteous are recompensed for their righteousness
   here in the earth, though that is not the principal, much less the only
   reward either intended for them or intended by them; but whatever the
   word of God has promised them, or the wisdom of God sees good for them,
   they shall have in the earth. The wicked also, and the sinner, are
   sometimes remarkably punished in this life, nations, families,
   particular persons. And if the righteous, who do not deserve the least
   reward, yet have part of their recompence here on earth, much more
   shall the wicked, who deserve the greatest punishment, have part of
   their punishment on earth, as an earnest of worse to come. Therefore
   stand in awe and sin not. If those have two heavens that merit none,
   much more shall those have two hells that merit both.
     __________________________________________________________________

P R O V E R B S

  CHAP. XII.

    Advantages of the Righteous.

   1 Whoso loveth instruction loveth knowledge: but he that hateth reproof
   is brutish.

   We are here taught to try whether we have grace or no by enquiring how
   we stand affected to the means of grace. 1. Those that have grace and
   love it will delight in all the instructions that are given them by way
   of counsel; admonition, or reproof, by the word or providence of God;
   they will value a good education, and think it not a hardship, but a
   happiness, to be under a strict and prudent discipline. Those that love
   a faithful ministry, that value it, and sit under it with pleasure,
   make it to appear that they love knowledge. 2. Those show themselves
   not only void of grace, but void of common sense, that take it as an
   affront to be told of their faults, and an imposition upon their
   liberty to be put in mind of their duty: He that hates reproof is not
   only foolish, but brutish, like the horse and the mule that have no
   understanding, or the ox that kicks against the goad. Those that desire
   to live in loose families and societies, where they may be under no
   check, that stifle the convictions of their own consciences, and count
   those their enemies that tell them the truth, are the brutish here
   meant.

   2 A good man obtaineth favour of the Lord: but a man of wicked devices
   will he condemn.

   Note, 1. We are really as we are with God. Those are happy, truly
   happy, for ever happy, that obtain favour of the Lord, though the world
   frown upon them, and they find little favour with men; for in God's
   favour is life, and that is the fountain of all good. On the other hand
   those are miserable whom he condemns, however men may applaud them, and
   cry them up; whom he condemns he condemns to the second death. 2. We
   are with God as we are with men, as we have our conversation in this
   world. Our Father judges of his children very much by their conduct one
   to another; and therefore a good man, that is merciful, and charitable,
   and does good, draws out favour from the Lord by his prayers; but a
   malicious man, that devises wickedness against his neighbours, he will
   condemn, as unworthy of a place in his kingdom.

   3 A man shall not be established by wickedness: but the root of the
   righteous shall not be moved.

   Note, 1. Though men may advance themselves by sinful arts, they cannot
   by such arts settle and secure themselves; though they may get large
   estates they cannot get such as will abide: A man shall not be
   established by wickedness; it may set him in high places, but they are
   slippery places, Ps. lxxiii. 18. That prosperity which is raised by sin
   is built on the sand, and so it will soon appear. 2. Though good men
   may have but little of the world, yet that little will last, and what
   is honestly got will wear well: The root of the righteous shall not be
   moved, though their branches may be shaken. Those that by faith are
   rooted in Christ are firmly fixed; in him their comfort and happiness
   are so rooted as never to be rooted up.

   4 A virtuous woman is a crown to her husband: but she that maketh
   ashamed is as rottenness in his bones.

   Note, 1. He that is blessed with a good wife is as happy as if he were
   upon the throne, for she is no less than a crown to him. A virtuous
   woman, that is pious and prudent, ingenious and industrious, that is
   active for the good of her family and looks well to the ways of her
   household, that makes conscience of her duty in every relation, a woman
   of spirit, that can bear crosses without disturbance, such a one owns
   her husband for her head, and therefore she is a crown to him, not only
   a credit and honour to him, as a crown is an ornament, but supports and
   keeps up his authority in his family, as a crown is an ensign of power.
   She is submissive and faithful to him and by her example teaches his
   children and servants to be so too. 2. He that is plagued with a bad
   wife is as miserable as if he were upon the dunghill; for she is no
   better than rottenness in his bones, an incurable disease, besides that
   she makes him ashamed. She that is silly and slothful, wasteful and
   wanton, passionate and ill-tongued, ruins both the credit and comfort
   of her husband. If he go abroad, his head is hung down, for his wife's
   faults turn to his reproach. If he retire into himself, his heart is
   sunk; he is continually uneasy; it is an affliction that preys much
   upon the spirits.

   5 The thoughts of the righteous are right: but the counsels of the
   wicked are deceit.

   Note, 1. The word of God is a discerner of the thoughts and intents of
   the heart, and judges them. We mistake if we imagine that thoughts are
   free. No, they are under the divine cognizance, and therefore under the
   divine command. 2. We ought to be observers of the thoughts and intents
   of our own hearts, and to judge of ourselves by them; for they are the
   first-born of the soul, that have most of its image undisguised. Right
   thoughts are a righteous man's best evidences, as nothing more
   certainly proves a man wicked than wicked contrivances and designs. A
   good man may have in his mind bad suggestions, but he does not indulge
   them and harbour them till they are ripened into bad projects and
   resolutions. 3. It is a man's honour to mean honestly, and to have his
   thoughts right, though a word or action may be misplaced, or mistimed,
   or at least misinterpreted. But it is a man's shame to lie always at
   catch, to act with deceit, with trick and design, not only with a long
   reach, but with an overreach.

   6 The words of the wicked are to lie in wait for blood: but the mouth
   of the upright shall deliver them.

   In the foregoing verse the thoughts of the wicked and righteous were
   compared; here their words, and those are as the abundance of the heart
   is. 1. Wicked people speak mischief to their neighbours; and wicked
   indeed those are whose words are to lie in wait for blood; their
   tongues are swords to those that stand in their way, to good men whom
   they hate and persecute. See an instance, Luke xx. 20, 21. 2. Good men
   speak help to their neighbours: The mouth of the upright is ready to be
   opened in the cause of those that are oppressed (ch. xxxi. 8), to plead
   for them, to witness for them, and so to deliver them, particularly
   those whom the wicked lie in wait for. A man may sometimes do a very
   good work with one good word.

   7 The wicked are overthrown, and are not: but the house of the
   righteous shall stand.

   We are here taught as before (v. 3 and ch. x. 25, 30), 1. That the
   triumphing of the wicked is short. They may be exalted for a while, but
   in a little time they are overthrown and are not; their trouble proves
   their overthrow, and those who made a great show disappear, and their
   place knows them no more. Turn the wicked, and they are not; they stand
   in such a slippery place that the least touch of trouble brings them
   down, like the apples of Sodom, which look fair, but touch them and
   they go to dust. 2. That the prosperity of the righteous has a good
   bottom and will endure. Death will remove them, but their house shall
   stand, their families shall be kept up, and the generation of the
   upright shall be blessed.

   8 A man shall be commended according to his wisdom: but he that is of a
   perverse heart shall be despised.

   We are here told whence to expect a good name. Reputation is what most
   have a high regard to and stand much upon. Now it is certain, 1. The
   best reputation is that which attends virtue and serious piety, and the
   prudent conduct of life: A man shall be commended by all that are wise
   and good, in conformity to the judgment of God himself, which we are
   sure is according to truth, not according to his riches or preferments,
   his craft and subtlety, but according to his wisdom, the honesty of his
   designs and the prudent choice of means to compass them. 2. The worst
   reproach is that which follows wickedness and an opposition to that
   which is good: He that is of a perverse heart, that turns aside to
   crooked ways, and goes on frowardly in them, shall be despised.
   Providence will bring him to poverty and contempt, and all that have a
   true sense of honour will despise him as unworthy to be dealt with and
   unfit to be trusted, as a blemish and scandal to mankind.

   9 He that is despised, and hath a servant, is better than he that
   honoureth himself, and lacketh bread.

   Note, 1. It is the folly of some that they covet to make a great figure
   abroad, take place, and take state, as persons of quality, and yet want
   necessaries at home, and, if their debts were paid, would not be worth
   a morsel of bread, nay, perhaps, pinch their bellies to put it on their
   backs, that they may appear very gay, because fine feathers make fine
   birds. 2. The condition and character of those is every way better who
   content themselves in a lower sphere, where they are despised for the
   plainness of their dress and the meanness of their post, that they may
   be able to afford themselves, not only necessaries, but conveniences,
   in their own houses, not only bread, but a servant to attend them and
   take some of their work off their hands. Those that contrive to live
   plentifully and comfortably at home are to be preferred before those
   that affect nothing so much as to appear splendid abroad, though they
   have not wherewithal to maintain their appearance, whose hearts are
   unhumbled when their condition is low.

   10 A righteous man regardeth the life of his beast: but the tender
   mercies of the wicked are cruel.

   See here, 1. To how great a degree a good man will be merciful; he has
   not only a compassion for the human nature under its greatest
   abasements, but he regards even the life of his beast, not only because
   it is his servant, but because it is God's creature, and in conformity
   to Providence, which preserves man and beast. The beasts that are under
   our care must be provided for, must have convenient food and rest, must
   in no case be abused or tyrannised over. Balaam was checked for beating
   his ass. The law took care for oxen. Those therefore are unrighteous
   men that are not just to the brute-creatures; those that are furious
   and barbarous to them evidence, and confirm in themselves, a habit of
   barbarity, and help to make the creation groan, Rom. viii. 22. 2. To
   how great a degree a wicked man will be unmerciful; even his tender
   mercies are cruel; that natural compassion which is in him, as a man,
   is lost, and, by the power of corruption, is turned into
   hard-heartedness; even that which they will have to pass for compassion
   is really cruel, as Pilate's resolution concerning Christ the innocent,
   I will chastise him and let him go. Their pretended kindnesses are only
   a cover for purposed cruelties.

   11 He that tilleth his land shall be satisfied with bread: but he that
   followeth vain persons is void of understanding.

   Note, 1. It is men's wisdom to mind their business and follow an honest
   calling, for that is the way, by the blessing of God, to get a
   livelihood: He that tills his land, of which he is either the owner or
   the occupant, that keeps to his word and is willing to take pains, if
   he do not raise an estate by it (what need is there of that?), yet he
   shall be satisfied with bread, shall have food convenient for himself
   and his family, enough to bear his charges comfortably through the
   world. Even the sentence of wrath has this mercy in it, Thou shalt eat
   bread, though it be in the sweat of thy face. Cain was denied this,
   Gen. iv. 12. Be busy, and that is the true way to be easy. Keep thy
   shop and thy shop will keep thee. Thou shalt eat the labour of thy
   hands. 2. It is men's folly to neglect their business. Those are void
   of understanding that do so, for then they fall in with idle companions
   and follow them in their evil courses, and so come to want bread, at
   least bread of their own, and make themselves burdensome to others,
   eating the bread out of other people's mouths.

   12 The wicked desireth the net of evil men: but the root of the
   righteous yieldeth fruit.

   See here, 1. What is the care and aim of a wicked man; he would do
   mischief: He desires the net of evil men. "Oh that I were but as
   cunning as such a man, to make a hand of those I deal with, that I had
   but his art of over-reaching, that I could but take my revenge on one I
   have spite to as effectually as he can!" He desires the strong-hold, or
   fortress, of evil men (so some read it), to act securely in doing
   mischief, that it may not turn upon him. 2. What is the care and aim of
   a good man: His root yields fruit, and is his strength and stability,
   and that is it that he desires, to do good and to be fixed and
   confirmed in doing good. The wicked desires only a net wherewith to
   fish for himself; the righteous desires to yield fruit for the benefit
   of others and God's glory, Rom. xiv. 6.

Truth and Falsehood.

   13 The wicked is snared by the transgression of his lips: but the just
   shall come out of trouble.

   See here, 1. The wicked entangling themselves in trouble by their
   folly, when God in justice leaves them to themselves. They are often
   snared by the transgression of their lips and their throats are cut
   with their own tongues. By speaking evil of dignities they expose
   themselves to public justice; by giving ill language they become
   obnoxious to private resentments, are sued for defamation, and actions
   on the case for words are brought against them. Many a man has paid
   dearly in this world for the transgression of his lips, and has felt
   the lash on his back for want of a bridle upon his tongue, Ps. lxiv. 8.
   2. The righteous extricating themselves out of trouble by their own
   wisdom, when God in mercy comes in for their succour: The just shall
   come out of such troubles as the wicked throw themselves headlong into.
   It is intimated that the just may perhaps come into trouble; but,
   though they fall, they shall not be utterly cast down, Ps. xxxiv. 19.

   14 A man shall be satisfied with good by the fruit of his mouth: and
   the recompence of a man's hands shall be rendered unto him.

   We are here assured, for our quickening to every good word and work, 1.
   That even good words will turn to a good account (v. 14): A man shall
   be satisfied with good (that is, he shall gain present comfort, that
   inward pleasure which is truly satisfying) by the fruit of his mouth,
   by the good he does with his pious discourse and prudent advice. While
   we are teaching others we may ourselves learn, and feed on the bread of
   life we break to others. 2. That good works, much more, will be
   abundantly rewarded: The recompence of a man's hands for all his work
   and labour of love, all he has done for the glory of God and the good
   of his generation, shall be rendered unto him, and he shall reap as he
   has sown. Or it may be understood of the general rule of justice; God
   will render to every man according to his work, Rom. ii. 6.

   15 The way of a fool is right in his own eyes: but he that hearkeneth
   unto counsel is wise.

   See here, 1. What it is that keeps a fool from being wise: His way is
   right in his own eyes; he thinks he is in the right in every thing he
   does, and therefore asks no advice, because he does not apprehend he
   needs it; he is confident he knows the way, and cannot miss it, and
   therefore never enquires the way. The rule he goes by is to do that
   which is right in his own eyes, to walk in the way of his heart.
   Quicquid libet, licet--He makes his will his law. He is a fool that is
   governed by his eye, and not by his conscience. 2. What it is that
   keeps a wise man from being a fool; he is willing to be advised,
   desires to have counsel given him, and hearkens to counsel, being
   diffident of his own judgment and having a value for the direction of
   those that are wise and good. He is wise (it is a sign he is so, and he
   is likely to continue so) whose ear is always open to good advice.

   16 A fool's wrath is presently known: but a prudent man covereth shame.

   Note, 1. Passion is folly: A fool is known by his anger (so some read
   it); not but that a wise man may be angry when there is just cause for
   it, but then he has his anger under check and direction, is lord of his
   anger, whereas a fool's anger lords it over him. He that, when he is
   provoked, breaks out into indecent expressions, in words or behaviour,
   whose passion alters his countenance, makes him outrageous, and leads
   him to forget himself, Nabal certainly is his name and folly is with
   him. A fool's indignation is known in the day; he proclaims it openly,
   whatever company he is in. Or it is known in the day he is provoked; he
   cannot defer showing his resentments. Those that are soon angry, that
   are quickly put into a flame by the least spark, have not that rule
   which they ought to have over their own spirits. 2. Meekness is wisdom:
   A prudent man covers shame. (1.) He covers the passion that is in his
   own breast; when his spirit is stirred, and his heart hot within him,
   he keeps his mouth as with a bridle, and suppresses his resentments, by
   smothering and stifling them. Anger is shame, and, though a wise man be
   not perfectly free from it, yet he is ashamed of it, rebukes it, and
   suffers not the evil spirit to speak. (2.) He covers the provocation
   that is given him, the indignity that is done him, winks at it, covers
   it as much as may be from himself, that he may not carry his
   resentments of it too far. It is a kindness to ourselves, and
   contributes to the repose of our own minds, to extenuate and excuse the
   injuries and affronts that we receive, instead of aggravating them and
   making the worst of them, as we are apt to do.

   17 He that speaketh truth sheweth forth righteousness: but a false
   witness deceit.

   Here is, 1. A faithful witness commended for an honest man. He that
   makes conscience of speaking truth, and representing every thing
   fairly, to the best of his knowledge, whether in judgment or in common
   conversation, whether he be upon his oath or no, he shows forth
   righteousness; he makes it to appear that he is governed and actuated
   by the principles and laws of righteousness, and he promotes justice by
   doing honour to it and serving the administration of it. 2. A false
   witness condemned for a cheat; he shows forth deceit, not only how
   little conscience he makes of deceiving those he deals with, but how
   much pleasure he takes in it, and that he is possessed by a lying
   spirit, Jer. ix. 3-5. We are all concerned to possess ourselves with a
   dread and detestation of the sin of lying (Ps. cxix. 163) and with a
   reigning principle of honesty.

   18 There is that speaketh like the piercings of a sword: but the tongue
   of the wise is health.

   The tongue is death or life, poison or medicine, as it is used. 1.
   There are words that are cutting and killing, that are like the
   piercings of a sword. Opprobrious words grieve the spirits of those to
   whom they are spoken, and cut them to the heart. Slanders, like a
   sword, wound the reputation of those of whom they are uttered, and
   perhaps incurably. Whisperings and evil surmises, like a sword, divide
   and cut asunder the bounds of love and friendship, and separate those
   that have been dearest to each other. 2. There are words that are
   curing and healing: The tongue of the wise is health, closing up those
   wounds which the backbiting tongue had given, making all whole again,
   restoring peace, and accommodating matters in variance and persuading
   to reconciliation. Wisdom will find out proper remedies against the
   mischiefs that are made by detraction and evil-speaking.

   19 The lip of truth shall be established for ever: but a lying tongue
   is but for a moment.

   Be it observed, to the honour of truth, that sacred thing, 1. That, if
   truth be spoken, it will hold good, and, whoever may be disobliged by
   it and angry at it, yet it will keep its ground. Great is the truth and
   will prevail. What is true will be always true; we may abide by it, and
   need not fear being disproved and put to shame. 2. That, if truth be
   denied, yet in time it will transpire. A lying tongue, that puts false
   colours upon things, is but for a moment. The lie will be disproved.
   The liar, when he comes to be examined, will be found in several
   stories, and not consistent with himself as he is that speaks truth;
   and, when he is found in a lie, he cannot gain his point, nor will he
   afterwards be credited. Truth may be eclipsed, but it will come to
   light. Those therefore that make a lie their refuge will find it a
   refuge of lies.

Weighty Sayings.

   20 Deceit is in the heart of them that imagine evil: but to the
   counsellors of peace is joy.

   Note, 1. Those that devise mischief contrive, for the accomplishing of
   it, how to impose upon others; but it will prove, in the end, that they
   deceive themselves. Those that imagine evil, under colour of
   friendship, have their hearts full of this and the other advantage and
   satisfaction which they shall gain by it, but it is all a cheat. Let
   them imagine it ever so artfully, deceivers will be deceived. 2. Those
   that consult the good of their neighbours, that study the things which
   make for peace and give peaceable advice, promote healing attempts and
   contrive healing methods, and, according as their sphere is, further
   the public welfare, will have not only the credit, but the comfort of
   it. They will have joy and success, perhaps beyond their expectation.
   Blessed are the peace-makers.

   21 There shall no evil happen to the just: but the wicked shall be
   filled with mischief.

   Note, 1. Piety is a sure protection. If men be sincerely righteous, the
   righteous God has engaged that no evil shall happen to them. He will,
   by the power of his grace in them, that principle of justice, keep them
   from the evil of sin; so that, though they be tempted, yet they shall
   not be overcome by the temptation, and though they may come into
   trouble, into many troubles, yet to them those troubles shall have no
   evil in them, whatever they have to others (Ps. xci. 10), for they
   shall be overruled to work for their good. 2. Wickedness is as sure a
   destruction. Those that live in contempt of God and man, that are set
   on mischief, with mischief they shall be filled. They shall be more
   mischievous, shall be filled with all unrighteousness, Rom. i. 29. Or
   they shall be made miserable with the mischiefs that shall come upon
   them. Those that delight in mischief shall have enough of it. Some read
   the whole verse thus, There shall no evil happen to the just, though
   the wicked be filled with mischief and spite against them. They shall
   be safe under the protection of Heaven, though hell itself break loose
   upon them.

   22 Lying lips are abomination to the Lord: but they that deal truly are
   his delight.

   We are here taught, 1. To hate lying, and to keep at the utmost
   distance from it, because it is an abomination to the Lord, and renders
   those abominable in his sight that allow themselves in it, not only
   because it is a breach of his law, but because it is destructive to
   human society. 2. To make conscience of truth, not only in our words,
   but in all our actions, because those that deal truly and sincerely in
   all their dealings are his delight, and he is well pleased with them.
   We delight to converse with, and make use of, those that are honest and
   that we may put a confidence in; such therefore let us be, that we may
   recommend ourselves to the favour both of God and man.

   23 A prudent man concealeth knowledge: but the heart of fools
   proclaimeth foolishness.

   Note, 1. He that is wise does not affect to proclaim his wisdom, and it
   is his honour that he does not. He communicates his knowledge when it
   may turn to the edification of others, but he conceals it when the
   showing of it would only tend to his own commendation. Knowing men, if
   they be prudent men, will carefully avoid every thing that savours of
   ostentation, and not take all occasions to show their learning and
   reading, but only to use it for good purposes, and then let their own
   works praise them. Ars est celare artem--The perfection of art is to
   conceal it. 2. He that is foolish cannot avoid proclaiming his folly,
   and it is his shame that he cannot: The heart of fools, by their
   foolish words and actions, proclaims foolishness; either they do not
   desire to hide it, so little sense have they of good and evil, honour
   and dishonour, or they know not how to hide it, so little discretion
   have they in the management of themselves, Eccl. x. 3.

   24 The hand of the diligent shall bear rule: but the slothful shall be
   under tribute.

   Note, 1. Industry is the way to preferment. Solomon advanced Jeroboam
   because he saw that he was an industrious young man, and minded his
   business, 1 Kings xi. 28. Men that take pains in study and
   serviceableness will thereby gain such an interest and reputation as
   will give them a dominion over all about them, by which means many have
   risen strangely. He that has been faithful in a few things shall be
   made ruler over many things. The elders, that labour in the word and
   doctrine, are worthy of double honour; and those that are diligent when
   they are young will get that which will enable them to rule, and so to
   rest, when they are old. 2. Knavery is the way to slavery: The slothful
   and careless, or rather the deceitful (for so the word signifies),
   shall be under tribute. Those that, because they will not take pains in
   an honest calling, live by their shifts and arts of dishonesty, are
   paltry and beggarly, and will be kept under. Those that are diligent
   and honest when they are apprentices will come to be masters; but those
   that are otherwise are the fools who, all their days, must be servants
   to the wise in heart.

   25 Heaviness in the heart of man maketh it stoop: but a good word
   maketh it glad.

   Here is, 1. The cause and consequence of melancholy. It is heaviness in
   the heart; it is a load of care, and fear, and sorrow, upon the
   spirits, depressing them, and disabling them to exert themselves with
   any vigour on what is to be done or fortitude in what is to borne; it
   makes them stoop, prostrates and sinks them. Those that are thus
   oppressed can neither do the duty nor take the comfort of any relation,
   condition, or conversation. Those therefore that are inclined to it
   should watch and pray against it. 2. The cure of it: A good word from
   God, applied by faith, makes it glad; such a word is that (says one of
   the rabbin), Cast thy burden upon the Lord, and he shall sustain thee;
   the good word of God, particularly the gospel, is designed to make the
   hearts glad that are weary and heavy-laden, Matt. xi. 28. Ministers are
   to be helpers of this joy.

   26 The righteous is more excellent than his neighbour: but the way of
   the wicked seduceth them.

   See here, 1. That good men do well for themselves; for they have in
   themselves an excellent character, and they secure to themselves an
   excellent portion, and in both they excel other people: The righteous
   is more abundant than his neighbour (so the margin); he is richer,
   though not in this world's goods, yet in the graces and comforts of the
   Spirit, which are the true riches. There is a true excellency in
   religion; it ennobles men, inspires them with generous principles,
   makes them substantial; it is an excellency which is, in the sight of
   God, of great price, who is the true Judge of excellency. His neighbour
   may make a greater figure in the world, may be more applauded, but the
   righteous man has the intrinsic worth. 2. That wicked men do ill for
   themselves; they walk in a way which seduces them. It seems to them to
   be not only a pleasant way, but the right way; it is so agreeable to
   flesh and blood that they therefore flatter themselves with an opinion
   that it cannot be amiss, but they will not gain the point they aim at,
   nor enjoy the good they hope for. It is all a cheat; and therefore the
   righteous is wiser and happier than his neighbour, that yet despise him
   and trample upon him.

   27 The slothful man roasteth not that which he took in hunting: but the
   substance of a diligent man is precious.

   Here is, 1. That which may make us hate slothfulness and deceit, for
   the word here, as before, signifies both: The slothful deceitful man
   has roast meat, but that which he roasts is not what he himself took in
   hunting, no, it is what others took pains for, and he lives upon the
   fruit of their labours, like the drones in the hive. Or, if slothful
   deceitful men have taken any thing by hunting (as sportsmen are seldom
   men of business), yet they do not roast it when they have taken it;
   they have no comfort in the enjoyment of it; perhaps God in his
   providence cuts them short of it. 2. That which may make us in love
   with industry and honesty, that the substance of a diligent man, though
   it be not great perhaps, is yet precious. It comes from the blessing of
   God; he has comfort in it; it does him good, and his family. It is his
   own daily bread, not bread out of other people's mouths, and therefore
   he sees God gives it to him in answer to his prayer.

   28 In the way of righteousness is life; and in the pathway thereof
   there is no death.

   The way of religion is here recommended to us, 1. As a straight, plain,
   easy way; it is the way of righteousness. God's commands (the rule we
   are to walk by) are all holy, just, and good. Religion has right reason
   and equity on its side; it is a path-way, a way which God has cast up
   for us (Isa. xxxv. 8); it is a highway, the king's highway, the King of
   kings' highway, a way which is tracked before us by all the saints, the
   good old way, full of the footsteps of the flock. 2. As a safe,
   pleasant, comfortable way. (1.) There is not only life at the end, but
   there is life in the way; all true comfort and satisfaction. The favour
   of God, which is better than life; the Spirit, who is life. (2.) There
   is not only life in it, but so as that in it there is no death, none of
   that sorrow of the world which works death and is an allay to our
   present joy and life. There is no end of that life that is in the way
   of righteousness. Here there is life, but there is death too. In the
   way of righteousness there is life, and no death, life and immortality.
     __________________________________________________________________

P R O V E R B S

  CHAP. XIII.

    Moral Maxims.

   1 A wise son heareth his father's instruction: but a scorner heareth
   not rebuke.

   Among the children of the same parents it is no new thing for some to
   be hopeful and others the contrary; now here we are taught to
   distinguish. 1. There is great hope of those that have a reverence for
   their parents, and are willing to be advised and admonished by them. He
   is a wise son, and is in a far way to be wiser, that hears his father's
   instruction, desires to hear it, regards it, and complies with it, and
   does not merely give it the hearing. 2. There is little hope of those
   that will not so much as hear rebuke with any patience, but scorn to
   submit to government and scoff at those that deal faithfully with them.
   How can those mend a fault who will not be told of it, but count those
   their enemies who do them that kindness?

   2 A man shall eat good by the fruit of his mouth: but the soul of the
   transgressors shall eat violence.

   Note, 1. If that which comes from within, out of the heart, be good,
   and from a good treasure, it will return with advantage. Inward comfort
   and satisfaction will be daily bread; nay, it will be a continual feast
   to those who delight in that communication which is to the use of
   edifying. 2. Violence done will recoil in the face of him that does it:
   The soul of the transgressors that harbours and plots mischief, and
   vents it by word and deed, shall eat violence; they shall have their
   belly full of it. Reward her as she has rewarded thee, Rev. xviii. 6.
   Every man shall drink as he brews, eat as he speaks; for by our words
   we must be justified or condemned, Matt. xii. 37. As our fruit is, so
   will our food be, Rom. vi. 21, 22.

   3 He that keepeth his mouth keepeth his life: but he that openeth wide
   his lips shall have destruction.

   Note, 1. A guard upon the lips is a guard to the soul. He that is
   cautious, that thinks twice before he speaks once, that, if he have
   thought evil, lays his hand upon his mouth to suppress it, that keeps a
   strong bridle on his tongue and a strict hand on that bridle, he keeps
   his soul from a great deal both of guilt and grief and saves himself
   the trouble of many bitter reflections on himself and reflections of
   others upon him. 2. There is many a one ruined by an ungoverned tongue:
   He that opens widely his lips, to let our quod in buccam
   venerit--whatever comes uppermost, that loves to bawl, and bluster, and
   make a noise, and affects such a liberty of speech as bids defiance
   both to God and man, he shall have destruction. it will be the
   destruction of his reputation, his interest, his comfort, and his soul
   for ever, Jam. iii. 6.

   4 The soul of the sluggard desireth, and hath nothing: but the soul of
   the diligent shall be made fat.

   Here is, 1. The misery and shame of the slothful. See how foolish and
   absurd they are; they desire the gains which the diligent get, but they
   hate the pains which the diligent take; they covet every thing that is
   to be coveted, but will do nothing that is to be done; and therefore it
   follows, They have nothing; for he that will not labour let him hunger,
   and let him not eat, 2 Thess. iii. 10. The desire of the slothful,
   which should be his excitement, is his torment, which should make him
   busy, makes him always uneasy, and is really a greater toil to him than
   labour would be. 2. The happiness and honour of the diligent: Their
   soul shall be made fat; they shall have abundance, and shall have the
   comfortable enjoyment of it, and the more for its being the fruit of
   their diligence. This is especially true in spiritual affairs. Those
   that rest in idle wishes know not what the advantages of religion are;
   whereas those that take pains in the service of God find both the
   pleasure and profit of it.

The Righteous Exclusively Happy.

   5 A righteous man hateth lying: but a wicked man is loathsome, and
   cometh to shame.

   Note, 1. Where grace reigns sin is loathsome. It is the undoubted
   character of every righteous man that he hates lying (that is, all sin,
   for every sin is a lie, and particularly all fraud and falsehood in
   commerce and conversation), not only that he will not tell a lie, but
   he abhors lying, from a rooted reigning principle of love to truth and
   justice, and conformity to God. 2. Where sin reigns the man is
   loathsome. If his eyes were opened, and his conscience awakened, he
   would be so to himself, he would abhor himself and repent in dust and
   ashes; however, he is so to God and all good men; particularly, he
   makes himself so by lying, than which there is nothing more detestable.
   And, though he may think to face it out awhile, yet he will come to
   shame and contempt at last and will blush to show his face, Dan. xii.
   2.

   6 Righteousness keepeth him that is upright in the way: but wickedness
   overthroweth the sinner.

   See here, 1. Saints secured from ruin. Those that are upright in their
   way, that mean honestly in all their actions, adhere conscientiously to
   the sacred and eternal rules of equity, and deal sincerely both with
   God and man, their integrity will keep them from the temptations of
   Satan, which shall not prevail over them, the reproaches and injuries
   of evil men, which shall not fasten upon them, to do them any real
   mischief, Ps. xxv. 21.


   Hic murus aheneus esto, nil conscire sibi.

   Be this thy brazen bulwark of defence,

   Still to preserve thy conscious innocence.

   2. Sinners secured for ruin. Those that are wicked, even their
   wickedness will be their overthrow at last, and they are held in the
   cords of it in the mean time. Are they corrected, destroyed? It is
   their own wickedness that corrects them, that destroys them; they alone
   shall bear it.

   7 There is that maketh himself rich, yet hath nothing: there is that
   maketh himself poor, yet hath great riches.

   This observation is applicable,

   I. To men's worldly estate. The world is a great cheat, not only the
   things of the world, but the men of the world. All men are liars. Here
   is an instance in two sore evils under the sun:--1. Some that are
   really poor would be thought to be rich and are thought to be so; they
   trade and spend as if they were rich, make a great bustle and a great
   show as if they had hidden treasures, when perhaps, if all their debts
   were paid, they are not worth a groat. This is sin, and will be shame;
   many a one hereby ruins his family and brings reproach upon his
   profession of religion. Those that thus live above what they have
   choose to be subject to their own pride rather than to God's
   providence, and it will end accordingly. 2. Some that are really rich
   would be thought to be poor, and are thought to be so, because they
   sordidly and meanly live below what God has given them, and choose
   rather to bury it than to use it, Eccl. vi. 1, 2. In this there is an
   ingratitude to God, injustice to the family and neighbourhood, and
   uncharitableness to the poor.

   II. To their spiritual state. Grace is the riches of the soul; it is
   true riches; but men commonly misrepresent themselves, either
   designedly or through mistake and ignorance of themselves. 1. There are
   many presuming hypocrites, that are really poor and empty of grace and
   yet either think themselves rich, and will not be convinced of their
   poverty, or pretend themselves rich, and will not own their poverty. 2.
   There are many timorous trembling Christians, that are spiritually
   rich, and full of grace, and yet think themselves poor, and will not be
   persuaded that they are rich, or, at least, will not own it; by their
   doubts and fears, their complaints and griefs, they make themselves
   poor. The former mistake is destroying at last; this is disquieting in
   the mean time.

   8 The ransom of a man's life are his riches: but the poor heareth not
   rebuke.

   We are apt to judge of men's blessedness, at least in this world, by
   their wealth, and that they are more or less happy accordingly as they
   have more or less of this world's goods; but Solomon here shows what a
   gross mistake it is, that we may be reconciled to a poor condition, and
   may neither covet riches ourselves nor envy those that have abundance.
   1. Those that are rich, if by some they are respected for their riches,
   yet, to balance that, by others they are envied and struck at, and
   brought in danger of their lives, which therefore they are forced to
   ransom with their riches. Slay us not, for we have treasures in the
   field, Jer. xli. 8. Under some tyrants, it has been crime enough to be
   rich; and how little is a man beholden to his wealth when it only
   serves to redeem that life which otherwise would not have been exposed!
   2. Those that are poor, if by some, that should be their friends, they
   are despised and overlooked, yet, to balance that, they are also
   despised and overlooked by others that would be their enemies if they
   had any thing to lose: The poor hear not rebuke, are not censured,
   reproached, accused, nor brought into trouble, as the rich are; for
   nobody thinks it worth while to take notice of them. When the rich Jews
   were carried captives to Babylon the poor of the land were left, 2
   Kings xxv. 12. Welcome nothing, once in seven years. Cantabit vacuus
   coram latrone viator--When a traveller is met by a robber he will
   rejoice at not having much property about him.

   9 The light of the righteous rejoiceth: but the lamp of the wicked
   shall be put out.

   Here is, 1. The comfort of good men flourishing and lasting: The light
   of the righteous rejoices, that is, it increases, and makes them glad.
   Even their outward prosperity is their joy, and much more those gifts,
   graces, and comforts, with which their souls are illuminated; these
   shine more and more, ch. iv. 18. The Spirit is their light, and he
   gives them a fulness of joy, and rejoices to do them good. 2. The
   comfort of bad men withering and dying: The lamp of the wicked burns
   dimly and faint; it looks melancholy, like a taper in an urn, and it
   will shortly be put out in utter darkness, Isa. l. 11. The light of the
   righteous is as that of the sun, which may be eclipsed and clouded, but
   will continue; that of the wicked is as a lamp of their own kindling,
   which will presently go out and is easily put out.

   10 Only by pride cometh contention: but with the well advised is
   wisdom.

   Note, 1. Foolish pride is the great make-bate. Would you know whence
   come wars and fightings? They come from this root of bitterness.
   Whatever hand other lusts may have in contention (passion, envy,
   covetousness), pride has the great hand; it is its pride that it will
   itself sow discord and needs no help. Pride makes men impatient of
   contradiction in either their opinions or their desires, impatient of
   competition and rivalship, impatient of contempt, or any thing that
   looks like a slight, and impatient of concession, and receding, from a
   conceit of certain right and truth on their side; and hence arise
   quarrels among relations and neighbours, quarrels in states and
   kingdoms, in churches and Christian societies. Men will be revenged,
   will not forgive, because they are proud. 2. Those that are humble and
   peaceable are wise and well advised. Those that will ask and take
   advice, that will consult their own consciences, their Bibles, their
   ministers, their friends, and will do nothing rashly, are wise, as in
   other things, so in this, that they will humble themselves, will stoop
   and yield, to preserve quietness and prevent quarrels.

   11 Wealth gotten by vanity shall be diminished: but he that gathereth
   by labour shall increase.

   This shows that riches wear as they are won and woven. 1. That which is
   won ill will never wear well, for a curse attends it which will waste
   it, and the same corrupt dispositions which incline men to the sinful
   ways of getting well incline them to the like sinful ways of spending:
   Wealth gotten by vanity will be bestowed upon vanity, and then it will
   be diminished. That which is got by such employments as are not lawful,
   or not becoming Christians, such as only serve to feed pride and
   luxury, that which is got by gaming or by the stage, may as truly be
   said to be gotten by vanity as that which is got by fraud and lying,
   and will be diminished. De male quæsitis vix gaudet tertius
   hæres--Ill-gotten wealth will scarcely be enjoyed by the third
   generation. 2. That which is got by industry and honesty will grow
   more, instead of growing less; it will be a maintenance; it will be an
   inheritance; it will be an abundance. He that labours, working with his
   hands, shall so increase as that he shall have to give to him that
   needs (Eph. iv. 28); and, when it comes to that, it will increase yet
   more and more.

   12 Hope deferred maketh the heart sick: but when the desire cometh, it
   is a tree of life.

   Note, 1. Nothing is more grievous than the disappointment of a raised
   expectation, though not in the thing itself by a denial, yet in the
   time of it by a delay: Hope deferred makes the heart sick and
   languishing, fretful and peevish; but hope quite dashed kills the
   heart, and the more high the expectation was raised the more cutting is
   the frustration of it. It is therefore our wisdom not to promise
   ourselves any great matters from the creature, not to feed ourselves
   with any vain hopes from this world, lest we lay up matter for our own
   vexation; and what we do hope for let us prepare to be disappointed in,
   that, if it should prove so, it may prove the easier; and let us not be
   hasty. 2. Nothing is more grateful than to enjoy that, at last, which
   we have long wished and waited for: When the desire does come it puts
   men into a sort of paradise, a garden of pleasure, for it is a tree of
   life. It will aggravate the eternal misery of the wicked that their
   hopes will be frustrated; and it will make the happiness of heaven the
   more welcome to the saints that it is what they have earnestly longed
   for as the crown of their hopes.

   13 Whoso despiseth the word shall be destroyed: but he that feareth the
   commandment shall be rewarded.

   Here is, 1. The character of one that is marked for ruin: He that
   despises the word of God, and has no regard to it, no veneration for
   it, nor will be ruled by it, certainly he shall be destroyed, for he
   slights that which is the only means of curing a destructive disease
   and makes himself obnoxious to that divine wrath which will certainly
   be his destruction. Those that prefer the rules of carnal policy before
   divine precepts, and the allurements of the world and the flesh before
   God's promises and comforts, despise his word, giving the preference to
   those things that stand in competition with it; and it is to their own
   just destruction: they would not take warning. 2. The character of one
   that is sure to be happy: He that fears the commandment, that stands in
   awe of God, pays a deference to his authority, has a reverence for his
   word, is afraid of displeasing God and incurring the penalties annexed
   to the commandment, shall not only escape destruction, but shall be
   rewarded for his godly fear. In keeping the commandment there is great
   reward.

   14 The law of the wise is a fountain of life, to depart from the snares
   of death.

   By the law of the wise and righteous, here, we may understand either
   the principles and rules by which they govern themselves or (which
   comes all to one) the instructions which they give to others, which
   ought to be as a law to all about them; and if they be so, 1. They will
   be constant springs of comfort and satisfaction, as a fountain of life,
   sending forth streams of living water; the closer we keep to those
   rules the more effectually we secure our own peace. 2. They will be
   constant preservatives from the temptations of Satan. Those that follow
   the dictates of this law will keep at a distance from the snares of
   sin, and so escape the snares of death which those run into that
   forsake the law of the wise.

   15 Good understanding giveth favour: but the way of transgressors is
   hard.

   If we compare not only the end, but the way, we shall find that
   religion has the advantage; for, 1. The way of saints is pleasant and
   agreeable: Good understanding gains favour with God and man; our
   Saviour grew in that favour when he increased in wisdom. Those that
   conduct themselves prudently, and order their conversation aright in
   every thing, that serve Christ in righteousness, and peace, and joy in
   the Holy Ghost, are accepted of God and approved of men, Rom. xiv. 17,
   18. And how comfortably will that man pass through the world who is
   well understood and is therefore well accepted! 2. The way of sinners
   is rough and uneasy, and, for this reason, unpleasant to themselves,
   because unacceptable to others. It is hard, hard upon others, who
   complain of it, hard to the sinner himself, who can have little
   enjoyment of himself while he is doing that which is disobliging to all
   mankind. The service of sin is perfect slavery, and the road to hell is
   strewed with the thorns and thistles that are the products of the
   curse. Sinners labour in the very fire.

   16 Every prudent man dealeth with knowledge: but a fool layeth open his
   folly.

   Note, 1. It is wisdom to be cautious. Every prudent discreet man does
   all with knowledge (considering with himself and consulting with
   others), acts with deliberation and is upon the reserve, is careful not
   to meddle with that which he has not some knowledge of, not to launch
   out into business which he has not acquainted himself with, will not
   deal with those that he has not some knowledge of, whether they may be
   confided in. He is still dealing in knowledge, that he may increase the
   stock he has. 2. It is folly to be rash, as the fool is, who is forward
   to talk of things he knows nothing of and undertake that which he is no
   way fit for, and so lays open his folly and makes himself ridiculous.
   He began to build and was not able to finish.

   17 A wicked messenger falleth into mischief: but a faithful ambassador
   is health.

   Here we have, 1. The ill consequences of betraying a trust. A wicked
   messenger, who, being sent to negotiate any business, is false to him
   that employed him, divulges his counsels, and so defeats his designs,
   cannot expect to prosper, but will certainly fall into some mischief or
   other, will be discovered and punished, since nothing is more hateful
   to God and man than the treachery of those that have a confidence
   reposed in them. 2. The happy effects of fidelity: An ambassador who
   faithfully discharges his trust, and serves the interests of those who
   employ him, is health; he is health to those by whom and for whom he is
   employed, heals differences that are between them, and preserves a good
   understanding; he is health to himself, for he secures his own
   interest. This is applicable to ministers, Christ's messengers and
   ambassadors; those that are wicked and false to Christ and the souls of
   men do mischief and fall into mischief, but those that are faithful
   will find sound words to be healing words to others and themselves.

   18 Poverty and shame shall be to him that refuseth instruction: but he
   that regardeth reproof shall be honoured.

   Note, 1. He that is so proud that he scorns to be taught will certainly
   be abased. He that refuses the good instruction offered him, as if it
   were a reflection upon his honour and an abridgment of his liberty,
   poverty and shame shall be to him: he will become a beggar and live and
   die in disgrace; every one will despise him as foolish, and stubborn,
   and ungovernable. 2. He that is so humble that he takes it well to be
   told of his faults shall certainly be exalted: He that regards a
   reproof, whoever gives it to him, and will mend what is amiss when it
   is shown him, gains respect as wise and candid; he avoids that which
   would be a disgrace to him and is in a fair way to make himself
   considerable.

   19 The desire accomplished is sweet to the soul: but it is abomination
   to fools to depart from evil.

   This shows the folly of those that refuse instruction, for they might
   be happy and will not. 1. They might be happy. There are in man strong
   desires of happiness; God has provided for the accomplishment of those
   desires, and that would be sweet to the soul, whereas the pleasures of
   sense are grateful only to the carnal appetite. The desire of good men
   towards the favour of God and spiritual blessings brings that which is
   sweet to their souls; we know those that can say so by experience, Ps.
   iv. 6, 7. 2. Yet they will not be happy; for it is an abomination to
   them to depart from evil, which is necessary to their being happy.
   Never let those expect any thing truly sweet to their souls that will
   not be persuaded to leave their sins, but that roll them under their
   tongues as a sweet morsel.

   20 He that walketh with wise men shall be wise: but a companion of
   fools shall be destroyed.

   Note, 1. Those that would be good must keep good company, which is an
   evidence for them that they would be good (men's character is known by
   the company they choose) and will be a means of making them good, of
   showing them the way and of quickening and encouraging them in it. He
   that would be himself wise must walk with those that are so, must
   choose such for his intimate acquaintance, and converse with them
   accordingly; must ask and receive instruction from them, and keep up
   pious and profitable talk with them. Miss not the discourse of the
   elders, for they also learned of their fathers, Ecclesiasticus viii. 9.
   And (Ecclesiasticus vi. 35), Be willing to hear every godly discourse,
   and let not the parables of understanding escape thee. 2. Multitudes
   are brought to ruin by bad company: A companion of fools shall be
   broken (so some), shall be known (so the LXX.), known to be a fool;
   noscitur ex socio--he is known by his company. He will be like them (so
   some), will be made wicked (so others); it comes all to one, for all
   those, and those only, that make themselves wicked, will be destroyed,
   and those that associate with evil-doers are debauched, and so undone,
   and at last ascribe their death to it.

   21 Evil pursueth sinners: but to the righteous good shall be repayed.

   Here see, 1. How unavoidable the destruction of sinners is; the wrath
   of God pursues them, and all the terrors of that wrath: Evil pursues
   them closely wherever they go, as the avenger of blood pursued the
   manslayer, and they have no city of refuge to flee to; they attempt an
   escape, but in vain. Whom God pursues he is sure to overtake. They may
   prosper for a while and grow very secure, but their damnation slumbers
   not, though they do. 2. How indefeasible the happiness of the saints
   is; the God that cannot lie has engaged that to the righteous good
   shall be repaid. They shall be abundantly recompensed for all the good
   they have done, and all the ill they have suffered, in this world; so
   that, though many have been losers for their righteousness, they shall
   not be losers by it. Though the recompence do not come quickly, it will
   come in the day of payment, in the world of retribution; and it will be
   an abundant recompence.

   22 A good man leaveth an inheritance to his children's children: and
   the wealth of the sinner is laid up for the just.

   See here, 1. How a good man's estate lasts: He leaves an inheritance to
   his children's children. It is part of his praise that he is thoughtful
   for posterity, that he does not lay all out upon himself, but is in
   care to do well for those that come after him, not by withholding more
   than is meet, but by a prudent and decent frugality. He trains up his
   children to this, that they may leave it to their children; and
   especially he is careful, both by justice and charity, to obtain the
   blessing of God upon what he has, and to entail that blessing upon his
   children, without which the greatest industry and frugality will be in
   vain: A good man, by being good and doing good, by honouring the Lord
   with his substance and spending it in his service, secures it to his
   posterity; or, if he should not leave them much of this world's goods,
   his prayers, his instructions, his good example, will be the best
   entail, and the promises of the covenant will be an inheritance to his
   children's children, Ps. ciii. 17. 2. How it increases by the accession
   of the wealth of the sinner to it, for that is laid up for the just. If
   it be asked, How should good men grow so rich, who are not so eager
   upon the world as others are and who commonly suffer for their
   well-doing? It is here answered, God, in his providence, often brings
   into their hands that which wicked people had laid up for themselves.
   The innocent shall divide the silver, Job xxvii. 16, 17. The Israelites
   shall spoil the Egyptians (Exod. xii. 36) and eat the riches of the
   Gentiles, Isa. lxi. 6.

   23 Much food is in the tillage of the poor: but there is that is
   destroyed for want of judgment.

   See here, 1. How a small estate may be improved by industry, so that a
   man, by making the best of every thing, may live comfortably upon it:
   Much food is in the tillage of the poor, the poor farmers, that have
   but a little, but take pains with that little and husband it well. Many
   make it an excuse for their idleness that they have but a little to
   work on, a very little to be doing with; but the less compass the field
   is of the more let the skill and labour of the owner be employed about
   it, and it will turn to a very good account. Let him dig, and he needs
   not beg. 2. How a great estate may be ruined by indiscretion: There is
   that has a great deal, but it is destroyed and brought to nothing for
   want of judgment, that is, prudence in the management of it. Men
   over-build themselves or over-buy themselves, keep greater company, or
   a better table, or more servants, than they can afford, suffer what
   they have to go to decay and do not make the most of it; by taking up
   money themselves, or being bound for others, their estates are sunk,
   their families reduced, and all for want of judgment.

   24 He that spareth his rod hateth his son: but he that loveth him
   chasteneth him betimes.

   Note, 1. To the education of children in that which is good there is
   necessary a due correction of them for what is amiss; every child of
   ours is a child of Adam, and therefore has that foolishness bound up in
   its heart which calls for rebuke, more or less, the rod and reproof
   which give wisdom. Observe, It is his rod that must be used, the rod of
   a parent, directed by wisdom and love, and designed for good, not the
   rod of a servant. 2. It is good to begin betimes with the necessary
   restraints of children from that which is evil, before vicious habits
   are confirmed. The branch is easily bent when it is tender. 3. Those
   really hate their children, though they pretend to be fond of them,
   that do not keep them under a strict discipline, and by all proper
   methods, severe ones when gentle ones will not serve, make them
   sensible of their faults and afraid of offending. They abandon them to
   their worst enemy, to the most dangerous disease, and therefore hate
   them. Let this reconcile children to the correction their good parents
   give them; it is from love, and for their good, Heb. xii. 7-9.

   25 The righteous eateth to the satisfying of his soul: but the belly of
   the wicked shall want.

   Note, 1. It is the happiness of the righteous that they shall have
   enough and that they know when they have enough. They desire not to be
   surfeited, but, being moderate in their desires, they are soon
   satisfied. Nature is content with a little and grace with less; enough
   is as good as a feast. Those that feed on the bread of life, that feast
   on the promises, meet with abundant satisfaction of soul there, eat,
   and are filled. 2. It is the misery of the wicked that, through the
   insatiableness of their own desires, they are always needy; not only
   their souls shall not be satisfied with the world and the flesh, but
   even their belly shall want; their sensual appetite is always craving.
   In hell they shall be denied a drop of water.
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P R O V E R B S

  CHAP. XIV.

    Wisdom and Folly.

   1 Every wise woman buildeth her house: but the foolish plucketh it down
   with her hands.

   Note, 1. A good wife is a great blessing to a family. By a fruitful
   wife a family is multiplied and replenished with children, and so built
   up. But by a prudent wife, one that is pious, industrious, and
   considerate, the affairs of the family are made to prosper, debts are
   paid, portions raised, provision made, the children well educated and
   maintained, and the family has comfort within doors and credit without;
   thus is the house built. She looks upon it as her own to take care of,
   though she knows it is her husband's to bear rule in, Esth. i. 22. 2.
   Many a family is brought to ruin by ill housewifery, as well as by ill
   husbandry. A foolish woman, that has no fear of God nor regard to her
   business, that is wilful, and wasteful, and humoursome, that indulges
   her ease and appetite, and is all for jaunting and feasting, cards and
   the play-house, though she come to a plentiful estate, and to a family
   beforehand, she will impoverish and waste it, and will as certainly be
   the ruin of her house as if she plucked it down with her hands; and the
   husband himself, with all his care, can scarcely prevent it.

   2 He that walketh in his uprightness feareth the Lord: but he that is
   perverse in his ways despiseth him.

   Here are, 1. Grace and sin in their true colours. Grace reigning is a
   reverence of God, and gives honour to him who is infinitely great and
   high, and to whom all honour is due, than which what is more becoming
   or should be more pleasing to the rational creature? Sin reigning is no
   less than a contempt of God. In this, more than in any thing, sin
   appears exceedingly sinful, that it despises God, whom angels adore.
   Those that despise God's precepts, and will not be ruled by them, his
   promises, and will not accept of them, despise God himself and all his
   attributes. 2. Grace and sin in their true light. By this we may know a
   man that has grace, and the fear of God, reigning in him, he walks in
   his uprightness, he makes conscience of his actions, is faithful both
   to God and man, and every stop he makes, as well as every step he
   takes, is by rule; here is one that honours God. But, on the contrary,
   he that is perverse in his ways, that wilfully follows his own
   appetites and passions, that is unjust and dishonest and contradicts
   his profession in his conversation, however he may pretend to devotion,
   he is a wicked man, and will be reckoned with as a despiser of God
   himself.

   3 In the mouth of the foolish is a rod of pride: but the lips of the
   wise shall preserve them.

   See here, 1. A proud fool exposing himself. Where there is pride in the
   heart, and no wisdom in the head to suppress it, it commonly shows
   itself in the words: In the mouth there is pride, proud boasting, proud
   censuring, proud scorning, proud commanding and giving law; this is the
   rod, or branch, of pride; the word is used only here and Isa. xi. 1. It
   grows from that root of bitterness which is in the heart; it is a rod
   from that stem. The root must be plucked up, or we cannot conquer this
   branch, or it is meant of a smiting beating rod, a rod of pride which
   strikes others. The proud man with his tongue lays about him and deals
   blows at pleasure, but it will in the end be a rod to himself; the
   proud man shall come under an ignominious correction by the words of
   his own mouth, not cut as a soldier, but caned as a servant; and herein
   he will be beaten with his own rod, Ps. lxiv. 8. 2. A humble wise man
   saving himself and consulting his own good: The lips of the wise shall
   preserve them from doing that mischief to others which proud men do
   with their tongues, and from bringing that mischief on themselves which
   haughty scorners are often involved in.

   4 Where no oxen are, the crib is clean: but much increase is by the
   strength of the ox.

   Note, 1. The neglect of husbandry is the way to poverty: Where no oxen
   are, to till the ground and tread out the corn, the crib is empty, is
   clean; there is no straw for the cattle, and consequently no bread for
   the service of man. Scarcity is represented by cleanness of teeth, Amos
   iv. 6. Where no oxen are there is nothing to be done at the ground, and
   then nothing to be had out of it; the crib indeed is clean from dung,
   which pleases the neat and nice, that cannot endure husbandry because
   there is so much dirty work in it, and therefore will sell their oxen
   to keep the crib clean; but then not only the labour, but even the dung
   of the ox is wanted. This shows the folly of those who addict
   themselves to the pleasures of the country, but do not mind the
   business of it, who (as we say) keep more horses than kine, more dogs
   than swine; their families must needs suffer by it. 2. Those who take
   pains about their ground are likely to reap the profit of it. Those who
   keep that about them which is for use and service, not for state and
   show, more husbandmen than footmen, are likely to thrive. Much increase
   is by the strength of the ox; that is made for our service, and is
   profitable alive and dead.

   5 A faithful witness will not lie: but a false witness will utter lies.

   In the administration of justice much depends upon the witnesses, and
   therefore it is necessary to the common good that witnesses be
   principled as they ought to be; for, 1. A witness that is conscientious
   will not dare to give in a testimony that is in the least untrue, nor,
   for good-will or ill-will, represent a thing otherwise than according
   to the best of his knowledge, whoever is pleased or displeased, and
   then judgment runs down like a river. 2. But a witness that will be
   bribed, and biassed, and browbeaten, will utter lies (and not stick nor
   startle at it), with as much readiness and assurance as if what he said
   were all true.

   6 A scorner seeketh wisdom, and findeth it not: but knowledge is easy
   unto him that understandeth.

   Note, 1. The reason why some people seek wisdom, and do not find it, is
   because they do not seek it from a right principle and in a right
   manner. They are scorners, and it is in scorn that they ask
   instruction, that they may ridicule what is told them and may cavil at
   it. Many put questions to Christ, tempting him, and that they might
   have whereof to accuse him, but they were never the wiser. No marvel if
   those who seek wisdom, as Simon Magus sought the gifts of the Holy
   Ghost, to serve their pride and covetousness, do not find it, for they
   seek amiss. Herod desired to see a miracle, but he was a scorner, and
   therefore it was denied him, Luke xxiii. 8. Scorners speed not in
   prayer. 2. To those who understand aright, who depart from evil (for
   that is understanding), the knowledge of God and of his will is easy.
   The parables which harden scorners in their scorning, and make divine
   things more difficult to them, enlighten those who are willing to
   learn, and make the same things more plain, and intelligible, and
   familiar to them, Matt. xiii. 11, 15, 16. The same word which to the
   scornful is a savour of death unto death to the humble and serious is a
   savour of life unto life. He that understands, so as to depart from
   evil (for that is understanding), to quit his prejudices, to lay aside
   all corrupt dispositions and affections, will easily apprehend
   instruction and receive the impressions of it.

   7 Go from the presence of a foolish man, when thou perceivest not in
   him the lips of knowledge.

   See here, 1. How we may discern a fool and discover him, a wicked man,
   for he is a foolish man. If we perceive not in him the lips of
   knowledge, if we find there is no relish or savour of piety in his
   discourse, that his communication is all corrupt and corrupting, and
   nothing in it good and to the use of edifying, we may conclude the
   treasure is bad. 2. How we must decline such a one and depart from him:
   Go from his presence, for thou perceivest there is no good to be gotten
   by his company, but danger of getting hurt by it. Sometimes the only
   way we have of reproving wicked discourse and witnessing against it is
   by leaving the company and going out of the hearing of it.

   8 The wisdom of the prudent is to understand his way: but the folly of
   fools is deceit.

   See here, 1. The good conduct of a wise and good man; he manages
   himself well. It is not the wisdom of the learned, which consists only
   in speculation, that is here recommended, but the wisdom of the
   prudent, which is practical, and is of use to direct our counsels and
   actions. Christian prudence consists in a right understanding of our
   way; for we are travellers, whose concern it is, not to spy wonders,
   but to get forward towards their journey's end. It is to understand our
   own way, not to be critics and busybodies in other men's matters, but
   to look well to ourselves and ponder the path of our feet, to
   understand the directions of our way, that we may observe them, the
   dangers of our way, that we may avoid them, the difficulties of our
   way, that we may break through them, and the advantages of our way,
   that we may improve them--to understand the rules we are to walk by and
   the ends we are to walk towards, and walk accordingly. 2. The bad
   conduct of a bad man; he puts a cheat upon himself. He does not rightly
   understand his way; he thinks he does, and so misses his way, and goes
   on in his mistake: The folly of fools is deceit; it cheats them into
   their own ruin. The folly of him that built on the sand was deceit.

   9 Fools make a mock at sin: but among the righteous there is favour.

   See here, 1. How wicked people are hardened in their wickedness: they
   make a mock at sin. They make a laughing matter of the sins of others,
   making themselves and their companions merry with that for which they
   should mourn, and they make a light matter of their own sins, both when
   they are tempted to sin and when they have committed it; they call evil
   good and good evil (Isa. v. 20), turn it off with a jest, rush into sin
   (Jer. viii. 6) and say they shall have peace though they go on. They
   care not what mischief they do by their sins, and laugh at those that
   tell them of it. They are advocates for sin, and are ingenious at
   framing excuses for it. Fools make a mock at the sin-offering (so
   some); those that make light of sin make light of Christ. Those are
   fools that make light of sin, for they make light of that which God
   complains of (Amos ii. 13), which lay heavily upon Christ, and which
   they themselves will have other thoughts of shortly. 2. How good people
   are encouraged in their goodness: Among the righteous there is favour;
   if they in any thing offend, they presently repent and obtain the
   favour of God. They have a goodwill one to another; and among them, in
   their societies, there is mutual charity and compassion in cases of
   offences, and no mocking.

   10 The heart knoweth his own bitterness; and a stranger doth not
   intermeddle with his joy.

   This agrees with 1 Cor. ii. 11, What man knows the things of a man, and
   the changes of his temper, save the spirit of a man? 1. Every man feels
   most from his own burden, especially that which is a burden upon the
   spirits, for that is commonly concealed and the sufferer keeps it to
   himself. We must not censure the griefs of others, for we know not what
   they feel; their stroke perhaps is heavier than their groaning. 2. Many
   enjoy a secret pleasure, especially in divine consolations, which
   others are not aware of, much less are sharers in; and, as the sorrows
   of a penitent, so the joys of a believer are such as a stranger does
   not intermeddle with and therefore is no competent judge of.

   11 The house of the wicked shall be overthrown: but the tabernacle of
   the upright shall flourish.

   Note, 1. Sin is the ruin of great families: The house of the wicked,
   though built ever so strong and high, shall be overthrown, shall be
   brought to poverty and disgrace, and at length be extinct. His hope for
   heaven, the house on which he leans, shall not stand, but fail in the
   storm; the deluge that comes will sweep it away. 2. Righteousness is
   the rise and stability even of mean families: Even the tabernacle of
   the upright, though movable and despicable as a tent, shall flourish,
   in outward prosperity if Infinite Wisdom see good, at all events in
   graces and comfort, which are true riches and honours.

   12 There is a way which seemeth right unto a man, but the end thereof
   are the ways of death.

   We have here an account of the way and end of a great many self-deluded
   souls. 1. Their way is seemingly fair: It seems right to themselves;
   they please themselves with a fancy that they are as they should be,
   that their opinions and practices are good, and such as will bear them
   out. The way of ignorance and carelessness, the way of worldliness and
   earthly-mindedness, the way of sensuality and flesh-pleasing, seem
   right to those that walk in them, much more the way of hypocrisy in
   religion, external performances, partial reformations, and blind zeal;
   this they imagine will bring them to heaven; they flatter themselves in
   their own eyes that all will be well at last. 2. Their end is really
   fearful, and the more so for their mistake: It is the ways of death,
   eternal death; their iniquity will certainly be their ruin, and they
   will perish with a lie in their right hand. Self-deceivers will prove
   in the end self-destroyers.

   13 Even in laughter the heart is sorrowful; and the end of that mirth
   is heaviness.

   This shows the vanity of carnal mirth, and proves what Solomon said of
   laughter, that it is mad; for, 1. There is sadness under it. Sometimes
   when sinners are under convictions, or some great trouble, they
   dissemble their grief by a forced mirth, and put a good face on it,
   because they will not seem to yield: they cry not when he binds them.
   Nay, when men really are merry, yet at the same time there is some
   alloy or other to their mirth, something that casts a damp upon it,
   which all their gaiety cannot keep from their heart. Their consciences
   tell them they have no reason to be merry (Hos. ix. 1); they cannot but
   see the vanity of it. Spiritual joy is seated in the soul; the joy of
   the hypocrite is but from the teeth outward. See John xvi. 22; 2 Cor.
   vi. 10. 2. There is worse after it: The end of that mirth is heaviness.
   It is soon over, like the crackling of thorns under a pot; and, if the
   conscience be awake, all sinful and profane mirth will be reflected
   upon with bitterness; if not, the heaviness will be so much the greater
   when for all these things God shall bring the sinner into judgment. The
   sorrows of the saints will end in everlasting joys (Ps. cxxvi. 5), but
   the laughter of fools will end in endless weeping and wailing.

The Righteous and the Wicked Contrasted.

   14 The backslider in heart shall be filled with his own ways: and a
   good man shall be satisfied from himself.

   Note, 1. The misery of sinners will be an eternal surfeit upon their
   sins: The backslider in heart, who for fear of suffering, or in hope of
   profit or pleasure, forsakes God and his duty, shall be filled with his
   own ways; God will give him enough of them. They would not leave their
   brutish lusts and passions, and therefore they shall stick by them, to
   their everlasting terror and torment. He that is filthy shall be filthy
   still. "Son, remember," shall fill them with their own ways, and set
   their sins in order before them. Backsliding begins in the heart; it is
   the evil heart of unbelief that departs from God; and of all sinners
   backsliders will have most terror when they reflect on their own ways,
   Luke xi. 26. 2. The happiness of the saints will be an eternal
   satisfaction in their graces, as tokens of and qualifications for God's
   peculiar favour: A good man shall be abundantly satisfied from himself,
   from what God has wrought in him. He has rejoicing in himself alone,
   Gal. vi. 3. As sinners never think they have sin enough till it brings
   them to hell, so saints never think they have grace enough till it
   brings them to heaven.

   15 The simple believeth every word: but the prudent man looketh well to
   his going.

   Note, 1. It is folly to be credulous, to heed every flying report, to
   give ear to every man's story, though ever so improbable, to take
   things upon trust from common fame, to depend upon every man's
   profession of friendship and give credit to every one that will promise
   payment; those are simple who thus believe every word, forgetting that
   all men, in some sense, are liars in comparison with God, all whose
   words we are to believe with an implicit faith, for he cannot lie. 2.
   It is wisdom to be cautious: The prudent man will try before he trusts,
   will weigh both the credibility of the witness and the probability of
   the testimony, and then give judgment as the thing appears or suspend
   his judgment till it appears. Prove all things, and believe not every
   spirit.

   16 A wise man feareth, and departeth from evil: but the fool rageth,
   and is confident.

   Note, 1. Holy fear is an excellent guard upon every holy thing, and
   against every thing that is unholy. It is wisdom to depart from evil,
   from the evil of sin, and thereby from all other evil; and therefore it
   is wisdom to fear, that is, to be jealous over ourselves with a godly
   jealousy, to keep up a dread of God's wrath, to be afraid of coming
   near the borders of sin or dallying with the beginnings of it. A wise
   man, for fear of harm, keeps out of harm's way, and starts back in a
   fright when he finds himself entering into temptation. 2. Presumption
   is folly. He who, when he is warned of his danger, rages and is
   confident, furiously pushes on, cannot bear to be checked, bids
   defiance to the wrath and curse of God, and, fearless of danger,
   persists in his rebellion, makes bold with the occasions of sin, and
   plays upon the precipice, he is a fool, for he acts against his reason
   and his interest, and his ruin will quickly be the proof of his folly.

   17 He that is soon angry dealeth foolishly: and a man of wicked devices
   is hated.

   Note, 1. Passionate men are justly laughed at. Men who are peevish and
   touchy, and are soon angry upon every the least provocation, deal
   foolishly; they say and do that which is ridiculous, and so expose
   themselves to contempt; they themselves cannot but be ashamed of it
   when the heat is over. The consideration of this should engage those
   especially who are in reputation for wisdom and honour with the utmost
   care to bridle their passion. 2. Malicious men are justly dreaded and
   detested, for they are much more dangerous and mischievous to all
   societies: A man of wicked devices, who stifles his resentments till he
   has an opportunity of being revenged, and is secretly plotting how to
   wrong his neighbour and to do him an ill turn, as Cain to kill Abel,
   such a man as this is hated by all mankind. The character of an angry
   man is pitiable; through the surprise of a temptation he disturbs and
   disgraces himself, but it is soon over, and he is sorry for it. But
   that of a spiteful revengeful man is odious; there is no fence against
   him nor cure for him.

   18 The simple inherit folly: but the prudent are crowned with
   knowledge.

   Note, 1. Sin is the shame of sinners: The simple, who love simplicity,
   get nothing by it; they inherit folly. They have it by inheritance, so
   some. This corruption of nature is derived from our first parents, and
   all the calamities that attend it we have by kind; it was the
   inheritance they transmitted to their degenerate race, an hereditary
   disease. They are as fond of it as a man of his inheritance, hold it as
   fast, and are as loth to part with it. What they value themselves upon
   is really foolish; and what will be the issue of their simplicity but
   folly? They will for ever rue their own foolish choice. 2. Wisdom is
   the honour of the wise: The prudent crown themselves with knowledge,
   they look upon it as their brightest ornament, and there is nothing
   they are so ambitious of; they bind it to their heads as a crown, which
   they will by no means part with; they press towards the top and
   perfection of knowledge, which will crown their beginnings and
   progress. They shall have the praise of it; wise heads shall be
   respected as if they were crowned heads. They crown knowledge (so some
   read it); they are a credit to their profession. Wisdom is not only
   justified, but glorified, of all her children.

   19 The evil bow before the good; and the wicked at the gates of the
   righteous.

   That is, 1. The wicked are oftentimes impoverished and brought low, so
   that they are forced to beg, their wickedness having reduced them to
   straits; while good men, by the blessing of God, are enriched, and
   enabled to give, and do give, even to the evil; for where God grants
   life we must not deny a livelihood. 2. Sometimes God extorts, even from
   bad men, an acknowledgement of the excellency of God's people. The evil
   ought always to bow before the good, and sometimes they are made to do
   it and to know that God has loved them, Rev. iii. 9. They desire their
   favour (Esth. vii. 7), their prayers, 2 Kings iii. 12. 3. There is a
   day coming when the upright shall have the dominion (Ps. xlix. 14),
   when the foolish virgins shall come begging to the wise for oil, and
   shall knock in vain at that gate of the Lord at which the righteous
   entered.

   20 The poor is hated even of his own neighbour: but the rich hath many
   friends.

   This shows, not what should be, but what is the common way of the
   world--to be shy of the poor and fond of the rich. 1. Few will give
   countenance to those whom the world frowns upon, though otherwise
   worthy of respect: The poor, who should be pitied, and encouraged, and
   relieved, is hated, looked strange upon, and kept at a distance, even
   by his own neighbour, who, before he fell into disgrace, was intimate
   with him and pretended to have a kindness for him. Most are
   swallow-friends, that are gone in winter. It is good having God our
   friend, for he will not desert us when we are poor. 2. Every one will
   make court to those whom the world smiles upon, though otherwise
   unworthy: The rich have many friends, friends to their riches, in hope
   to get something out of them. There is little friendship in the world
   but what is governed by self-interest, which is no true friendship at
   all, nor what a wise man will either value himself on or put any
   confidence in. Those that make the world their God idolize those that
   have most of its good things, and seek their favour as if indeed they
   were Heaven's favourites.

   21 He that despiseth his neighbour sinneth: but he that hath mercy on
   the poor, happy is he.

   See here how men's character and condition are measured and judged of
   by their conduct towards their poor neighbours. 1. Those that look upon
   them with contempt have here assigned them a bad character, and their
   condition will be accordingly: He that despises his neighbour because
   he is low in the world, because he is of a mean extraction, rustic
   education, and makes but a mean figure, that thinks it below him to
   take notice of him, converse with him, or concern himself about him,
   and sets him with the dogs of his flock, is a sinner, is guilty of a
   sin, is in the way to worse, and shall be dealt with as a sinner;
   unhappy is he. 2. Those that look upon them with compassion are here
   said to be in a good condition, according to their character: He that
   has mercy on the poor, is ready to do all the good offices he can to
   him, and thereby puts an honour upon him, happy is he; he does that
   which is pleasing to God, which he himself will afterwards reflect upon
   with great satisfaction, for which the loins of the poor will bless
   him, and which will be abundantly recompensed in the resurrection of
   the just.

   22 Do they not err that devise evil? but mercy and truth shall be to
   them that devise good.

   See here, 1. How miserably mistaken those are that not only do evil,
   but devise it: Do they not err? Yes, certainly they do; every one knows
   it. They think that by sinning with craft and contrivance, and carrying
   on their intrigues with more plot and artifice than others, they shall
   make a better hand of their sins than others do, and come off better.
   But they are mistaken. God's justice cannot be out-witted. Those that
   devise evil against their neighbours greatly err, for it will certainly
   turn upon themselves and end in their own ruin, a fatal error! 2. How
   wisely those consult their own interest that not only do good but
   devise it: Mercy and truth shall be to them, not a reward of debt (they
   will own that they merit nothing), but a reward of mercy, mere mercy,
   mercy according to the promise, mercy and truth, to which God is
   pleased to make himself a debtor. Those that are so liberal as to
   devise liberal things, that seek opportunities of doing good, and
   contrive how to make their charity most extensive and most acceptable
   to those that need it, by liberal things they shall stand, Isa. xxxii.
   8.

   23 In all labour there is profit: but the talk of the lips tendeth only
   to penury.

   Note, 1. Working, without talking, will make men rich: In all labour of
   the head, or of the hand, there is profit; it will turn to some good
   account or other. Industrious people are generally thriving people, and
   where there is something done there is something to be had. The
   stirring hand gets a penny. It is good therefore to keep in business,
   and to keep in action, and what our hand finds to do to do it with all
   our might. 2. Talking, without working, will make men poor. Those that
   love to boast of their business and make a noise about it, and that
   waste their time in tittle-tattle, in telling and hearing new things,
   like the Athenians, and, under pretence of improving themselves by
   conversation, neglect the work of their place and day, they waste what
   they have, and the course they take tends to penury, and will end in
   it. It is true in the affairs of our souls; those that take pains in
   the service of God, that strive earnestly in prayer, will find profit
   in it. But if men's religion runs all out in talk and noise, and their
   praying is only the labour of the lips, they will be spiritually poor,
   and come to nothing.

   24 The crown of the wise is their riches: but the foolishness of fools
   is folly.

   Observe, 1. If men be wise and good, riches make them so much the more
   honourable and useful: The crown of the wise is their riches; their
   riches make them to be so much the more respected, and give them the
   more authority and influence upon others. Those that have wealth, and
   wisdom to use it, will have a great opportunity of honouring God and
   doing good in the world. Wisdom is good without an inheritance, but
   better with it. 2. If men be wicked and corrupt, their wealth will but
   the more expose them: The foolishness of fools, put them in what
   condition you will, is folly, and will show itself and shame them; if
   they have riches, they do mischief with them and are the more hardened
   in their foolish practices.

   25 A true witness delivereth souls: but a deceitful witness speaketh
   lies.

   See here, 1. How much praise is due to a faithful witness: He delivers
   the souls of the innocent, who are falsely accused, and their good
   names, which are as dear to them as their lives. A man of integrity
   will venture the displeasure of the greatest, to bring truth to light
   and rescue those who are injured by falsehood. A faithful minister, who
   truly witnesses for God against sin, is thereby instrumental to deliver
   souls from eternal death. 2. How little regard is to be had to a false
   witness. He forges lies, and yet pours them out with the greatest
   assurance imaginable for the destruction of the innocent. It is
   therefore the interest of a nation by all means possible to detect and
   punish false-witness-bearing, yea, and lying in common conversation;
   for truth is the cement of society.

   26 In the fear of the Lord is strong confidence: and his children shall
   have a place of refuge.   27 The fear of the Lord is a fountain of
   life, to depart from the snares of death.

   In these two verses we are invited and encouraged to live in the fear
   of God by the advantages which attend a religious life. The fear of the
   Lord is here put for all gracious principles, producing gracious
   practices. 1. Where this reigns it produces a holy security and
   serenity of mind. There is in it a strong confidence; it enables a man
   still to hold fast both his purity and his peace, whatever happens, and
   gives him boldness before God and the world. I know that I shall be
   justified--None of these things move me; such is the language of this
   confidence. 2. It entails a blessing upon posterity. The children of
   those that by faith make God their confidence shall be encouraged by
   the promise that God will be a God to believers and to their seed to
   flee to him as their refuge, and they shall find shelter in him. The
   children of religious parents often do the better for their parents'
   instructions and example and fare the better for their faith and
   prayers. "Our fathers trusted in thee, therefore we will." 3. It is an
   over-flowing ever-flowing spring of comfort and joy; it is a fountain
   of life, yielding constant pleasure and satisfaction to the soul, joys
   that are pure and fresh, are life to the soul, and quench its thirst,
   and can never be drawn dry; it is a well of living water, that is
   springing up to, and is the earnest of, eternal life. 4. It is a
   sovereign antidote against sin and temptation. Those that have a true
   relish of the pleasures of serious godliness will not be allured by the
   baits of sin to swallow its hook; they know where to obtain better
   things than any it can pretend to offer, and therefore it is easy to
   them to depart from the snares of death and to keep their foot from
   being taken in them.

   28 In the multitude of people is the king's honour: but in the want of
   people is the destruction of the prince.

   Here are two maxims in politics, which carry their own evidence with
   them:--1. That it is much for the honour of a king to have a populous
   kingdom; it is a sign that he rules well, since strangers are hereby
   invited to come and settle under his protection and his own subjects
   live comfortably; it is a sign that he and his kingdom are under the
   blessing of God, the effect of which is being fruitful and multiplying.
   It is his strength, and makes him considerable and formidable; happy is
   the king, the father of his country, who has his quiver full of arrows;
   he shall not be ashamed, but shall speak with his enemy in the gate,
   Ps. cxxvii. 4, 5. It is therefore the wisdom of princes, by a mild and
   gentle government, by encouraging trade and husbandry, and by making
   all easy under them, to promote the increase of their people. And let
   all that wish well to the kingdom of Christ, and to his honour, do what
   they can in their places that many may be added to his church. 2. That
   when the people are lessened the prince is weakened: In the want of
   people is the leanness of the prince (so some read it); trade lies
   dead, the ground lies untilled, the army wants to be recruited, the
   navy to be manned, and all because there are not hands sufficient. See
   how much the honour and safety of kings depend upon their people, which
   is a reason why they should rule by love, and not with rigour. Princes
   are corrected by those judgments which abate the number of the people,
   as we find, 2 Sam. xxiv. 13.

   29 He that is slow to wrath is of great understanding: but he that is
   hasty of spirit exalteth folly.

   Note, 1. Meekness is wisdom. He rightly understands himself, and his
   duty and interest, the infirmities of human nature, and the
   constitution of human society, who is slow to anger, and knows how to
   excuse the faults of others as well as his own, how to adjourn his
   resentments, and moderate them, so as by no provocation to be put out
   of the possession of his own soul. A mild patient man is really to be
   accounted an intelligent man, one that learns of Christ, who is Wisdom
   itself. 2. Unbridled passion is folly proclaimed: He that is hasty of
   spirit, whose heart is tinder to every spark of provocation, that is
   all fire and tow, as we say, he thinks hereby to magnify himself and
   make those about stand in awe of him, whereas really he exalts his own
   folly; he makes it known, as that which is lifted up is visible to all,
   and he submits himself to it as to the government of one that is
   exalted.

   30 A sound heart is the life of the flesh: but envy the rottenness of
   the bones.

   The foregoing verse showed how much our reputation, this how much our
   health, depends on the good government of our passions and the
   preserving of the temper of the mind. 1. A healing spirit, made up of
   love and meekness, a hearty, friendly, cheerful disposition, is the
   life of the flesh; it contributes to a good constitution of body;
   people grow fat with good humour. 2. A fretful, envious, discontented
   spirit, is its own punishment; it consumes the flesh, preys upon the
   animal spirits, makes the countenance pale, and is the rottenness of
   the bones. Those that see the prosperity of others and are grieved, let
   them gnash with their teeth and melt away, Ps. cxii. 10.


   Rumpatur, quisquis rumpitur invidia.

   Whoever bursts for envy, let him burst.

   31 He that oppresseth the poor reproacheth his Maker: but he that
   honoureth him hath mercy on the poor.

   God is here pleased to interest himself more than one would imagine in
   the treatment given to the poor. 1. He reckons himself affronted in the
   injuries that are done them. Whosoever he be that wrongs a poor man,
   taking advantage against him because he is poor and cannot help
   himself, let him know that he puts an affront upon his Maker. God made
   him, and gave him his being, the same that is the author of our being;
   we have all one Father, one Maker; see how Job considered this, Job
   xxxi. 15. God made him poor, and appointed him his lot, so that, if we
   deal hardly with any because they are poor, we reflect upon God as
   dealing hardly with them in laying them low, that they might be
   trampled upon. 2. He reckons himself honoured in the kindnesses that
   are done them; he takes them as done to himself, and will show himself
   accordingly pleased with them. I was hungry, and you gave me meat.
   Those therefore that have any true honour for God will show it by
   compassion to the poor, whom he has undertaken in a special manner to
   protect and patronise.

   32 The wicked is driven away in his wickedness: but the righteous hath
   hope in his death.

   Here is, 1. The desperate condition of a wicked man when he goes out of
   the world: He is driven away in his wickedness. He cleaves so closely
   to the world that he cannot find in his heart to leave it, but is
   driven away out of it; his soul is required, is forced from him, And
   sin cleaves so closely to him that it is inseparable; it goes with him
   into another world; he is driven away in his wickedness, dies in his
   sins, under the guilt and power of them, unjustified, unsanctified. His
   wickedness is the storm in which he is hurried away, as chaff before
   the wind, chased out of the world. 2. The comfortable condition of a
   godly man when he finishes his course: He has hope in his death of a
   happiness on the other side death, of better things in another world
   than ever he had in this. The righteous then have the grace of hope in
   them; though they have pain, and some dread of death, yet they have
   hope. They have before them the good hoped for, even the blessed hope
   which God, who cannot lie, has promised.

   33 Wisdom resteth in the heart of him that hath understanding: but that
   which is in the midst of fools is made known.

   Observe, 1. Modesty is the badge of wisdom. He that is truly wise hides
   his treasure, so as not to boast of it (Matt. xiii. 44), though he does
   not hide his talent, so as not to trade with it. His wisdom rests in
   his heart; he digests what he knows, and has it ready to him, but does
   not unseasonably talk of it and make a noise with it. The heart is the
   seat of the affections, and there wisdom must rest in the practical
   love of it, and not swim in the head. 2. Openness and ostentation are a
   mark of folly. If fools have a little smattering of knowledge, they
   take all occasions, though very foreign, to produce it, and bring it in
   by head and shoulders. Or the folly that is in the midst of fools is
   made known by their forwardness to talk. Many a foolish man takes more
   pains to show his folly than a wise man thinks it worth his while to
   take to show his wisdom.

   34 Righteousness exalteth a nation: but sin is a reproach to any
   people.

   Note, 1. Justice, reigning in a nation, puts an honour upon it. A
   righteous administration of the government, impartial equity between
   man and man, public countenance given to religion, the general practice
   and profession of virtue, the protecting and preserving of virtuous
   men, charity and compassion to strangers (alms are sometimes called
   righteousness), these exalt a nation; they uphold the throne, elevate
   the people's minds, and qualify a nation for the favour of God, which
   will make them high, as a holy nation, Deut. xxvi. 19. 2. Vice,
   reigning in a nation, puts disgrace upon it: Sin is a reproach to any
   city or kingdom, and renders them despicable among their neighbours.
   The people of Israel were often instances of both parts of this
   observation; they were great when they were good, but when they forsook
   God all about them insulted them and trampled on them. It is therefore
   the interest and duty of princes to use their power for the suppression
   of vice and support of virtue.

   35 The king's favour is toward a wise servant: but his wrath is against
   him that causeth shame.

   This shows that in a well-ordered court and government smiles and
   favours are dispensed among those that are employed in public trusts
   according to their merits; Solomon lets them know he will go by that
   rule, 1. That those who behave themselves wisely shall be respected and
   preferred, whatever enemies they may have that seek to undermine them.
   No man's services shall be neglected to please a party or a favourite.
   2. That those who are selfish and false, who betray their country,
   oppress the poor, and sow discord, and thus cause shame, shall be
   displaced and banished the court, whatever friends they may make to
   speak for them.
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P R O V E R B S

  CHAP. XV.

    The Proper Use of the Tongue.

   1 A soft answer turneth away wrath: but grievous words stir up anger.

   Solomon, as conservator of the public peace, here tells us, 1. How the
   peace may be kept, that we may know how in our places to keep it; it is
   by soft words. If wrath be risen like a threatening cloud, pregnant
   with storms and thunder, a soft answer will disperse it and turn it
   away. When men are provoked, speak gently to them, and give them good
   words, and they will be pacified, as the Ephraimites were by Gideon's
   mildness (Judg. viii. 1-3); whereas, upon a like occasion, by
   Jephthah's roughness, they were exasperated, and the consequences were
   bad, Judg. xii. 1-3. Reason will be better spoken, and a righteous
   cause better pleaded, with meekness then with passion; hard arguments
   do best with soft words. 2. How the peace will be broken, that we, for
   our parts, may do nothing towards the breaking of it. Nothing stirs up
   anger, and sows discord, like grievous words, calling foul names, as
   Raca, and Thou fool, upbraiding men with their infirmities and
   infelicities, their extraction or education, or any thing that lessens
   them and makes them mean; scornful spiteful reflections, by which men
   affect to show their wit and malice, stir up the anger of others, which
   does but increase and inflame their own anger. Rather than lose a jest
   some will lose a friend and make an enemy.

   2 The tongue of the wise useth knowledge aright: but the mouth of fools
   poureth out foolishness.

   Note, 1. A good heart by the tongue becomes very useful. He that has
   knowledge is not only to enjoy it, for his own entertainment, but to
   use it, to use it aright, for the edification of others; and it is the
   tongue that must make use of it in pious profitable discourse, in
   giving suitable and seasonable instructions, counsels, and comforts,
   with all possible expressions of humility and love, and then knowledge
   is used aright; and to him that has, and thus uses what he has, more
   shall be given. 2. A wicked heart by the tongue becomes very hurtful;
   for the mouth of fools belches out foolishness, which is very
   offensive; and the corrupt communication which proceeds from an evil
   treasure within (the filthiness, and foolish talking, and jesting)
   corrupts the good manners of some and debauches them, and grieves the
   good hearts of others and disturbs them.

The Righteous and the Wicked Contrasted.

   3 The eyes of the Lord are in every place, beholding the evil and the
   good.

   The great truths of divinity are of great use to enforce the precepts
   of morality, and none more than this--That the eye of God is always
   upon the children of men. 1. An eye to discern all, not only from which
   nothing can be concealed, but by which every thing is actually
   inspected, and nothing overlooked or looked slightly upon: The eyes of
   the Lord are in every place; for he not only sees all from on high (Ps.
   xxxiii. 13), but he is every where present. Angels are full of eyes
   (Rev. iv. 8), but God is all eye. It denotes not only his omniscience,
   that he sees all, but his universal providence, that he upholds and
   governs all. Secret sins, services, and sorrows, are under his eye. 2.
   An eye to distinguish both persons and actions. He beholds the evil and
   the good, is displeased with the evil and approves of the good, and
   will judge men according to the sight of his eyes, Ps. i. 6; xi. 4. The
   wicked shall not go unpunished, nor the righteous unrewarded, for God
   has his eye upon both and knows their true character; this speaks as
   much comfort to saints as terror to sinners.

   4 A wholesome tongue is a tree of life: but perverseness therein is a
   breach in the spirit.

   Note, 1. A good tongue is healing, healing to wounded consciences by
   comforting them, to sin-sick souls by convincing them, to peace and
   love when it is broken by accommodating differences, compromising
   matters in variance, and reconciling parties at variance; this is the
   healing of the tongue, which is a tree of life, the leaves of which
   have a sanative virtue, Rev. xxii. 2. He that knows how to discourse
   will make the place he lives in a paradise. 2. An evil tongue is
   wounding (perverseness, passion, falsehood, and filthiness there, are a
   breach in the spirit); it wounds the conscience of the evil speaker,
   and occasions either guilt or grief to the hearers, and both are to be
   reckoned breaches in the spirit. Hard words indeed break no bones, but
   many a heart has been broken by them.

   5 A fool despiseth his father's instruction: but he that regardeth
   reproof is prudent.

   Hence, 1. Let superiors be admonished to give instruction and reproof
   to those that are under their charge, as they will answer it in the day
   of account. They must not only instruct with the light of knowledge,
   but reprove with the heat of zeal; and both these must be done with the
   authority and affection of a father, and must be continued, though the
   desired effect be not immediately perceived. If the instruction be
   despised, give reproof, and rebuke sharply. It is indeed against the
   grain with good-humoured men to find fault, and make those about them
   uneasy; but better so than to suffer them to go on undisturbed in the
   way to ruin. 2. Let inferiors be admonished, not only to submit to
   instruction and reproof (even hardships must be submitted to), but to
   value them as favours and not despise them, to make use of them for
   their direction, and always to have a regard to them; this will be an
   evidence that they are wise and a means of making them so; whereas he
   that slights his good education is a fool and is likely to live and die
   one.

   6 In the house of the righteous is much treasure: but in the revenues
   of the wicked is trouble.

   Note, 1. Where righteousness is riches are, and the comforts of them:
   In the house of the righteous is much treasure. Religion teaches men to
   be diligent, temperate, and just, and by these means, ordinarily, the
   estate is increased. But that is not all: God blesses the habitation of
   the just, and that blessing makes rich without trouble. Or, if there be
   not much of this world's goods, yet where there is grace there is true
   treasure; and those who have but little, if they have a heart to be
   therewith content, and to enjoy the comfort of that little, it is
   enough; it is all riches. The righteous perhaps are not themselves
   enriched, but there is treasure in their house, a blessing in store,
   which their children after them may reap the benefit of. A wicked
   worldly man is only for having his belly filled with those treasures,
   his own sensual appetite gratified (Ps. xvii. 14); but a righteous
   man's first care is for his soul and then for his seed, to have
   treasure in his heart and then in his house, which his relations and
   those about him may have the benefit of. 2. Where wickedness is, though
   there may be riches, yet there is vexation of spirit with them: In the
   revenues of the wicked, the great incomes they have, there is trouble;
   for there is guilt and a curse; there is pride and passion, and envy
   and contention; and those are troublesome lusts, which rob them of the
   joy of their revenues and make them troublesome to their neighbours.

   7 The lips of the wise disperse knowledge: but the heart of the foolish
   doeth not so.

   This is to the same purport with v. 2, and shows what a blessing a wise
   man is and what a burden a fool is to those about him. Only here
   observe further, 1. That we then use knowledge aright when we disperse
   it, not confine it to a few of our intimates, and grudge it to others
   who would make as good use of it, but give a portion of this spiritual
   alms to seven and also to eight, not only be communicative, but
   diffusive, of this good, with humility and prudence. We must take pains
   to spread and propagate useful knowledge, must teach some that they may
   teach others, and so it is dispersed. 2. That it is not only a fault to
   pour out foolishness, but it is a shame not to disperse knowledge, at
   least not to drop some wise word or other: The heart of the foolish
   does not so; it has nothing to disperse that is good, or, if it had,
   has neither skill nor will to do good with it and therefore is little
   worth.

   8 The sacrifice of the wicked is an abomination to the Lord: but the
   prayer of the upright is his delight.

   Note, 1. God so hates wicked people, whose hearts are malicious and
   their lives mischievous, that even their sacrifices are an abomination
   to him. God has sacrifices brought him even by wicked men, to stop the
   mouth of conscience and to keep up their reputation in the world, as
   malefactors come to a sanctuary, not because it is a holy place, but
   because it shelters them from justice; but their sacrifices, though
   ever so costly, are not accepted of God, because not offered in
   sincerity nor from a good principle; they dissemble with God, and in
   their conversations give the lie to their devotions, and for that
   reason they are an abomination to him, because they are made a cloak
   for sin, ch. vii. 14. See Isa. i. 11. 2. God has such a love for
   upright good people that, though they are not at the expense of a
   sacrifice (he himself has provided that), their prayer is a delight to
   him. Praying graces are his own gift, and the work of his own Spirit in
   them, with which he is well pleased. He not only answers their prayers,
   but delights in their addresses to him, and in doing them good.

   9 The way of the wicked is an abomination unto the Lord: but he loveth
   him that followeth after righteousness.

   This is a reason of what was said in the foregoing verse. 1. The
   sacrifices of the wicked are an abomination to God, not for want of
   some nice points of ceremony, but because their way, the whole course
   and tenour of their conversation, is wicked, and consequently an
   abomination to him. Sacrifices for sin were not accepted of those that
   resolved to go on in sin, and were to the highest degree abominable if
   intended to obtain a connivance at sin and a permission to go on in it.
   2. Therefore the prayer of the upright is his delight, because he is a
   friend of God, and he loves him who, though he have not yet attained,
   is following after righteousness, aiming at it and pressing towards it,
   as St. Paul, Phil. iii. 13.

   10 Correction is grievous unto him that forsaketh the way: and he that
   hateth reproof shall die.

   This shows that those who cannot bear to be corrected must expect to be
   destroyed. 1. It is common for those who have known the way of
   righteousness, but have forsaken it, to reckon it a great affront to be
   reproved and admonished. They are very uneasy at reproof; they cannot,
   they will not, bear it; nay, because they hate to be reformed, they
   hate to be reproved, and hate those who deal faithfully and kindly with
   them. Of all sinners, reproofs are worst resented by apostates. 2. It
   is certain that those who will not be reproved will be ruined: He that
   hates reproof, and hardens his heart against it, is joined to his
   idols; let him alone. He shall die, and perish for ever, in his sins,
   since he would not be parted from his sins. 2 Chron. xxv. 15, I know
   that God has determined to destroy thee, because thou couldst not bear
   to be reproved; see also ch. xxix. 1.

   11 Hell and destruction are before the Lord: how much more then the
   hearts of the children of men?

   This confirms what was said (v. 3) concerning God's omnipresence, in
   order to his judging of evil and good. 1. God knows all things, even
   those things that are hidden from the eyes of all living: Hell and
   destruction are before the Lord, not only the centre of the earth, and
   its subterraneous caverns, but the grave, and all the dead bodies which
   are there buried out of our sight; they are all before the Lord, all
   under his eye, so that none of them can be lost or be to seek when they
   are to be raised again. He knows where every man lies buried, even
   Moses, even those that are buried in the greatest obscurity; nor needs
   he any monument with a Hic jacet--Here he lies, to direct him. The
   place of the damned in particular, and all their torments, which are
   inexpressible, the state of separate souls in general, and all their
   circumstances, are under God's eye. The word here used for destruction
   is Abaddon, which is one of the devil's names, Rev. ix. 11. That
   destroyer, though he deceives us, cannot evade or elude the divine
   cognizance. God examines him whence he comes (Job i. 7), and sees
   through all his disguises though he is sly, and subtle, and swift, Job
   xxvi. 6. 2. He knows particularly the hearts of the children of men. If
   he sees through the depths and wiles of Satan himself, much more can he
   search men's hearts, though they be deceitful, since they learned all
   their fraudulent arts of Satan. God is greater than our hearts, and
   knows them better than we know them ourselves, and therefore is an
   infallible Judge of every man's character, Heb. iv. 13.

   12 A scorner loveth not one that reproveth him: neither will he go unto
   the wise.

   A scorner is one that not only makes a jest of God and religion, but
   bids defiance to the methods employed for his conviction and
   reformation, and, as an evidence of that, 1. He cannot endure the
   checks of his own conscience, nor will he suffer it to deal plainly
   with him: He loves not to reprove him (so some read it); he cannot
   endure to retire into his own heart and commune seriously with that,
   will not admit of any free thought or fair reasoning with himself, nor
   let his own heart smite him, if he can help it. That man's case is sad
   who is afraid of being acquainted and of arguing with himself. 2. He
   cannot endure the advice and admonitions of his friends: He will not go
   unto the wise, lest they should give him wise counsel. We ought not
   only to bid the wise welcome when they come to us, but to go to them,
   as beggars to the rich man's door for an alms; but this the scorner
   will not do, for fear of being told of his faults and prevailed upon to
   reform.

   13 A merry heart maketh a cheerful countenance: but by sorrow of the
   heart the spirit is broken.

   Here, 1. Harmless mirth is recommended to us, as that which contributes
   to the health of the body, making men lively and fit for business, and
   to the acceptableness of the conversation, making the face to shine and
   rendering us pleasant one to another. A cheerful spirit, under the
   government of wisdom and grace, is a great ornament to religion, puts a
   further lustre upon the beauty of holiness, and makes men the more
   capable of doing good. 2. Hurtful melancholy is what we are cautioned
   against, as a great enemy to us, both in our devotion and in our
   conversation: By sorrow of the heart, when it has got dominion and
   plays the tyrant, as it will be apt to do it if be indulged awhile, the
   spirit is broken and sunk, and becomes unfit for the service of God.
   The sorrow of the world works death. Let us therefore weep as though we
   wept not, in justice to ourselves, as well as in conformity to God and
   his providence.

Wisdom and Folly.

   14 The heart of him that hath understanding seeketh knowledge: but the
   mouth of fools feedeth on foolishness.

   Here are two things to be wondered at:--1. A wise man not satisfied
   with his wisdom, but still seeking the increase of it; the more he has
   the more he would have: The heart of him that has understanding,
   rejoices so in the knowledge it has attained to that it is still
   coveting more, and in the use of the means of knowledge is still
   labouring for more, growing in grace, and in the knowledge of Christ.
   Si dixisti, Sufficit, periisti--If you say, I have enough, you are
   undone. 2. A fool well satisfied with his folly and not seeking the
   cure of it. While a good man hungers after the solid satisfactions of
   grace, a carnal mind feasts on the gratifications of appetite and
   fancy. Vain mirth and sensual pleasures are its delight, and with these
   it can rest contented, flattering itself in these foolish ways.

   15 All the days of the afflicted are evil: but he that is of a merry
   heart hath a continual feast.

   See here what a great difference there is between the condition and
   temper of some and others of the children of men. 1. Some are much in
   affliction, and of a sorrowful spirit, and all their days are evil
   days, like those of old age, and days of which they say they have no
   pleasure in them. They eat in darkness (Eccl. v. 17) and never eat with
   pleasure, Job xxi. 25. How many are the afflictions of the afflicted in
   this world! Such are not to be censured or despised, but pitied and
   prayed for, succoured and comforted. It might have been our own lot, or
   may be yet, merry as we are at present. 2. Others enjoy great
   prosperity and are of a cheerful spirit; and they have not only good
   days, but have a continual feast; and if in the abundance of all things
   they serve God with gladness of heart, and it is oil to the wheels of
   their obedience (all this, and heaven too), then they serve a good
   Master. But let not such feast without fear; a sudden change may come;
   therefore rejoice with trembling.

   16 Better is little with the fear of the Lord than great treasure and
   trouble therewith.   17 Better is a dinner of herbs where love is, than
   a stalled ox and hatred therewith.

   Solomon had said in the foregoing verse that he who has not a large
   estate, or a great income, but a cheerful spirit, has a continual
   feast; Christian contentment, and joy in God, make the life easy and
   pleasant; now here he tells us what is necessary to that cheerfulness
   of spirit which will furnish a man with a continual feast, though he
   has but little in the world--holiness and love.

   I. Holiness. A little, if we manage it and enjoy it in the fear of the
   Lord, if we keep a good conscience and go on in the way of duty, and
   serve God faithfully with the little we have, will be more comfortable,
   and turn to a better account, than great treasure and trouble
   therewith. Observe here, 1. It is often the lot of those that fear God
   to have but a little of this world. The poor receive the gospel, and
   poor they still are, Jam. ii. 5. 2. Those that have great treasure have
   often great trouble therewith; it is so far from making them easy that
   it increases their care and hurry. The abundance of the rich will not
   suffer them to sleep. 3. If great treasure bring trouble with it, it is
   for want of the fear of God. If those that have great estates would do
   their duty with them, and then trust God with them, their treasure
   would not have so much trouble attending it. 4. It is therefore far
   better, and more desirable, to have but a little of the world and to
   have it with a good conscience, to keep up communion with God, and
   enjoy him in it, and live by faith, than to have the greatest plenty
   and live without God in the world.

   II. Love. Next to the fear of God, peace with all men is necessary to
   the comfort of this life. 1. If brethren dwell together in unity, if
   they are friendly, and hearty, and pleasant, both in their daily meals
   and in more solemn entertainments, that will make a dinner of herbs a
   feast sufficient; though the fare be coarse, and the estate so small
   that they can afford no better, yet love will sweeten it and they may
   be as merry over it as if they had all dainties. 2. If there be mutual
   enmity and strife, though there be a whole ox for dinner, a fat ox,
   there can be no comfort in it; the leaven of malice, of hating and
   being hated, is enough to sour it all. Some refer it to him that makes
   the entertainment; better have a slender dinner and be heartily welcome
   than a table richly spread with a grudging evil eye.


   Cum torvo vultu mihi conula nulla placebit,

   Cum placido vultu conula ulla placet.

   The most sumptuous entertainment, presented with a sullen brow,

   would offend me; while the plainest repast, presented kindly,

   would delight me.

   18 A wrathful man stirreth up strife: but he that is slow to anger
   appeaseth strife.

   Here is, 1. Passion the great make-bate. Thence come wars and
   fightings. Anger strikes the fire which sets cities and churches into a
   flame: A wrathful man, with his peevish passionate reflections, stirs
   up strife, and sets people together by the ears; he gives occasion to
   others to quarrel, and takes the occasion that others give, though ever
   so trifling. When men carry their resentments too far, one quarrel
   still produces another. 2. Meekness the great peace-maker: He that is
   slow to anger not only prevents strife, that it be not kindled, but
   appeases it if it be already kindled, brings water to the flame, unites
   those again that have fallen out, and by gentle methods brings them to
   mutual concessions for peace-sake.

   19 The way of the slothful man is as an hedge of thorns: but the way of
   the righteous is made plain.

   See here, 1. Whence those difficulties arise which men pretend to meet
   with in the way of their duty, and to be insuperable; they arise not
   from any thing in the nature of the duty, but from the slothfulness of
   those that have really no mind to it. Those that have no heart to their
   work pretend that their way is hedged up with thorns, and they cannot
   do their work at all (as if God were a hard Master, reaping where he
   had not sown), at least that their way is strewed with thorns, that
   they cannot do their work without a great deal of hardship and danger;
   and therefore they go about it with as much reluctance as if they were
   to go barefoot through a thorny hedge. 2. How these imaginary
   difficulties may be conquered. An honest desire and endeavour to do our
   duty will, by the grace of God, make it easy, and we shall find it
   strewed with roses: The way of the righteous is made plain; it is easy
   to be trodden and not rough, easy to be found, and not intricate.

   20 A wise son maketh a glad father: but a foolish man despiseth his
   mother.

   Observe here, 1. To the praise of good children, that they are the joy
   of their parents, who ought to have joy of them, having taken so much
   care and pains about them. And it adds much to the satisfaction of
   those that are good if they have reason to think that they have been a
   comfort to their parents in their declining years, when evil days come.
   2. To the shame of wicked children, that by their wickedness they put
   contempt upon their parents, slight their authority, and make an ill
   requital for their kindness: A foolish son despises his mother, that
   had most sorrow with him and perhaps had too much indulged him, which
   makes his sin in despising her the more sinful and her sorrow the more
   sorrowful.

   21 Folly is joy to him that is destitute of wisdom: but a man of
   understanding walketh uprightly.

   Note, 1. It is the character of a wicked man that he takes pleasure in
   sin; he has an appetite to the bait, and swallows it greedily, and has
   no dread of the hook, nor feels from it when he has swallowed it: Folly
   is joy to him; the folly of others is so, and his own much more. He
   sins, not only without regret, but with delight, not only repents not
   of it, but makes his boast of it. This is a certain sign of one that is
   graceless. 2. It is the character of a wise and good man that he makes
   conscience of his duty. A fool lives at large, walks at all adventures,
   by no rule, acts with no sincerity or steadiness; but a man of
   understanding, the eyes of whose understanding are enlightened by the
   Spirit (and those that have not a good understanding have no
   understanding), walks uprightly, lives a sober, orderly, regular life,
   and studies in every thing to conform himself to the will of God; and
   this is a constant pleasure and joy to him. But what foolishness
   remains in him, or proceeds from him at any time, is a grief to him,
   and he is ashamed of it. By these characters we may try ourselves.

   22 Without counsel purposes are disappointed: but in the multitude of
   counsellors they are established.

   See here, 1. Of what ill consequence it is to be precipitate and rash,
   and to act without advice: Men's purposes are disappointed, their
   measures broken, and they come short of their point, gain not their
   end, because they would not ask counsel about the way. If men will not
   take time and pains to deliberate with themselves, or are so confident
   of their own judgment that they scorn to consult with others, they are
   not likely to bring any thing considerable to pass; circumstances
   defeat them which, with a little consultation, might have been foreseen
   and obviated. It is a good rule, both in public and domestic affairs,
   to do nothing rashly and of one's own head. Plus vident oculi quam
   oculus--Many eyes see more than one. That often proves best which was
   least our own doing. 2. How much it will be for our advantage to ask
   the advice of our friends: In the multitude of counsellors (provided
   they be discreet and honest, and will not give counsel with a spirit of
   contradiction) purposes are established. Solomon's son made no good use
   of this proverb when he acquiesced not in the counsel of the old men,
   but because he would have a multitude of counsellors, regarding number
   more than weight, advised with the young men.

   23 A man hath joy by the answer of his mouth: and a word spoken in due
   season, how good is it!

   Note, 1. We speak wisely when we speak seasonably: The answer of the
   mouth will be our credit and joy when it is pertinent and to the
   purpose, and is spoken in due season, when it is needed and will be
   regarded, and, as we say, hits the joint. Many a good word comes short
   of doing the good it might have done, for want of being well-timed. Nor
   is any thing more the beauty of discourse than to have a proper answer
   ready off-hand, just when there is occasion for it, and it comes in
   well. 2. If we speak wisely and well, it will redound to our own
   comfort and to the advantage of others: A man has joy by the answer of
   his mouth; he may take a pleasure, but may by no means take a pride, in
   having spoken so acceptably and well that the hearers admire him and
   say, "How good is it, and how much good does it do!"

   24 The way of life is above to the wise, that he may depart from hell
   beneath.

   The way of wisdom and holiness is here recommended to us, 1. As very
   safe and comfortable: It is the way of life, the way that leads to
   eternal life, in which we shall find the joy and satisfaction which
   will be the life of the soul, and at the end of which we shall find the
   perfection of blessedness. Be wise and live. It is the way to escape
   that misery which we cannot but see ourselves exposed to, and in danger
   of. It is to depart from hell beneath, from the snares of hell, the
   temptations of Satan, and all his wiles, from the pains of hell, that
   everlasting destruction which our sins have deserved. 2. As very
   sublime and honourable: It is above. A good man sets his affections on
   things above, and deals in those things. His conversation is in heaven;
   his way leads directly thither; there his treasure is, above, out of
   the reach of enemies, above the changes of this lower world. A good man
   is truly noble and great; his desires and designs are high, and he
   lives above the common rate of other men. It is above the capacity and
   out of the sight of foolish men.

The Righteous and the Wicked Contrasted.

   25 The Lord will destroy the house of the proud: but he will establish
   the border of the widow.

   Note, 1. Those that are elevated God delights to abase, and commonly
   does it in the course of his providence: The proud, that magnify
   themselves, bid defiance to the God above them and trample on all about
   them, are such as God resists and will destroy, not them only, but
   their houses, which they are proud of and are confident of the
   continuance and perpetuity of. Pride is the ruin of multitudes. 2.
   Those that are dejected God delights to support, and often does it
   remarkably: He will establish the border of the poor widow, which proud
   injurious men break in upon, and which the poor widow is not herself
   able to defend and make good. It is the honour of God to protect the
   weak and appear for those that are oppressed.

   26 The thoughts of the wicked are an abomination to the Lord: but the
   words of the pure are pleasant words.

   The former part of this verse speaks of thoughts, the latter of words,
   but they come all to one; for thoughts are words to God, and words are
   judged of by the thoughts from which they proceed, so that, 1. The
   thoughts and words of the wicked, which are, like themselves, wicked,
   which aim at mischief, and have some ill tendency or other, are an
   abomination to the Lord; he is displeased at them and will reckon for
   them. The thoughts of wicked men, for the most part, are such as God
   hates, and are an offence to him, who not only knows the heart and all
   that passes and repasses there, but requires the innermost and
   uppermost place in it. 2. The thoughts and words of the pure, being
   pure like themselves, clean, honest, and sincere, are pleasant words
   and pleasant thoughts, well-pleasing to the holy God, who delights in
   purity. It may be understood both of their devotions to God (the words
   of their mouth and the meditations of their heart, in prayer and
   praise, are acceptable to God, Ps. xix. 14; lxix. 13) and of their
   discourses with men, tending to edification. Both are pleasant when
   they come from a pure, a purified, heart.

   27 He that is greedy of gain troubleth his own house; but he that
   hateth gifts shall live.

   Note, 1. Those that are covetous entail trouble upon their families: He
   that is greedy of gain, and therefore makes himself a slave to the
   world, rises up early, sits up late, and eats the bread of carefulness,
   in pursuit of it--he that hurries, and puts himself and all about him
   upon the stretch, in business, frets and vexes at every loss and
   disappointment, and quarrels with every body that stands in the way of
   his profit--he troubles his own house, is a burden and vexation to his
   children and servants. He that, in his greediness of gain, takes
   bribes, and uses unlawful ways of getting money, leaves a curse with
   what he gets to those that come after him, which sooner or later will
   bring trouble into the house, Hab. ii. 9, 10. 2. Those that are
   generous as well as righteous entail a blessing upon their families: He
   that hates gifts, that shakes his hands from holding the bribes that
   are thrust into his hand to pervert justice and abhors all sinful
   indirect ways of getting money--that hates to be paltry and mercenary,
   and is willing, if there be occasion, to do good gratis--he shall live;
   he shall have the comfort of life, shall live in prosperity and
   reputation; his name and family shall live and continue.

   28 The heart of the righteous studieth to answer: but the mouth of the
   wicked poureth out evil things.

   Here is, 1. A good man proved to be a wise man by this, that he governs
   his tongue well; he that does so the same is a perfect man, Jam. iii.
   2. It is part of the character of a righteous man that being convinced
   of the account he must give of his words, and of the good and bad
   influence of them upon others, he makes conscience of speaking truly
   (it is his heart that answers, that is, he speaks as he thinks, and
   dares not do otherwise, he speaks the truth in his heart, Ps. xv. 2),
   and of speaking pertinently and profitably, and therefore he studies to
   answer, that his speech may be with grace, Neh. ii. 4; v. 7. 2. A
   wicked man is proved to be a fool by this, that he never heeds what he
   says, but his mouth pours out evil things, to the dishonour of God and
   religion, his own reproach, and the hurt of others. Doubtless that is
   an evil heart which thus overflows with evil.

   29 The Lord is far from the wicked: but he heareth the prayer of the
   righteous.

   Note, 1. God sets himself at a distance from those that set him at
   defiance: The wicked say to the Almighty, Depart from us, and he is,
   accordingly, far from them; he does not manifest himself to them, has
   no communion with them, will not hear them, will not help them, no, not
   in the time of their need. They shall be for ever banished from his
   presence and he will behold them afar off. Depart from me, you cursed.
   2. He will draw nigh to those in a way of mercy who draw nigh to him in
   a way of duty: He hears the prayer of the righteous, accepts it, is
   well pleased with it, and will grant an answer of peace to it. It is
   the prayer of a righteous man that avails much, Jam. v. 16. He is nigh
   to them, a present help, in all that they call upon him for.

   30 The light of the eyes rejoiceth the heart: and a good report maketh
   the bones fat.

   Two things are here pronounced pleasant:-- 1. It is pleasant to have a
   good prospect to see the light of the sun (Eccl. xi. 7) and by it to
   see the wonderful works of God, with which this lower world is
   beautified and enriched. Those that want the mercy know how to value
   it; how would the light of the eyes rejoice their hearts! The
   consideration of this should make us thankful for our eyesight. 2. It
   is more pleasant to have a good name, a name for good things with God
   and good people; this is as precious ointment, Eccl. vii. 1. It makes
   the bones fat; it gives a secret pleasure, and that which is
   strengthening. It is also very comfortable to hear (as some understand
   it) a good report concerning others; a good man has no greater joy than
   to hear that his friends walk in the truth.

   31 The ear that heareth the reproof of life abideth among the wise.

   Note, 1. It is the character of a wise man that he is very willing to
   be reproved, and therefore chooses to converse with those that, both by
   their words and example, will show him what is amiss in him: The ear
   that can take the reproof will love the reprover. Faithful friendly
   reproofs are here called the reproofs of life, not only because they
   are to be given in a lively manner, and with a prudent zeal (and we
   must reprove by our lives as well as by our doctrine), but because,
   where they are well-taken, they are means of spiritual life, and lead
   to eternal life, and (as some think) to distinguish them from rebukes
   and reproaches for well-doing, which are rather reproofs of death,
   which we must not regard nor be influenced by. 2. Those that are so
   wise as to bear reproof well will hereby be made wiser (ch. ix. 9), and
   come at length to be numbered among the wise men of the age, and will
   have both ability and authority to reprove and instruct others. Those
   that learn well, and obey well, are likely in time to teach well and
   rule well.

   32 He that refuseth instruction despiseth his own soul: but he that
   heareth reproof getteth understanding.

   See here, 1. The folly of those that will not be taught, that refuse
   instruction, that will not heed it, but turn their backs upon it, or
   will not hear it, but turn their hearts against it. They refuse
   correction (margin); they will not take it, no, not from God himself,
   but kick against the pricks. Those that do so despise their own souls;
   they show that they have a low and mean opinion of them, and are in
   little care and concern about them, considered as rational and
   immortal, instruction being designed to cultivate reason and prepare
   for the immortal state. The fundamental error of sinners is
   undervaluing their own souls; therefore they neglect to provide for
   them, abuse them, expose them, prefer the body before the soul, and
   wrong the soul to please the body. 2. The wisdom of those that are
   willing, not only to be taught, but to be reproved: He that hears
   reproof, and amends the faults he is reproved for, gets understanding,
   by which his soul is secured from bad ways and directed in good ways,
   and thereby he both evidences the value he has for his own soul and
   puts true honour upon it.

   33 The fear of the Lord is the instruction of wisdom; and before honour
   is humility.

   See here how much it is our interest, as well as duty, 1. To submit to
   our God, and keep up a reverence for him: The fear of the Lord, as it
   is the beginning of wisdom, so it is the instruction and correction of
   wisdom; the principles of religion, closely adhered to, will improve
   our knowledge, rectify our mistakes, and be the best and surest guide
   of our way. An awe of God upon our spirits will put us upon the wisest
   counsels and chastise us when we say or do unwisely. 2. To stoop to our
   brethren, and keep up a respect for them. Where there is humility there
   is a happy presage of honour and preparative for it. Those that humble
   themselves shall be exalted here and hereafter.
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P R O V E R B S

  CHAP. XVI.

    The Sovereignty of Divine Providence.

   1 The preparations of the heart in man, and the answer of the tongue,
   is from the Lord.

   As we read this, it teaches us a great truth, that we are not
   sufficient of ourselves to think or speak any thing of ourselves that
   is wise and good, but that all our sufficiency is of God, who is with
   the heart and with the mouth, and works in us both to will and to do,
   Phil. ii. 13; Ps. x. 17. But most read it otherwise: The preparation of
   the heart is in man (he may contrive and design this and the other) but
   the answer of the tongue, not only the delivering of what he designed
   to speak, but the issue and success of what he designed to do, is of
   the Lord. That is, in short, 1. Man purposes. He has a freedom of
   thought and a freedom of will permitted him; let him form his projects,
   and lay his schemes, as he thinks best: but, after all, 2. God
   disposes. Man cannot go on with his business without the assistance and
   blessing of God, who made man's mouth and teaches us what we shall say.
   Nay, God easily can, and often does, cross men's purposes, and break
   their measures. It was a curse that was prepared in Balaam's heart, but
   the answer of the tongue was a blessing.

   2 All the ways of a man are clean in his own eyes; but the Lord
   weigheth the spirits.

   Note, 1. We are all apt to be partial in judging of ourselves: All the
   ways of a man, all his designs, all his doings, are clean in his own
   eyes, and he sees nothing amiss in them, nothing for which to condemn
   himself, or which should make his projects prove otherwise than well;
   and therefore he is confident of success, and that the answer of the
   tongue shall be according to the expectations of the heart; but there
   is a great deal of pollution cleaving to our ways, which we are not
   aware of, or do not think so ill of as we ought. 2. The judgment of God
   concerning us, we are sure, is according to truth: He weighs the
   spirits in a just and unerring balance, knows what is in us, and passes
   a judgment upon us accordingly, writing Tekel upon that which passed
   our scale with approbation--weighed in the balance and found wanting;
   and by his judgment we must stand or fall. He not only sees men's ways
   but tries their spirits, and we are as our spirits are.

   3 Commit thy works unto the Lord, and thy thoughts shall be
   established.

   Note, 1. It is a very desirable thing to have our thoughts established,
   and not tossed, and put into a hurry, by disquieting cares and
   fears,--to go on in an even steady course of honesty and piety, not
   disturbed, or put out of frame, by any event or change,--to be
   satisfied that all shall work for good and issue well at last, and
   therefore to be always easy and sedate. 2. The only way to have our
   thoughts established is to commit our works to the Lord. The great
   concerns of our souls must be committed to the grace of God, with a
   dependence upon and submission to the conduct of that grace (2 Tim. i.
   12); all our outward concerns must be committed to the providence of
   God, and to the sovereign, wise, and gracious disposal of that
   providence. Roll thy works upon the Lord (so the word is); roll the
   burden of thy care from thyself upon God. Lay the matter before him by
   prayer. Make known thy works unto the Lord (so some read it), not only
   the works of thy hand, but the workings of thy heart; and then leave it
   with him, by faith and dependence upon him, submission and resignation
   to him. The will of the Lord be done. We may then be easy when we
   resolve that whatever pleases God shall please us.

   4 The Lord hath made all things for himself: yea, even the wicked for
   the day of evil.

   Note, 1. That God is the first cause. He is the former of all things
   and all persons, the fountain of being; he gave every creature the
   being it has and appointed it its place. Even the wicked are his
   creatures, though they are rebels; he gave them those powers with which
   they fight against him, which aggravates their wickedness, that they
   will not let him that made them rule them, and therefore, though he
   made them, he will not save them. 2. That God is the last end. All is
   of him and from him, and therefore all is to him and for him. He made
   all according to his will and for his praise; he designed to serve his
   own purposes by all his creatures, and he will not fail of his designs;
   all are his servants. The wicked he is not glorified by, but he will be
   glorified upon. He makes no man wicked, but he made those who he
   foresaw would be wicked: yet he made them (Gen. vi. 6), because he knew
   how to get himself honour upon them. See Rom. ix. 22. Or (as some
   understand it) he made the wicked to be employed by him as the
   instruments of his wrath in the day of evil, when he brings judgments
   on the world. He makes some use even of wicked men, as of other things,
   to be his sword, his hand (Ps. xvii. 13, 14), flagellum Dei--the
   scourge of God. The king of Babylon is called his servant.

   5 Every one that is proud in heart is an abomination to the Lord:
   though hand join in hand, he shall not be unpunished.

   Note, 1. The pride of sinners sets God against them. He that, being
   high in estate is proud in heart, whose spirit is elevated with his
   condition, so that he becomes insolent in his conduct towards God and
   man, let him know that though he admires himself, and others caress
   him, yet he is an abomination to the Lord. The great God despises him;
   the holy God detest him. 2. The power of sinners cannot secure them
   against God, though they strengthen themselves with body hands. Though
   they may strengthen one another with their confederacies and
   combinations, joining forces against God, they shall not escape his
   righteous judgment. Woe unto him that strives with his Maker, ch. xi.
   21; Isa. xlv. 9.

   6 By mercy and truth iniquity is purged: and by the fear of the Lord
   men depart from evil.

   See here, 1. How the guilt of sin is taken away from us--by the mercy
   and truth of God, mercy in promising, truth in performing, the mercy
   and truth which kiss each other in Jesus Christ the Mediator--by the
   covenant of grace, in which mercy and truth shine so brightly--by our
   mercy and truth, as the condition of the pardon and a necessary
   qualification for it--by these, and not by the legal sacrifices, Mic.
   vi. 7, 8. 2. How the power of sin is broken in us. By the principles of
   mercy and truth commanding in us the corrupt inclinations are purged
   out (so we may take the former part); however, by the fear of the Lord,
   and the influence of that fear, men depart from evil; those will not
   dare to sin against God who keep up in their minds a holy dread and
   reverence of him.

   7 When a man's ways please the Lord, he maketh even his enemies to be
   at peace with him.

   Note, 1. God can turn foes into friends when he pleases. He that has
   all hearts in his hand has access to men's spirits and power over them,
   working insensibly, but irresistibly upon them, can make a man's
   enemies to be at peace with him, can change their minds, or force them
   into a feigned submission. He can slay all enemies, and bring those
   together that were at the greatest distance from each other. 2. He will
   do it for us when we please him. If we make it our care to be
   reconciled to God, and to keep ourselves in his love, he will incline
   those that have been envious towards us, and vexatious to us, to
   entertain a good opinion of us and to become our friends. God made Esau
   to be at peace with Jacob, Abimelech with Isaac, and David's enemies to
   court his favour and desire a league with Israel. The image of God
   appearing upon the righteous, and his particular lovingkindness to
   them, are enough to recommend them to the respect of all, even of those
   that have been most prejudiced against them.

   8 Better is a little with righteousness than great revenues without
   right.

   Here, 1. It is supposed that an honest good man may have but a little
   of the wealth of this world (all the righteous are not rich),--that a
   man may have but little, and yet may be honest (though poverty is a
   temptation to dishonesty, ch. xxx. 9, yet not an invincible one),--and
   that a man may grow rich, for a while, by fraud and oppression, may
   have great revenues, and those got and kept without right, may have no
   good title to them nor make any good use of them. 2. It is maintained
   that a small estate, honestly come by, which a man is content with,
   enjoys comfortably, serves God with cheerfully, and puts to a right
   use, is much better and more valuable than a great estate ill-got, and
   then ill-kept or ill-spent. It carries with it more inward
   satisfaction, a better reputation with all that are wise and good; it
   will last longer, and will turn to a better account in the great day,
   when men will be judged, not according to what they had, but what they
   did.

   9 A man's heart deviseth his way: but the Lord directeth his steps.

   Man is here represented to us, 1. As a reasonable creature, that has
   the faculty of contriving for himself: His heart devises his way,
   designs an end, and projects ways and means leading to that end, which
   the inferior creatures, who are governed by sense and natural instinct,
   cannot do. The more shame for him if he do not devise the way how to
   please God and provide for his everlasting state. 2. But as a depending
   creature, that is subject to the direction and dominion of his Maker.
   If men devise their way, so as to make God's glory their end and his
   will their rule, they may expect that he will direct their steps by his
   Spirit and grace, so that they shall not miss their way nor come short
   of their end. But let men devise their worldly affairs ever so
   politely, and with ever so great a probability of success, yet God has
   the ordering of the event, and sometimes directs their steps to that
   which they least intended. The design of this is to teach us to say, If
   the Lord will, we shall live and do this or that (Jam. iv. 14, 15), and
   to have our eye to God, not only in the great turns of our lives, but
   in every step we take. Lord, direct my way, 1 Thess. iii. 11.

The Duties of Kings.

   10 A divine sentence is in the lips of the king: his mouth
   transgresseth not in judgment.

   We wish this were always true as a proposition, and we ought to make it
   our prayer for kings, and all in authority, that a divine sentence may
   be in their lips, both in giving orders, that they may do that in
   wisdom, and in giving sentence, that they may do that in equity, both
   which are included in judgment, and that in neither their mouth may
   transgress, 1 Tim. ii. 1. But it is often otherwise; and therefore, 1.
   It may be read as a precept to the kings and judges of the earth to be
   wise and instructed. Let them be just, and rule in the fear of God; let
   them act with such wisdom and conscience that there may appear a holy
   divination in all they say or do, and that they are guided by
   principles supernatural: let not their mouths transgress in judgment,
   for the judgment is God's. 2. It may be taken as a promise to all good
   kings, that if they sincerely aim at God's glory, and seek direction
   from him, he will qualify them with wisdom and grace above others, in
   proportion to the eminency of their station and the trusts lodged in
   their hands. When Saul himself was made king God gave him another
   spirit. 3. It was true concerning Solomon who wrote this; he had
   extraordinary wisdom, pursuant to the promise God made him, See 1 Kings
   iii. 28.

   11 A just weight and balance are the Lord's: all the weights of the bag
   are his work.

   Note, 1. The administration of public justice by the magistrate is an
   ordinance of God; in it the scales are held, and ought to be held by a
   steady and impartial hand; and we ought to submit to it, for the Lord's
   sake, and to see his authority in that of the magistrate, Rom. xiii. 1;
   1 Pet. ii. 13. 2. The observance of justice in commerce between man and
   man is likewise a divine appointment. He taught men discretion to make
   scales and weights for the adjusting of right exactly between buyer and
   seller, that neither may be wronged; and all other useful inventions
   for the preserving of right are from him. He has also appointed by his
   law that they be just. It is therefore a great affront to him, and to
   his government, to falsify, and so to do wrong under colour and
   pretence of doing right, which is wickedness in the place of judgment.

   12 It is an abomination to kings to commit wickedness: for the throne
   is established by righteousness.

   Here is, 1. The character of a good king, which Solomon intended not
   for his own praise, but for instruction to his successors, his
   neighbours, and the viceroys under him. A good king not only does
   justice, but it is an abomination to him to do otherwise. He hates the
   thought of doing wrong and perverting justice; he not only abhors the
   wickedness done by others, but abhors the wickedness done by others,
   but abhors to do any himself, though, having power, he might easily and
   safety do it. 2. The comfort of a good king: His throne is established
   by righteousness. He that makes conscience of using his power aright
   shall find that to be the best security of his government, both as it
   will oblige people, make them easy, and keep them in the interest of
   it, and as it will obtain the blessing of God, which will be a firm
   basis to the throne and a strong guard about it.

   13 Righteous lips are the delight of kings; and they love him that
   speaketh right.

   Here is a further character of good kings, that they love and delight
   in those that speak right. 1. They hate parasites and those that
   flatter them, and are very willing that all about them should deal
   faithfully with them and tell them that which is true, whether it be
   pleasing or displeasing, both concerning persons and things, that every
   thing should be set in a true light and nothing disguised, ch. xxix.
   12. 2. They not only do righteousness themselves, but take care to
   employ those under them that do righteousness too, which is of great
   consequence to the people, who must be subject not only to the king as
   supreme, but to the governors sent by him, 1 Pet. ii. 14. A good king
   will therefore put those in power who are conscientious, and will say
   that which is righteous and discreet, and know how to speak aright and
   to the purpose.

   14 The wrath of a king is as messengers of death: but a wise man will
   pacify it.   15 In the light of the king's countenance is life; and his
   favour is as a cloud of the latter rain.

   These two verses show the power of kings, which is every where great,
   but was especially so in those eastern countries, where they were
   absolute and arbitrary. Whom they would they slew and whom they would
   they kept alive. Their will was a law. We have reason to bless God for
   the happy constitution of the government we live under, which maintains
   the prerogative of the prince without any injury to the liberty of the
   subject. But here it is intimated, 1. How formidable the wrath of a
   king is: It is as messengers of death; the wrath of Ahasuerus was so to
   Haman. An angry word from an incensed prince has been to many a
   messenger of death, and has struck so great a terror upon some as if a
   sentence of death had been pronounced upon them. He must be a very wise
   man that knows how to pacify the wrath of a king with a word fitly
   spoken, as Jonathan once pacified his father's rage against David, 1
   Sam. xix. 6. A prudent subject may sometimes suggest that to an angry
   prince which will cool his resentments. 2. How valuable and desirable
   the king's favour is to those that have incurred his displeasure; it is
   life from the dead if the king be reconciled to them. To others it is
   as a cloud of the latter rain, very refreshing to the ground. Solomon
   put his subjects in mind of this, that they might not do any thing to
   incur his wrath, but be careful to recommend themselves to his favour.
   We ought by it to be put in mind how much we are concerned to escape
   the wrath and obtain the favour of the King of kings. His frowns are
   worse than death, and his favour is better than life; and therefore
   those are fools who to escape the wrath, and obtain the favour, of an
   earthly prince, will throw themselves out of God's favour, and make
   themselves obnoxious to his wrath.

Pride and Humility.

   16 How much better is it to get wisdom than gold! and to get
   understanding rather to be chosen than silver!

   Solomon here not only asserts that it is better to get wisdom than gold
   (ch. iii. 14, viii. 19), but he speaks it with assurance, that it is
   much better, better beyond expression--with admiration (How much
   better!) as one amazed at the disproportion--with an appeal to men's
   consciences ("Judge in yourselves how much better it is" )--and with an
   addition to the same purport, that understanding is rather to be chosen
   than silver and all the treasures of kings and their favourites. Note,
   1. Heavenly wisdom is better than worldly wealth, and to be preferred
   before it. Grace is more valuable than gold. Grace is the gift of God's
   peculiar favour; gold only of common providence. Grace is for
   ourselves; gold for others. Grace is for the soul and eternity; gold
   only for the body and time. Grace will stand us in stead in a dying
   hour, when gold will do us no good. 2. The getting of this heavenly
   wisdom is better than the getting of worldly wealth. Many take care and
   pains to get wealth, and yet come short of it; but grace was never
   denied to any that sincerely sought it. There is vanity and vexation of
   spirit in getting wealth, but joy and satisfaction of spirit in getting
   wisdom. Great peace have those that love it.

   17 The highway of the upright is to depart from evil: he that keepeth
   his way preserveth his soul.

   Note, 1. It is the way of the upright to avoid sin, and every thing
   that looks like it and leads towards it; and this is a highway marked
   out by authority, tracked by many that have gone before us, and in
   which we meet with many that keep company with us; it is easy to find
   and safe to be travelled in, like a highway, Isa. xxxv. 8. To depart
   from evil is understanding. 2. It is the care of the upright to
   preserve their own souls, that they be not polluted with sin, and that
   by the troubles of the world they may not be put out of the possession
   of them, especially that they may not perish for ever, Matt. xvi. 26.
   And it is therefore their care to keep their way, and not turn aside
   out of it, on either hand, but to press towards perfection. Those that
   adhere to their duty secure their felicity. Keep thy way and God will
   keep thee.

   18 Pride goeth before destruction, and an haughty spirit before a fall.

   Note, 1. Pride will have a fall. Those that are of a haughty spirit,
   that think of themselves above what is meet, and look with contempt
   upon others, that with their pride affront God and disquiet others,
   will be brought down, either by repentance or by ruin. It is the honour
   of God to humble the proud, Job xl. 11, 12. It is the act of justice
   that those who have lifted up themselves should be laid low. Pharaoh,
   Sennacherib, Nebuchadnezzar, were instances of this. Men cannot punish
   pride, but either admire it or fear it, and therefore God will take the
   punishing of it into his own hands. Let him alone to deal with proud
   men. 2. Proud men are frequently most proud, and insolent, and haughty,
   just before their destruction, so that it is a certain presage that
   they are upon the brink of it. When proud men set God's judgments at
   defiance, and think themselves at the greatest distance from them, it
   is a sign that they are at the door; witness the case of Benhadad and
   Herod. While the word was in the king's mouth, Dan. iv. 31. Therefore
   let us not fear the pride of others, but greatly fear pride in
   ourselves.

   19 Better it is to be of an humble spirit with the lowly, than to
   divide the spoil with the proud.

   This is a paradox which the children of this world cannot understand
   and will not subscribe to, that it is better to be poor and humble than
   to be rich and proud. 1. Those that divide the spoil are commonly
   proud; they value themselves and despise others, and their mind rises
   with their condition; those therefore that are rich in this world have
   need to be charged that they be not high-minded, 1 Tim. vi. 17. Those
   that are proud and will put forth themselves, that thrust, and shove,
   and scramble, for preferment, are the men that commonly divide the
   spoil and share it among them; they have the world at will and the ball
   at their foot. 2. It is upon all accounts better to take our lot with
   those whose condition is low, and their minds brought to it, than to
   covet and aim to make a figure and a bustle in the world. Humility,
   though it should expose us to contempt in the world, yet while it
   recommends us to the favour of God, qualifies us for his gracious
   visits, prepares us for his glory, secures us from many temptations,
   and preserves the quiet and repose of our own souls, is much better
   than that high-spiritedness which, though it carry away the honour and
   wealth of the world, makes God a man's enemy and the devil his master.

Benefits of Wisdom.

   20 He that handleth a matter wisely shall find good: and whoso trusteth
   in the Lord, happy is he.

   Note, 1. Prudence gains men respect and success: He that handles a
   matter wisely (that is master of his trade and makes it to appear he
   understands what he undertakes, that is considerate in his affairs,
   and, when he speaks or writes on any subject, does it pertinently)
   shall find good, shall come into good repute, and perhaps may make a
   good hand of it. 2. But it is piety only that will secure men's true
   happiness: Those that handle a matter wisely, if they are proud and
   lean to their own understanding, though they may find some good, yet
   they will have no great satisfaction in it; but he that trusts in the
   Lord, and not in his own wisdom, happy is he, and shall speed better at
   last. Some read the former part of the verse so as to expound it of
   piety, which is indeed true wisdom: He that attends to the word (the
   word of God, ch. xiii. 13) shall find good in it and good by it. And
   whoso trusts in the Lord, in his word which he attends to, is happy.

   21 The wise in heart shall be called prudent: and the sweetness of the
   lips increaseth learning.

   Note, 1. Those that have solid wisdom will have the credit of it; it
   will gain them reputation, and they shall be called prudent grave men,
   and a deference will be paid to their judgment. Do that which is wise
   and good and thou shalt have the praise of the same. 2. Those that with
   their wisdom have a happy elocution, that deliver their sentiments
   easily and with a good grace, are communicative of their wisdom and
   have words at will, and good language as well as good sense, increase
   learning; they diffuse and propagate knowledge to others, and do good
   work with it, and by that means increase their own stock. They add
   doctrine, improve sciences, and do service to the commonwealth of
   learning. To him that has, and uses what he has, more shall be given.

   22 Understanding is a wellspring of life unto him that hath it: but the
   instruction of fools is folly.

   Note, 1. There is always some good to be gotten by a wise and good man:
   His understanding is a well-spring of life to him, which always flows
   and can never be drawn dry; he has something to say upon all occasions
   that is instructive, and of use to those that will make use of it,
   things new and old to bring out of his treasure; at least, his
   understanding is a spring of life to himself, yielding him abundant
   satisfaction; within his own thoughts he entertains and edifies
   himself, if not others. 2. There is nothing that is good to be gotten
   by a fool. Even his instruction, his set and solemn discourses, are but
   folly, like himself, and tending to make others like him. When he does
   his best it is but folly, in comparison even with the common talk of a
   wise man, who speaks better at table than a fool in Moses's seat.

   23 The heart of the wise teacheth his mouth, and addeth learning to his
   lips.

   Solomon had commended eloquence, or the sweetness of the lips (v. 21),
   and seemed to prefer it before wisdom; but here he corrects himself, as
   it were, and shows that unless there be a good treasure within to
   support the eloquence it is worth little. Wisdom in the heart is the
   main matter. 1. It is this that directs us in speaking, that teaches
   the mouth what to speak, and when, and how, so that what is spoken may
   be proper, and pertinent, and seasonable; otherwise, though the
   language be ever so fine, it had better be unsaid. 2. It is this that
   gives weight to what we speak and adds learning to it, strength of
   reason and force of argument, without which, let a thing be ever so
   well worded, it will be rejected, when it comes to be considered, as
   trifling. Quaint expressions please the ear, and humour the fancy, but
   it is learning in the lips that must convince the judgment, and sway
   that, to which wisdom in the heart is necessary.

   24 Pleasant words are as an honeycomb, sweet to the soul, and health to
   the bones.

   The pleasant words here commended must be those which the heart of the
   wise teaches, and adds learning to (v. 23), words of seasonable advice,
   instruction, and comfort, words taken from God's word, for that is it
   which Solomon had learned from his father to account sweeter than honey
   and the honey-comb, Ps. xix. 10. These words, to those that know how to
   relish them, 1. Are pleasant. They are like the honey-comb, sweet to
   the soul, which tastes in them that the Lord is gracious; nothing more
   grateful and agreeable to the new man than the word of God, and those
   words which are borrowed from it, Ps. cxix. 103. 2. They are wholesome.
   Many things are pleasant that are not profitable, but these pleasant
   words are health to the bones, to the inward man, as well as sweet to
   the soul. They make the bones, which sin has broken and put out of
   joint, to rejoice. The bones are the strength of the body; and the good
   word of God is a means of spiritual strength, curing the diseases that
   weaken us.

Malice and Envy.

   25 There is a way that seemeth right unto a man, but the end thereof
   are the ways of death.

   This we had before (ch. xiv. 12), but here it is repeated, as that
   which is very necessary to be thought of, 1. By way of caution to us
   all to take heed of deceiving ourselves in the great concerns of our
   souls by resting in that which seems right and is not really so, and,
   for the preventing of a self-delusion, to be impartial in
   self-examination and keep up a jealousy over ourselves. 2. By way of
   terror to those whose way is not right, is not as it should be, however
   it may seem to themselves or others; the end of it will certainly be
   death; to that it has a direct and certain tendency.

   26 He that laboureth laboureth for himself; for his mouth craveth it of
   him.

   This is designed to engage us to diligence, and quicken us, what our
   hand finds to do, to do it with all our might, both in our worldly
   business and in the work of religion; for in the original it is, The
   soul that labours labours for itself. It is heart-work which is here
   intended, the labour of the soul, which is here recommended to us, 1.
   As that which will be absolutely needful. Our mouth is continually
   craving it of us; the necessities both of soul and body are pressing,
   and require constant relief, so that we must either work or starve.
   Both call for daily bread, and therefore there must be daily labour;
   for in the sweat of our face we must eat, 2 Thess. iii. 10. 2. As that
   which will be unspeakably gainful. We know on whose errand we go: He
   that labours shall reap the fruit of his labour; it shall be for
   himself; he shall rejoice in his own work and eat the labour of his
   hands. If we make religion our business, God will make it our
   blessedness.

   27 An ungodly man diggeth up evil: and in his lips there is as a
   burning fire.   28 A froward man soweth strife: and a whisperer
   separateth chief friends.

   There are those that are not only vicious themselves, but spiteful and
   mischievous to others, and they are the worst of men; two sorts of such
   are here described:--1. Such as envy a man the honour of his good name,
   and do all they can to blast that by calumnies and misrepresentations:
   They dig up evil; they take a great deal of pains to find out something
   or other on which to ground a slander, or which may give some colour to
   it. If none appear above ground, rather than want it they will dig for
   it, by diving into what is secret, or looking a great way back, or by
   evil suspicions and surmises, and forced innuendos. In the lips of a
   slanderer and backbiter there is as a fire, not only to brand his
   neighbour's reputation, to smoke and sully it, but as a burning fire to
   consume it. And how great a matter does a little of this fire kindle,
   and how hardly is it extinguished! James iii. 5, 6. 2. Such as envy a
   man the comfort of his friendship, and do all they can to break that,
   by suggesting that on both sides which will set those at variance that
   are most nearly related and have been long intimate, or at least cool
   and alienate their affections one from another: A froward man, that
   cannot find in his heart to love any body but himself, is vexed to see
   others live in love, and therefore makes it is his business to sow
   strife, by giving men base characters one of another, telling lies, and
   carrying ill-natured stories between chief friends, so as to separate
   them one from another, and make them angry at or at least suspicious of
   one another. Those are bad men, and bad women too, that do such ill
   offices; they are doing the devil's work, and his will their wages be.

   29 A violent man enticeth his neighbour, and leadeth him into the way
   that is not good.   30 He shutteth his eyes to devise froward things:
   moving his lips he bringeth evil to pass.

   Here is another sort of evil men described to us, that we may neither
   do like them, nor have any thing to do with them. 1. Such as (like
   Satan) do all the mischief they can by force and violence, as roaring
   lions, and not only by fraud and insinuation, as subtle serpents: They
   are violent men, that do all by rapine and oppression, that shut their
   eyes, meditating with the closest intention and application of mind to
   devise froward things, to contrive how they may do the greatest
   mischief to their neighbour, to do it effectually and yet securely to
   themselves; and then moving their lips, giving the word of command to
   their agents, they bring the evil to pass, and accomplish the wicked
   device, biting his lips (so some read it) for vexation. When the wicked
   plots against the just he gnasheth upon him with his teeth. 2. Such as
   (like Satan still) do all they can to entice and draw in others to join
   with them in doing mischief, leading them in a way that is not good,
   that is not honest, nor honourable, nor safe, but offensive to God, and
   which will be in the end pernicious to the sinner. Thus he aims to ruin
   some in this world by bringing them into trouble, and others in the
   other world by bringing them into sin.

The Sovereignty of Divine Providence.

   31 The hoary head is a crown of glory, if it be found in the way of
   righteousness.

   Note, 1. It ought to be the great care of old people to be found in the
   way of righteousness, the way of religion and serious godliness. Both
   God and man will look for them in that way; it will be expected that
   those that are old should be good, that the multitude of their years
   should teach them the best wisdom; let them therefore be found in that
   way. Death will come; the Judge is coming; the Lord is at hand. That
   they may be found of him in peace, let them be found in the way of
   righteousness (2 Pet. iii. 14), found so doing, Matt. xxiv. 46. Let old
   people be old disciples; let them persevere to the end in the way of
   righteousness, which they long since set out in, that they may then be
   found in it. 2. If old people be found in the way of righteousness,
   their age will be their honour. Old age, as such, is honourable, and
   commands respect (Thou shalt rise up before the hoary head, Lev. xix.
   32); but, if it be found in the way of wickedness, its honour is
   forfeited, its crown profaned and laid in the dust, Isa. lxv. 20. Old
   people therefore, if they would preserve their honour, must still hold
   fast their integrity, and then their gray hairs are indeed a crown to
   them; they are worthy of double honour. Grace is the glory of old age.

   32 He that is slow to anger is better than the mighty; and he that
   ruleth his spirit than he that taketh a city.

   This recommends the grace of meekness to us, which will well become us
   all, particularly the hoary head, v. 31. Observe, 1. The nature of it.
   It is to be slow to anger, not easily put into a passion, nor apt to
   resent provocation, taking time to consider before we suffer our
   passion to break out, that it may not transgress due bounds, so slow in
   our motions towards anger that we may be quickly stopped and pacified.
   It is to have the rule of our own spirits, our appetites and
   affections, and all our inclinations, but particularly our passions,
   our anger, keeping that under direction and check, and the strict
   government of religion and right reason. We must be lords of our anger,
   as God is, Nah. i. 3. Æolus sis, affectuum tuorum--Rule your passions,
   as Æolus rules the winds. 2. The honour of it. He that gets and keeps
   the mastery of his passions is better than the mighty, better than he
   that by a long siege takes a city or by a long war subdues a country.
   Behold, a greater than Alexander or Cæsar is here. The conquest of
   ourselves, and our own unruly passions, requires more true wisdom, and
   a more steady, constant, and regular management, than the obtaining of
   a victory over the forces of an enemy. A rational conquest is more
   honourable to a rational creature than a brutal one. It is a victory
   that does nobody any harm; no lives or treasures are sacrificed to it,
   but only some base lusts. It is harder, and therefore more glorious, to
   quash an insurrection at home than to resist an invasion from a broad;
   nay, such are the gains of meekness that by it we are more than
   conquerors.

   33 The lot is cast into the lap; but the whole disposing thereof is of
   the Lord.

   Note, 1. The divine Providence orders and directs those things which to
   us are perfectly casual and fortuitous. Nothing comes to pass by
   chance, nor is an event determined by a blind fortune, but every thing
   by the will and counsel of God. What man has neither eye nor hand in
   God is intimately concerned in. 2. When solemn appeals are made to
   Providence by the casting of lots, for the deciding of that matter of
   moment which could not otherwise be at all, or not so well, decided,
   God must be eyed in it, by prayer, that it may be disposed aright (Give
   a perfect lot, 1 Sam. xiv. 41; Acts i. 24), and by acquiescing in it
   when it is disposed, being satisfied that the hand of God is in it and
   that hand directed by infinite wisdom. All the disposals of Providence
   concerning our affairs we must look upon to be the directing of our
   lot, the determining of what we referred to God, and must be reconciled
   to them accordingly.
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P R O V E R B S

  CHAP. XVII.

    Falsehood and Oppression Reproved.

   1 Better is a dry morsel, and quietness therewith, than an house full
   of sacrifices with strife.

   These words recommend family-love and peace, as conducing very much to
   the comfort of human life. 1. Those that live in unity and quietness,
   not only free from jealousies and animosities, but vying in mutual
   endearments, and obliging to one another, live very comfortably, though
   they are low in the world, work hard and fare hard, though they have
   but each of them a morsel, and that a dry morsel. There may be peace
   and quietness where there are not three meals a day, provided there by
   a joint satisfaction in God's providence and a mutual satisfaction in
   each other's prudence. Holy love may be found in a cottage. 2. Those
   that live in contention, that are always jarring and brawling, and
   reflecting upon one another, though they have plenty of dainties, a
   house full of sacrifices, live uncomfortably; they cannot expect the
   blessing of God upon them and what they have, nor can they have any
   true relish of their enjoyments, much less any peace in their own
   consciences. Love will sweeten a dry morsel, but strife will sour and
   embitter a house full of sacrifices. A little of the leaven of malice
   will leaven all the enjoyments.

   2 A wise servant shall have rule over a son that causeth shame, and
   shall have part of the inheritance among the brethren.

   Note, 1. True merit does not go by dignity. All agree that the son in
   the family is more worthy than the servant (John viii. 35), and yet
   sometimes it so happens that the servant is wise, and a blessing and
   credit to the family, when the son is a fool, and a burden and shame to
   the family. Eliezer of Damascus, though Abram could not bear to think
   that he should be his heir, was a stay to the family, when he obtained
   a wife for Isaac; whereas Ishmael, a son, was a shame to it, when he
   mocked Isaac. 2. True dignity will go by merit. If a servant be wise,
   and manage things well, he shall be further trusted, and not only have
   rule with, but rule over a son that causes shame; for God and nature
   have designed that the fool shall be servant to the wise in heart. Nay,
   a prudent servant may perhaps come to have such an interest in his
   master as to be taken in for a child's share of the estate and to have
   part of the inheritance among the brethren.

   3 The fining pot is for silver, and the furnace for gold: but the Lord
   trieth the hearts.

   Note, 1. The hearts of the children of men are subject, not only to
   God's view, but to his judgment: As the fining-pot is for silver, both
   to prove it and to improve it so the Lord tries the hearts; he searches
   whether they are standard or no, and those that are he refines and
   makes purer, Jer. xvii. 10. God tries the heart by affliction (Ps.
   lxvi. 10, 11), and often chooses his people in that furnace (Isa.
   xlviii. 10) and makes them choice. 2. It is God only that tries the
   hearts. Men may try their silver and gold with the fining-pot and the
   furnace, but they have no such way of trying one another's hearts; God
   only does that, who is both the searcher and the sovereign of the
   heart.

   4 A wicked doer giveth heed to false lips; and a liar giveth ear to a
   naughty tongue.

   Note, 1. Those that design to do ill support themselves by falsehood
   and lying: A wicked doer gives ear, with a great deal of pleasure, to
   false lips, that will justify him in the ill he does, to those that aim
   to make public disturbances, catch greedily at libels, and false
   stories, that defame the government and the administration. 2. Those
   that take the liberty to tell lies take a pleasure in hearing them
   told: A liar gives heed to a malicious backbiting tongue, that he may
   have something to graft his lies upon, and with which to give them some
   colour of truth and so to support them. Sinners will strengthen one
   another's hands; and those show that they are bad themselves who court
   the acquaintance and need the assistance of those that are bad.

   5 Whoso mocketh the poor reproacheth his Maker: and he that is glad at
   calamities shall not be unpunished.

   See here, 1. What a great sin those are guilty of who trample upon the
   poor, who ridicule their wants and the meanness of their appearance,
   upbraid them with their poverty, and take advantage from their weakness
   to be abusive and injurious to them. They reproach their Maker, put a
   great contempt and affront upon him, who allotted the poor to the
   condition they are in, owns them, and takes care of them, and can, when
   he pleases, reduce us to that condition. Let those that thus reproach
   their Maker know that they shall be called to an account for it, Matt.
   xxv. 40, 41; Prov. xiv. 31. 2. What great danger those are in of
   falling into trouble themselves who are pleased to see and hear of the
   troubles of others: He that is glad at calamities, that he may be built
   up upon the ruins of others, and regales himself with the judgments of
   God when they are abroad, let him know that he shall not go unpunished;
   the cup shall be put into his hand, Ezek. xxv. 6, 7.

Common Truths.

   6 Children's children are the crown of old men; and the glory of
   children are their fathers.

   They are so, that is, they should be so, and, if they conduct
   themselves worthily, they are so. 1. It is an honour to parents when
   they are old to leave children, and children's children, growing up,
   that tread in the steps of their virtues, and are likely to maintain
   and advance the reputation of their families. It is an honour to a man
   to live so long as to see his children's children (Ps. cxxviii. 6; Gen.
   l. 23), to see his house built up in them, and to see them likely to
   serve their generation according to the will of God. This crowns and
   completes their comfort in this world. 2. It is an honour to children
   to have wise and godly parents, and to have them continued to them even
   after they have themselves grown up and settled in the world. Those are
   unnatural children who reckon their aged parents a burden to them, and
   think they live too long; whereas, if the children be wise and good, it
   is as much their honour as can be that thereby they are comforts to
   their parents in the unpleasant days of their old age.

   7 Excellent speech becometh not a fool: much less do lying lips a
   prince.

   Two things are here represented as very absurd: 1. That men of no
   repute should be dictators. What can be more unbecoming than for fools,
   who are known to have little sense and discretion, to pretend to that
   which is above them and which they were never cut out for? A fool, in
   Solomon's proverbs, signifies a wicked man, whom excellent speech does
   not become, because his conversation gives the lie to his excellent
   speech. What have those to do to declare God's statutes who hate
   instruction? Ps. l. 16. Christ would not suffer the unclean spirits to
   say that they knew him to be the Son of God. See Acts xvi. 17, 18. 2.
   That men of great repute should be deceivers. If it is unbecoming a
   despicable man to presume to speak as a philosopher or politician, and
   nobody heeds him, being prejudiced against his character, much more
   unbecoming is it for a prince, for a man of honour, to take advantage
   from his character and the confidence that is put in him to lie, and
   dissemble, and make no conscience of breaking his word. Lying ill
   becomes any man, but worst a prince, so corrupt is the modern policy,
   which insinuates that princes ought not to make themselves slaves to
   their words further than is for their interest, and Qui nescit
   dissimulare nescit regnare--He who knows not how to dissemble knows not
   how to reign.

   8 A gift is as a precious stone in the eyes of him that hath it:
   whithersoever it turneth, it prospereth.

   The design of this observation is to show, 1. That those who have money
   in their hand think they can do any thing with it. Rich men value a
   little money as if it were a precious stone, and value themselves on it
   as if it gave them not only ornament, but power, and every one were
   bound to be at their beck, even justice itself. Whithersoever they turn
   this sparkling diamond they expect it should dazzle the eyes of all,
   and make them do just what they would have them do in hopes of it. The
   deepest bag will carry the cause. Fee high, and you may have what you
   will. 2. That those who have money in their eye, and set their hearts
   upon it, will do any thing for it: A bribe is as a precious stone in
   the eyes of him that takes it; it has a great influence upon him, and
   he will be sure to go the way that it leads him, hither and thither,
   though contrary to justice and not consistent with himself.

   9 He that covereth a transgression seeketh love; but he that repeateth
   a matter separateth very friends.

   Note, 1. The way to preserve peace among relations and neighbours is to
   make the best of every thing, not to tell others what has been said or
   done against them when it is not at all necessary to their safety, nor
   to take notice of what has been said or done against them when it is
   not at all necessary to their safety, nor to take notice of what has
   been said or done against ourselves, but to excuse both, and put the
   best construction upon them. "It was an oversight; therefore overlook
   it. It was done through forgetfulness; therefore forget it. It perhaps
   made nothing of you; do you make nothing of it." 2. The ripping up of
   faults is the ripping out of love, and nothing tends more to the
   separating of friends, and setting them at variance, than the repeating
   of matters that have been in variance; for they commonly lose nothing
   in the repetition, but the things themselves are aggravated and the
   passions about them revived and exasperated. The best method of peace
   is by an amnesty or act of oblivion.

   10 A reproof entereth more into a wise man than an hundred stripes into
   a fool.

   Note, 1. A word is enough to the wise. A gentle reproof will enter not
   only into the head, but into the heart of a wise man, so as to have a
   strong influence upon him; for, if but a hint be given to conscience,
   let it alone to carry it on and prosecute it. 2. Stripes are not enough
   for a fool, to make him sensible of his errors, that he may repent of
   them, and be more cautious for the future. He that is sottish and
   wilful is very rarely benefited by severity. David is softened with,
   Thou art the man; but Pharaoh remains hard under all the plagues of
   Egypt.

   11 An evil man seeketh only rebellion: therefore a cruel messenger
   shall be sent against him.

   Here is the sin and punishment of an evil man. 1. His sin. He is an
   evil man indeed that seeks all occasions to rebel against God, and the
   government God has set over him, and to contradict and quarrel with
   those about him. Quærit jurgia--He picks quarrels; so some. There are
   some that are actuated by a spirit of opposition, that will contradict
   for contradiction-sake, that will go on frowardly in their wicked ways
   in spite of all restraint and check. A rebellious man seeks mischief
   (so some read it), watches all opportunities to disturb the public
   peace. 2. His punishment. Because he will not be reclaimed by mild and
   gentle methods, a cruel messenger shall be sent against him, some
   dreadful judgment or other, as a messenger from God. Angels, God's
   messengers, shall be employed as ministers of his justice against him,
   Ps. lxxviii. 49. Satan, the angel of death, shall be let loose upon
   him, and the messengers of Satan. His prince shall send a sergeant to
   arrest him, an executioner to cut him off. He that kicks against the
   pricks is waited for of the sword.

Weighty Sayings.

   12 Let a bear robbed of her whelps meet a man, rather than a fool in
   his folly.

   Note, 1. A passionate man is a brutish man. However at other times he
   may have some wisdom, take him in his passion ungoverned, and he is a
   fool in his folly; those are fools in whose bosom anger rests and in
   whose countenance anger rages. He has put off man, and is become like a
   bear, a raging bear, a bear robbed of her whelps; he is as fond of the
   gratifications of his lusts and passions as a bear of her whelps
   (which, though ugly, are her own), as eager in the pursuit of them as
   she is in quest of her whelps when they are missing, and as full of
   indignation if crossed in the pursuit. 2. He is a dangerous man, falls
   foul of every one that stands in his way, though innocent, though his
   friend, as a bear robbed of her whelps sets upon the first man she
   meets as the robber. Ira furor brevis est--Anger is temporary madness.
   One may more easily stop, escape, or guard against an enraged bear,
   than an outrageous angry man. Let us therefore watch over our own
   passions (lest they get head and do mischief) and so consult our own
   honour; and let us avoid the company of furious men, and get out of
   their way when they are in their fury, and so consult our own safety.
   Currenti cede furori--Give place unto wrath.

   13 Whoso rewardeth evil for good, evil shall not depart from his house.

   A malicious mischievous man is here represented, 1. As ungrateful to
   his friends. He oftentimes is so absurd and insensible of kindnesses
   done him that he renders evil for good. David met with those that were
   his adversaries for his love, Ps. cix. 4. To render evil for evil is
   brutish, but to render evil for good is devilish. He is an ill-natured
   man who, because he is resolved not to return a kindness, will revenge
   it. 2. As therein unkind to his family, for he entails a curse upon it.
   This is a crime so heinous that it shall be punished, not only in his
   person, but in his posterity, for whom he thus treasures up wrath. The
   sword shall not depart from David's house because he rewarded Uriah
   with evil for his good services. The Jews stoned Christ for his good
   works; therefore is his blood upon them and upon their children.

   14 The beginning of strife is as when one letteth out water: therefore
   leave off contention, before it be meddled with.

   Here is, 1. The danger that there is in the beginning of strife. One
   hot word, one peevish reflection, one angry demand, one spiteful
   contradiction, begets another, and that a third, and so on, till it
   proves like the cutting of a dam; when the water has got a little
   passage it does itself widen the breach, bears down all before it, and
   there is then no stopping it, no reducing it. 2. A good caution
   inferred thence, to take heed of the first spark of contention and to
   put it out as soon as ever it appears. Dread the breaking of the ice,
   for, if once broken, it will break further; therefore leave it off, not
   only when you see the worst of it, for then it may be too late, but
   when you see the first of it. Obsta principiis--Resist its earliest
   display. Leave it off even before it be meddled with; leave it off, if
   it were possible, before you begin.

   15 He that justifieth the wicked, and he that condemneth the just, even
   they both are abomination to the Lord.

   This shows what an offence it is to God, 1. When those that are
   entrusted with the administration of public justice, judges, juries,
   witnesses, prosecutors, counsel, do either acquit the guilty or condemn
   those that are not guilty, or in the least contribute to either; this
   defeats the end of government, which is to protect the good and punish
   the bad, Rom. xiii. 3, 4. It is equally provoking to God to justify the
   wicked, though it be in pity and in favorem vitæ--to safe life, as to
   condemn the just. 2. When any private persons plead for sin and
   sinners, palliate and excuse wickedness, or argue against virtue and
   piety, and so pervert the right ways of the Lord and confound the
   eternal distinctions between good and evil.

   16 Wherefore is there a price in the hand of a fool to get wisdom,
   seeing he hath no heart to it?

   Two things are here spoken of with astonishment:--1. God's great
   goodness to foolish man, in putting a price into his hand to get
   wisdom, to get knowledge and grace to fit him for both worlds. We have
   rational souls, the means of grace, the strivings of the Spirit, access
   to God by prayer; we have time and opportunity. He that has a good
   estate (so some understand it) has advantages thereby of getting wisdom
   by purchasing instruction. Good parents, relations, ministers, friends,
   are helps to get wisdom. It is a price, therefore of value, a talent.
   It is a price in the hand, in possession; the word is nigh thee. It is
   a price for getting; it is for our own advantage; it is for getting
   wisdom, the very thing which, being fools, we have most need of. We
   have reason to wonder that God should so consider our necessity, and
   should entrust us with such advantages, though he foresaw we should not
   make a right improvement of them. 2. Man's great wickedness, his
   neglect of God's favour and his own interest, which is very absurd and
   unaccountable: He has no heart to it, not to the wisdom that is to be
   got, nor to the price in the use of which it may be got. He has no
   heart, no skill, nor will, nor courage, to improve his advantages. He
   has set his heart upon other things, so that he has no heart to his
   duty or the great concerns of his soul. Wherefore should a price be
   thrown away and lost upon one so undeserving of it?

True Friendship.

   17 A friend loveth at all times, and a brother is born for adversity.

   This intimates the strength of those bonds by which we are bound to
   each other and which we ought to be sensible of. 1. Friends must be
   constant to each other at all times. That is not true friendship which
   is not constant; it will be so if it be sincere, and actuated by a good
   principle. Those that are fanciful or selfish in their friendship will
   love no longer than their humour is pleased and their interest served,
   and therefore their affections turn with the wind and change with the
   weather. Swallow-friends, that fly to you in summer, but are gone in
   winter; such friends there is no loss of. But if the friendship be
   prudent, generous, and cordial, if I love my friend because he is wise,
   and virtuous, and good, as long as he continues so, though he fall into
   poverty and disgrace, still I shall love him. Christ is a friend that
   loves at all times (John xiii. 1) and we must so love him, Rom. viii.
   35. 2. Relations must in a special manner be careful and tender of one
   another in affliction: A brother is born to succour a brother or sister
   in distress, to whom he is joined so closely by nature that he may the
   more sensibly feel from their burdens, and be the more strongly
   inclined and engaged, as it were by instinct, to help them. We must
   often consider what we were born for, not only as men, but as in such a
   station and relation. Who knows but we came into such a family for such
   a time as this? We do not answer the end of our relations if we do not
   do the duty of them. Some take it thus: A friend that loves at all
   times is born (that is, becomes) a brother in adversity, and is so to
   be valued.

   18 A man void of understanding striketh hands, and becometh surety in
   the presence of his friend.

   Though Solomon had commended friendship in adversity (v. 17), yet let
   not any, under pretence of being generous to their friends, be unjust
   to their families and wrong them; one part of our duty must be made to
   consist with another. Note, 1. It is a piece of wisdom to keep out of
   debt as much as may be, especially to dread suretiship. There may be a
   just occasion for a man to pass his word for his friend in his absence,
   till he come to engage himself; but to be surety in the presence of his
   friend, when he is upon the spot, supposes that his own word will not
   be taken, he being deemed insolvent or dishonest, and then who can with
   safety pass his word for him? 2. Those that are void of understanding
   are commonly taken in this snare, to the prejudice of their families,
   and therefore ought not to be trusted too far with their own affairs,
   but to be under direction.

   19 He loveth transgression that loveth strife: and he that exalteth his
   gate seeketh destruction.

   Note, 1. Those that are quarrelsome involve themselves in a great deal
   of guilt: He that loves strife, that in his worldly business loves to
   go to law, in religion loves controversies, and in common conversation
   loves to thwart and fall out, that is never well but when he is in the
   fire, he loves transgression; for a great deal of sin attends that sin,
   and the way of it is down-hill. He pretends to stand up for truth, and
   for his honour and right, but really he loves sin, which God hates. 2.
   Those that are ambitious and aspiring expose themselves to a great deal
   of trouble, such as often ends in their ruin: He that exalts his gate,
   builds a stately house, at least a fine frontispiece, that he may
   overtop and outshine his neighbours, seeks his own destruction and
   takes a deal of pains to ruin himself; he makes his gate so large that
   his house and estate go out at it.

Folly and Wickedness.

   20 He that hath a froward heart findeth no good: and he that hath a
   perverse tongue falleth into mischief.

   Note, 1. Framing ill designs will be of no advantage to us; there is
   nothing got by them: He that has a froward heart, that sows discord and
   is full of resentment, cannot promise himself to get by it sufficient
   to counterbalance the loss of his repose and reputation, nor can he
   take any rational satisfaction in it; he finds no good. 2. Giving ill
   language will be a great disadvantage to us: He that has a perverse
   tongue, spiteful and abusive, scurrilous or backbiting, falls into one
   mischief or other, loses his friends, provokes his enemies, and pulls
   trouble upon his own head. Many a one has paid dearly for an unbridled
   tongue.

   21 He that begetteth a fool doeth it to his sorrow: and the father of a
   fool hath no joy.

   This expresses that very emphatically which many wise and good men feel
   very sensibly, what a grievous vexatious thing it is to have a foolish
   wicked child. See here, 1. How uncertain all our creature-comforts are,
   so that we are often not only disappointed in them, but that proves the
   greatest cross in which we promised ourselves most satisfaction. There
   was joy when a man-child was born into the world, and yet, if he prove
   vicious, his own father will wish he had never been born. The name of
   Absalom signifies his father's peace, but he was his greatest trouble.
   It should moderate the desire of having children, and the delights of
   their parents in them, that they may prove a grief to them; yet it
   should silence the murmurings of the afflicted father in that case that
   if his son be a fool he is a fool of his own begetting, and therefore
   he must make the best of him, and take it up as his cross, the rather
   because Adam begets a son in his own likeness. 2. How unwise we are in
   suffering one affliction (and that of an untoward child as likely as
   any other) to drown the sense of a thousand mercies: The father of a
   fool lays that so much to heart that he has no joy of any thing else.
   For this he may thank himself; there are joys sufficient to
   counterbalance even that sorrow.

   22 A merry heart doeth good like a medicine: but a broken spirit drieth
   the bones.

   Note, 1. It is healthful to be cheerful. The Lord is for the body, and
   has provided for it, not only meat, but medicine, and has here told us
   that the best medicine is a merry heart, not a heart addicted to vain,
   carnal, sensual mirth; Solomon himself said of that mirth, It is not
   medicine, but madness; it is not food, but poison; what doth it? But he
   means a heart rejoicing in God, and serving him with gladness, and then
   taking the comfort of outward enjoyments and particularly that of
   pleasant conversation. It is a great mercy that God gives us leave to
   be cheerful and cause to be cheerful, especially if by his grace he
   gives us hearts to be cheerful. This does good to a medicine (so some
   read it); it will make physic more efficient. Or it does good as a
   medicine to the body, making it easy and fit for business. But, if
   mirth be a medicine (understand it of diversion and recreation), it
   must be used sparingly, only when there is occasion, not turned into
   food, and it must be used medicinally, sub regimine--as a prescribed
   regimen, and by rule. 2. The sorrows of the mind often contribute very
   much to the sickliness of the body: A broken spirit, sunk by the burden
   of afflictions, and especially a conscience wounded with the sense of
   guilt and fear of wrath, dries the bones, wastes the radical moisture,
   exhausts the very marrow, and makes the body a mere skeleton. We should
   therefore watch and pray against all melancholy dispositions, for they
   lead us into trouble as well as into temptation.

   23 A wicked man taketh a gift out of the bosom to pervert the ways of
   judgment.

   See here, 1. What an evil thing bribery is: He is a wicked man that
   will take a gift to engage him to give a false testimony, verdict, or
   judgment; when he does it he is ashamed of it, for he takes it, with
   all the secresy imaginable, out of the bosom where he knows it is laid
   ready for him; it is industriously concealed, and so slyly that, if he
   could, he would hide it from his own conscience. A gift is taken out of
   the bosom of a wicked man (so some read it); for he is a bad man that
   gives bribes, as well as he that takes them. 2. What a powerful thing
   it is. It is of such force that it perverts the ways of judgment. The
   course of justice is not only obstructed, but turned into injustice;
   and the greatest wrongs are done under colour of doing right.

   24 Wisdom is before him that hath understanding; but the eyes of a fool
   are in the ends of the earth.

   Note, 1. He is to be reckoned an intelligent man that not only has
   wisdom, but has it ready when he has occasion for it. He lays his
   wisdom before him, as his card and compass which he steers by, has his
   eye always upon it, as he that writes has on his copy; and then he has
   it before him; it is not to seek, but still at hand. 2. He that has a
   giddy head, a roving rambling fancy, will never be fit for any solid
   business. He is a fool, and good for nothing, whose eyes are in the
   ends of the earth, here, and there and every where, any where but where
   they should be, who cannot fix his thoughts to one subject nor pursue
   any one purpose with any thing of steadiness. When his mind should be
   applied to his study and business it is filled with a thousand things
   foreign and impertinent.

   25 A foolish son is a grief to his father, and bitterness to her that
   bare him.

   Observe, 1. Wicked children are an affliction to both their parents.
   They are an occasion of anger to the father (so the word signifies),
   because they contemn his authority, but of sorrow and bitterness to the
   mother, because they abuse her tenderness. The parents, being
   joint-sufferers, should therefore bring mutual comfort to bear them up
   under it, and strive to make it as easy as they can, the mother to
   mollify the father's anger, the father to alleviate the mother's grief.
   2. That Solomon often repeats this remark, probably because it was his
   own case; however, it is a common case.

   26 Also to punish the just is not good, nor to strike princes for
   equity.

   In differences that happen between magistrates and subjects, and such
   differences often arise, 1. Let magistrates see to it that they never
   punish the just, that they be in no case a terror to good works, for
   that is to abuse their power and betray that great trust which is
   reposed in them. It is not good, that is, it is a very evil thing, and
   will end ill, whatever end they may aim at in it. When princes become
   tyrants and persecutors their thrones will be neither easy nor firm. 2.
   Let subjects see to it that they do not find fault with the government
   for doing its duty, for it is a wicked thing to strike princes for
   equity, by defaming their administration or by any secret attempts
   against them to strike at them, as the ten tribes that revolted
   reflected upon Solomon for imposing necessary taxes. Some read it, Nor
   to strike the ingenuous for equity. Magistrates must take heed that
   none suffer under them for well doing; nor must parents provoke their
   children to wrath by unjust rebukes.

   27 He that hath knowledge spareth his words: and a man of understanding
   is of an excellent spirit.   28 Even a fool, when he holdeth his peace,
   is counted wise: and he that shutteth his lips is esteemed a man of
   understanding.

   Two ways a man may show himself to be a wise man:--1. By the good
   temper, the sweetness and the sedateness, of his mind: A man of
   understanding is of an excellent spirit, a precious spirit (so the word
   is); he is one that looks well to his spirit, that it be as it should
   be, and so keeps it in an even frame, easy to himself and pleasant to
   others. A gracious spirit is a precious spirit, and renders a man
   amiable and more excellent than his neighbour. He is of a cool spirit
   (so some read it), not heated with passion, nor put into any tumult or
   disorder by the impetus of any corrupt affection, but even and stayed.
   A cool head with a warm heart is an admirable composition. 2. By the
   good government of his tongue. (1.) A wise man will be of few words, as
   being afraid of speaking amiss: He that has knowledge, and aims to do
   good with it, is careful, when he does speak to speak to the purpose,
   and says little in order that he may take time to deliberate. He spares
   his words, because they are better spared than ill-spent. (2.) This is
   generally taken for such a sure indication of wisdom that a fool may
   gain the reputation of being a wise man if he have but wit enough to
   hold his tongue, to hear, and see, and say little. If a fool hold his
   peace, men of candour will think him wise, because nothing appears to
   the contrary, and because it will be thought that he is making
   observations on what others say, and gaining experience, and is
   consulting with himself what he shall say, that he may speak
   pertinently. See how easy it is to gain men's good opinion and to
   impose upon them. But when a fool holds his peace God knows his heart,
   and the folly that is bound up there; thoughts are words to him, and
   therefore he cannot be deceived in his judgment of men.
     __________________________________________________________________

P R O V E R B S

  CHAP. XVIII.

    Wisdom and Folly.

   1 Through desire a man, having separated himself, seeketh and
   intermeddleth with all wisdom.

   The original here is difficult, and differently understood. 1. Some
   take it as a rebuke to an affected singularity. When men take a pride
   in separating themselves from the sentiments and society of others, in
   contradicting all that has been said before them and advancing new
   notions of their own, which, though ever so absurd, they are wedded to,
   it is to gratify a desire or lust of vain-glory, and they are seekers
   and meddlers with that which does not belong to them. He seeks
   according to his desire, and intermeddles with every business, pretends
   to pass a judgment upon every man's matter. He is morose and
   supercilious. Those generally are so that are opinionative and
   conceited, and they thus make themselves ridiculous, and are vexatious
   to others. 2. Our translation seems to take it as an excitement to
   diligence in the pursuit of wisdom. If we would get knowledge or grace,
   we must desire it, as that which we need and which will be of great
   advantage to us, 1 Cor. xii. 31. We must separate ourselves from all
   those things which would divert us from or retard us in the pursuit,
   retire out of the noise of this world's vanities, and then seek and
   intermeddle with all the means and instructions of wisdom, be willing
   to take pains and try all the methods of improving ourselves, be
   acquainted with a variety of opinions, that we may prove all things and
   hold fast that which is good.

   2 A fool hath no delight in understanding, but that his heart may
   discover itself.

   A fool may pretend to understanding, and to seek and intermeddle with
   the means of it, but, 1. He has no true delight in it; it is only to
   please his friends or save his credit; he does not love his book, nor
   his business, nor his Bible, nor his prayers; he would rather be
   playing the fool with his sports. Those who take no pleasure in
   learning or religion will make nothing to purpose of either. No
   progress is made in them if they are a task and a drudgery. 2. He has
   no good design in it, only that his heart may discover itself, that he
   may have something to make a show with, something wherewith to varnish
   his folly, that that may pass off the better, because he loves to hear
   himself talk.

   3 When the wicked cometh, then cometh also contempt, and with ignominy
   reproach.

   This may include a double sense:--1. That wicked people are scornful
   people, and put contempt upon others. When the wicked comes into any
   company, comes into the schools of wisdom or into the assemblies for
   religious worship, then comes contempt of God, of his people and
   ministers, and of every thing that is said and done. You can expect no
   other from those that are profane than that they will be scoffers; they
   will be an ignominy and reproach; they will flout and jeer every thing
   that is serious and grave. But let not wise and good men regard it, for
   the proverb of the ancients says, such wickedness proceeds from the
   wicked. 2. That wicked people are shameful people, and bring contempt
   upon themselves, for God has said that those who despise him shall be
   lightly esteemed. As soon as ever sin entered shame followed it, and
   sinners make themselves despicable. Nor do they only draw contempt upon
   themselves, but they bring ignominy and reproach upon their families,
   their friends, their ministers, and all that are in any way related to
   them. Those therefore who would secure their honour must retain their
   virtue.

The Language of Folly.

   4 The words of a man's mouth are as deep waters, and the wellspring of
   wisdom as a flowing brook.

   The similitudes here seem to be elegantly transposed. 1. The
   well-spring of wisdom is as deep waters. An intelligent knowing man has
   in him a good treasure of useful things, which furnishes him with
   something to say upon all occasions that is pertinent and profitable.
   This is as deep waters, which make no noise, but never run dry. 2. The
   words of such a man's mouth are as a flowing brook. What he sees cause
   to speak flows naturally from him and with a great deal of ease, and
   freedom, and natural fluency; it is clean and fresh, it is cleansing
   and refreshing; from his deep waters there flows what there is occasion
   for, to water those about him, as the brooks do the low grounds.

   5 It is not good to accept the person of the wicked, to overthrow the
   righteous in judgment.

   This justly condemns those who, being employed in the administration of
   justice, pervert judgment, 1. By conniving at men's crimes, and
   protecting and countenancing them in oppression and violence, because
   of their dignity, or wealth, or some personal kindness they have for
   them. Whatever excuses men may make for it, certainly it is not good
   thus to accept the person of the wicked; it is an offence to God, an
   affront to justice, a wrong to mankind, and a real service done to the
   kingdom of sin and Satan. The merits of the cause must be regarded, not
   the person. 2. By giving a cause against justice and equity, because
   the person is poor and low in the world, or not of the same party or
   persuasion, or a stranger of another country. This is overthrowing the
   righteous in judgment, who ought to be supported, and whom God will
   make to stand.

   6 A fool's lips enter into contention, and his mouth calleth for
   strokes.   7 A fool's mouth is his destruction, and his lips are the
   snare of his soul.

   Solomon has often shown what mischief bad men do to others with their
   ungoverned tongues; here he shows what mischief they do to themselves.
   1. They embroil themselves in quarrels: A fool's lips, without any
   cause or call, enter into contention, by advancing foolish notions
   which others find themselves obliged to oppose, and so a quarrel is
   begun, or by giving provoking language, which will be resented, and
   satisfaction demanded, or by setting men at defiance, and bidding them
   do if they dare. Proud, and passionate men, and drunkards, are fools,
   whose lips enter into contention. A wise man may, against his will, be
   drawn into a quarrel, but he is a fool that of choice enters into it
   when he might avoid it, and he will repent it when it is too late. 2.
   They expose themselves to correction: The fool's mouth does, in effect,
   call for strokes; he has said that which deserves to be punished with
   strokes, and is still saying that which needs to be checked, and
   restrained with strokes, as Ananias unjustly commanded that Paul should
   be smitten on the mouth. 3. They involve themselves in ruin: A fool's
   mouth, which has been, or would have been, the destruction of others,
   proves at length his own destruction, perhaps from men. Shimei's mouth
   was his own destruction, and Adonijah's, who spoke against his own
   head. And when a fool, by his foolish speaking, has run himself into a
   premunire, and thinks to bring himself off by justifying or excusing
   what he has said, his defence proves his offence, and his lips are
   still the snare of his soul, entangling him yet more and more. However,
   when men by their evil words shall be condemned at God's bar their
   mouths will be their destruction, and it will be such an aggravation of
   their ruin as will not admit one drop of water, one drop of comfort, to
   cool their tongue, which is their snare and will be their tormentor.

   8 The words of a talebearer are as wounds, and they go down into the
   innermost parts of the belly.

   Tale-bearers are those who secretly carry stories from house to house,
   which perhaps have some truth in them, but are secrets not fit to be
   told, or are basely misrepresented, and false colours put upon them,
   and are all told with design to blast men's reputation, to break their
   friendship, to make mischief between relations and neighbours, and set
   them at variance. Now the words of such are here said to be, 1. Like as
   when men are wounded (so the margin reads it); they pretend to be very
   much affected with the miscarriages of such and such, and to be in pain
   for them, and pretend that it is with the greatest grief and reluctance
   imaginable that they speak of them. They look as if they themselves
   were wounded by it, whereas really they rejoice in iniquity, are fond
   of the story, and tell it with pride and pleasure. Thus their words
   seem; but they go down as poison into the innermost parts of the belly,
   the pill being thus gilded, thus sugared. 2. As wounds (so the text
   reads it), as deep wounds, deadly wounds, wounds in the innermost parts
   of the belly; the venter medius vel infimus--the middle or lower belly,
   the thorax or the abdomen, in either of which wounds are mortal. The
   words of the tale-bearer wound him of whom they are spoken, his credit
   and interest, and him to whom they are spoken, his love and charity.
   They occasion sin to him, which is a wound to the conscience. Perhaps
   he seems to slight them, but they would insensibly, by alienating his
   affections from one he ought to love.

Folly and Pride Exposed.

   9 He also that is slothful in his work is brother to him that is a
   great waster.

   Note, 1. Prodigality is very bad husbandry. Those are not only justly
   branded as fools among men, but will give an uncomfortable account to
   God of the talents they are entrusted with, who are wasters of their
   estates, who live above what they have, spend and give more than they
   can afford, and so, in effect, throw away what they have, and suffer it
   to run to waste. 2. Idleness is no better. He that is remiss in his
   work, whose hands hang down (so the word signifies), that stands, as we
   may, with his thumbs in his mouth, that neglects his business, does it
   not at all, or as if he did it not, he is own brother to him that is a
   prodigal, that is, he is as much a fool and in as sure and ready a way
   to poverty; one scatters what he has, the other lets it run through his
   fingers. The observation is too true in the affairs of religion; he
   that is trifling and careless in praying and hearing is brother to him
   that does not pray or hear at all; and omissions of duty and in duty
   are as fatal to the soul as commissions of sin.

   10 The name of the Lord is a strong tower: the righteous runneth into
   it, and is safe.

   Here is, 1. God's sufficiency for the saints: His name is a strong
   tower for them, in which they may take rest when they are weary and
   take sanctuary when they are pursued, where they may be lifted up above
   their enemies and fortified against them. There is enough in God, and
   in the discoveries which he has made of himself to us, to make us easy
   at all times. The wealth laid up in this tower is enough to enrich
   them, to be a continual feast and a continuing treasure to them. The
   strength of this tower is enough to protect them; the name of the Lord
   is all that whereby he has made himself known as God, and our God, not
   only his titles and attributes, but his covenant and all the promises
   of it; these make up a tower, a strong tower, impenetrable,
   impregnable, for all God's people. 2. The saints' security in God. It
   is a strong tower to those who know how to make use of it as such. The
   righteous, by faith and prayer, devotion towards God and dependence on
   him, run into it, as their city of refuge. Having made sure their
   interest in God's name, they take the comfort and benefit of it; they
   go out of themselves, retire from the world, live above, dwell in God
   and God in them, and so they are safe, they think themselves so, and
   they shall find themselves so.

   11 The rich man's wealth is his strong city, and as an high wall in his
   own conceit.

   Having described the firm and faithful defence of the righteous man (v.
   10), Solomon here shows what is the false and deceitful defence of the
   rich man, that has his portion and treasure in the things of this
   world, and sets his heart upon them. His wealth is as much his
   confidence, and he expects as much from it, as a godly man from his
   God. See, 1. How he supports himself. He makes his wealth his city,
   where he dwells, where he rules, with a great deal of self-complacency,
   as if he had a whole city under his command. It is his strong city, in
   which he intrenches himself, and then sets danger at defiance, as if
   nothing could hurt him. His scales are his pride; his wealth is his
   wall in which he encloses himself, and he thinks it a high wall, which
   cannot be scaled or got over, Job xxxi. 24; Rev. xviii. 7. 2. How
   herein he cheats himself. It is a strong city, and a high wall, but it
   is so only in his own conceit; it will not prove to be really so, but
   like the house built on the sand, which will fail the builder when he
   most needs it.

   12 Before destruction the heart of man is haughty, and before honour is
   humility.

   Note, 1. Pride is the presage of ruin, and ruin will at last be the
   punishment of pride; for before destruction men are commonly so
   infatuated by the just judgment of God that they are more haughty than
   ever, that their ruin may be the sorer and the more surprising. Of, if
   that do not always hold, yet after the heart has been lifted up with
   pride, a fall comes, ch. xvi. 18. 2. Humility is the presage of honour
   and prepares men for it, and honour shall at length be the reward of
   humility, as he had said before, ch. xv. 33. That has need to be often
   said which men are so loth to believe.

   13 He that answereth a matter before he heareth it, it is folly and
   shame unto him.

   See here how men often expose themselves by that very thing by which
   they hope to gain applause. 1. Some take a pride in being quick. They
   answer a matter before they hear it, hear it out, nay, as soon as they
   but hear of it. They think it is their honour to take up a cause
   suddenly; and, when they have heard one side, they think the matter so
   plain that they need not trouble themselves to hear the other; they are
   already apprized of it, and masters of all the merits of the cause.
   Whereas, though a ready wit is an agreeable thing to play with, it is
   solid judgment and sound wisdom that do business. 2. Those that take a
   pride in being quick commonly fall under the just reproach of being
   impertinent. It is folly for a man to go about to speak to a thing
   which he does not understand, or to pass sentence upon a matter which
   he is not truly and fully informed of, and has not patience to make a
   strict enquiry into; and, if it be folly, it is and will be shame.

Miscellaneous Maxims.

   14 The spirit of a man will sustain his infirmity; but a wounded spirit
   who can bear?

   Note, 1. Outward grievances are tolerable as long as the mind enjoys
   itself and is at ease. Many infirmities, many calamities, we are liable
   to in this world, in body, name, and estate, which a man may bear, and
   bear up under, if he have but good conduct and courage, and be able to
   act with reason and resolution, especially if he have a good
   conscience, and the testimony of that be for him; and, if the spirit of
   a man will sustain the infirmity, much more will the spirit of a
   Christian, or rather the Spirit of God witnessing and working with our
   spirits in a day of trouble. 2. The grievances of the spirit are of all
   others most heavy, and hardly to be borne; these make sore the
   shoulders which should sustain the other infirmities. If the spirit be
   wounded by the disturbance of the reason, dejection under the trouble,
   whatever it is, and despair of relief, if the spirit be wounded by the
   amazing apprehensions of God's wrath for sin, and the fearful
   expectations of judgment and fiery indignation, who can bear this?
   Wounded spirits cannot help themselves, nor do others know how to help
   them. It is therefore wisdom to keep conscience void of offence.

   15 The heart of the prudent getteth knowledge; and the ear of the wise
   seeketh knowledge.

   Note, 1. Those that are prudent will seek knowledge, and apply their
   ear and heart to the pursuit of it, their ear to attend to the means of
   knowledge and their heart to mix faith with what they hear and make a
   good improvement of it. Those that are prudent do not think they have
   prudence enough, but still see they have need of more; and the more
   prudent a man is the more inquisitive will he be after knowledge, the
   knowledge of God and his duty, and the way to heaven, for that is the
   best knowledge. 2. Those that prudently seek knowledge shall certainly
   get knowledge, for God never said to such, Seek in vain, but, Seek and
   you shall find. If the ear seeks it, the heart gets it, and keeps it,
   and is enriched by it. We must get knowledge, not only into our heads,
   but into our hearts, get the savour and relish of it, apply what we
   know to ourselves and experience the power and influence of it.

   16 A man's gift maketh room for him, and bringeth him before great men.

   Of what great force gifts (that is, bribes) are he had intimated
   before, ch. xvii. 8, 23. Here he shows the power of gifts, that is,
   presents made even by inferiors to those that are above them and have
   much more than they have. A good present will go far, 1. Towards a
   man's liberty: A man's gift, if he be in prison, may procure his
   enlargement; there are courtiers, who, if they use their interest even
   for oppressed innocency, expect to receive a gratuity for it. Or, if a
   mean man know not how to get access to a great man, he may do it by a
   fee to his servants or a present to himself; those will make room for
   him. 2. Towards his preferment. It will bring him to sit among great
   men, in honour and power. See how corrupt the world is when men's gifts
   will not do, though ever so great; nay, will gain that for them which
   they are unworthy of and unfit for; and no wonder that those take
   bribes in their offices who gave bribes for them. Vendere jura potest,
   emerat ille prius--He that bought law can sell it.

   17 He that is first in his own cause seemeth just; but his neighbour
   cometh and searcheth him.

   This shows that one tale is good till another is told. 1. He that
   speaks first will be sure to tell a straight story, and relate that
   only which makes for him, and put the best colour he can upon it, so
   that his cause shall appear good, whether it really be so or no. 2. The
   plaintiff having done his evidence, it is fit that the defendant should
   be heard, should have leave to confront the witnesses and cross-examine
   them, and show the falsehood and fallacy of what has been alleged,
   which perhaps may make the matter appear quite otherwise than it did.
   We must therefore remember that we have two ears, to hear both sides
   before we give judgment.

   18 The lot causeth contentions to cease, and parteth between the
   mighty.

   Note, 1. Contentions commonly happen among the mighty, that are jealous
   for their honour and right and stand upon the punctilios of both, that
   are confident of their being able to make their part good and therefore
   will hardly condescend to the necessary terms of an accommodation;
   whereas those that are poor are forced to be peaceable, and sit down
   losers. 2. Even the contentions of the mighty may be ended by lot if
   they cannot otherwise be compromised, and sometimes better so than by
   arguments which are endless, or concessions which they are loth to
   stoop to, whereas it is no disparagement to a man to acquiesce in the
   determination of the lot when once it is referred to that. To prevent
   quarrels Canaan was divided by lot; and, if lusory lots had not
   profaned this way of appeal to Providence, perhaps it might be very
   well used now for the deciding of many controversies, both to the
   honour of God and the satisfaction of the parties, provided it were
   done with prayer and due solemnity, this and some other scriptures
   seeming to direct to it, especially Acts i. 26. If the law be a lottery
   (as some have called it), it were as well that a lottery were the law.

   19 A brother offended is harder to be won than a strong city: and their
   contentions are like the bars of a castle.

   Note, 1. Great care must be taken to prevent quarrels among relations,
   and those that are under special obligation to each other, not only
   because they are most unnatural and unbecoming, but because between
   such things are commonly taken most unkindly, and resentments are apt
   to be carried too far. Wisdom and grace would indeed make it most easy
   to us to forgive our relations and friends if they offend us, but
   corruption makes it most difficult to forgive them; let us therefore
   take heed of disobliging a brother, or one that has been as a brother;
   ingratitude is very provoking. 2. Great pains must be taken to
   compromise matters in variance between relations, with all speed,
   because it is a work of so much difficulty, and consequently the more
   honourable if it be done. Esau was a brother offended, and seemed
   harder to be won than a strong city, yet by a work of God upon his
   heart, in answer to Jacob's prayer, he was won.

   20 A man's belly shall be satisfied with the fruit of his mouth; and
   with the increase of his lips shall he be filled.

   Note, 1. Our comfort depends very much upon the testimony of our own
   consciences, for us or against us. The belly is here put for the
   conscience, as ch. xx. 27. Now it is of great consequence to us whether
   that be satisfied, and what that is filled with, for, accordingly, will
   our satisfaction be and our inward peace. 2. The testimony of our
   consciences will be for us, or against us, according as we have or have
   not governed our tongues well. According as the fruit of the mouth is
   good or bad, unto iniquity or unto righteousness, so the character of
   the man is, and consequently the testimony of his conscience concerning
   him. "We ought to take as great care about the words we speak as we do
   about the fruit of our trees or the increase of the earth, which we are
   to eat; for, according as they are wholesome or unwholesome, so will
   the pleasure or the pain be wherewith we shall be filled." So bishop
   Patrick.

   21 Death and life are in the power of the tongue: and they that love it
   shall eat the fruit thereof.

   Note, 1. A man may do a great deal of good, or a great deal of hurt,
   both to others and to himself, according to the use he makes of his
   tongue. Many a one has been his own death by a foul tongue, or the
   death of others by a false tongue; and, on the contrary, many a one has
   saved his own life, or procured the comfort of it, by a prudent gentle
   tongue, and saved the lives of others by a seasonable testimony or
   intercession for them. And, if by our words we must be justified or
   condemned, death and life are, no doubt, in the power of the tongue.
   Tongues were Æsop's best meat, and his worst. 2. Men's words will be
   judged of by the affections with which they speak; he that not only
   speaks aright (which a bad man may do to save his credit or please his
   company), but loves to speak so, speaks well of choice, and with
   delight, to him it will be life; and he that not only speaks amiss
   (which a good man may do through inadvertency), but loves to speak so
   (Ps. lii. 4), to him it will be death. As men love it they shall eat
   the fruit of it.

   22 Whoso findeth a wife findeth a good thing, and obtaineth favour of
   the Lord.

   Note, 1. A good wife is a great blessing to a man. He that finds a wife
   (that is, a wife indeed; a bad wife does not deserve to be called by a
   name of so much honour), that finds a help meet for him (that is a wife
   in the original acceptation of the word), that sought such a one with
   care and prayer and has found what he sought, he has found a good
   thing, a jewel of great value, a rare jewel; he has found that which
   will not only contribute more than any thing to his comfort in this
   life, but will forward him in the way to heaven. 2. God is to be
   acknowledged in it with thankfulness; it is a token of his favour, and
   a happy pledge of further favours; it is a sign that God delights in a
   man to do him good and has mercy in store for him; for this, therefore,
   God must be sought unto.

   23 The poor useth intreaties; but the rich answereth roughly.

   Note, 1. Poverty, though many inconveniences to the body attend it, has
   often a good effect upon the spirit, for it makes men humble and
   submissive, and mortifies their pride. It teaches them to use
   entreaties. When necessity forces men to beg it tells them they must
   not prescribe or demand, but take what is given them and be thankful.
   At the throne of God's grace we are all poor, and must use entreaties,
   not answer, but make application, must sue sub forma pauperis--as a
   pauper. 2. A prosperous condition, though it has many advantages, has
   often this mischief attending it, that it makes men proud, haughty, and
   imperious: The rich answers the entreaties of the poor roughly, as
   Nabal answered David's messengers with railing. It is a very foolish
   humour of some rich men, especially those who have risen from little,
   that they think their riches will warrant them to give hard words, and,
   even where they not design any rough dealing, that it becomes them to
   answer roughly, whereas gentlemen ought to be gentle, Jam. iii. 17.

   24 A man that hath friends must shew himself friendly: and there is a
   friend that sticketh closer than a brother.

   Solomon here recommends friendship to us, and shows, 1. What we must do
   that we may contract and cultivate friendship; we must show ourselves
   friendly. Would we have friends and keep them, we must not only not
   affront them, or quarrel with them, but we must love them, and make it
   appear that we do so by all expressions that are endearing, by being
   free with them, pleasing to them, visiting them and bidding them
   welcome, and especially by doing all the good offices we can and
   serving them in every thing that lies in our power; that is showing
   ourselves friendly.


   Si vis amari, ama--

   If you wish to gain affection, bestow it.--Sen.

   Ut ameris, amabilis esto--

   The way to be beloved is to be lovely.--Ovid.

   2. That it is worth while to do so, for we may promise ourselves a
   great deal of comfort in a true friend. A brother indeed is born for
   adversity, as he had said, ch. xvii. 17. In our troubles we expect
   comfort and relief from our relations, but sometimes there is a friend,
   that is nothing akin to us, the bonds of whose esteem and love prove
   stronger than those of nature, and, when it comes to the trial, will do
   more for us than a brother will. Christ is a friend to all believers
   that sticks closer than a brother; to him therefore let them show
   themselves friendly.
     __________________________________________________________________

P R O V E R B S

  CHAP. XIX.

    The Disadvantages of Poverty.

   1 Better is the poor that walketh in his integrity, than he that is
   perverse in his lips, and is a fool.

   Here see, 1. What will be the credit and comfort of a poor man, and
   make him more excellent than his neighbour, though his poverty may
   expose him to contempt and may dispirit him. Let him be honest and walk
   in integrity, let him keep a good conscience and make it appear that he
   does so, let him always speak and act with sincerity when he is under
   the greatest temptations to dissemble and break his word, and then let
   him value himself upon that, for all wise and good men will value him.
   He is better, has a better character, is in a better condition, is
   better beloved, and lives to better purpose, than many a one that looks
   great and makes a figure. 2. What will be the shame of a rich man,
   notwithstanding all his pomp. If he have a shallow head and an evil
   tongue, if he is perverse in his lips and is a fool, if he is a wicked
   man and gets what he has by fraud and oppression, he is a fool, and an
   honest poor man is to be preferred far before him.

   2 Also, that the soul be without knowledge, it is not good; and he that
   hasteth with his feet sinneth.

   Two things are here declared to be of bad consequence:--1. Ignorance:
   To be without the knowledge of the soul is not good, so some read it.
   Know we not our own selves, our own hearts? A soul without knowledge is
   not good; it is a great privilege that we have souls, but, if these
   souls have not knowledge, what the better are we? If man has not
   understanding, he is as the beasts, Ps. xlix. 20. An ignorant soul
   cannot be a good soul. That the soul be without knowledge is not safe,
   nor pleasant; what good can the soul do, of what is it good for, if it
   be without knowledge? 2. Rashness. He that hastes with his feet (that
   does things inconsiderately and with precipitation, and will not take
   time to ponder the path of his feet) sins; he cannot but often miss the
   mark and take many a false step, which those prevent that consider
   their ways. As good not know as not consider.

   3 The foolishness of man perverteth his way: and his heart fretteth
   against the Lord.

   We have here two instances of men's folly:--1. That they bring
   themselves into straits and troubles, and run themselves a-ground, and
   embarrass themselves: The foolishness of man perverts his way. Men meet
   with crosses and disappointments in their affairs, and things do not
   succeed as they expected and wished, and it is owing to themselves and
   their own folly; it is their own iniquity that corrects them. 2. That
   when they have done so they lay the blame upon God, and their hearts
   fret against him, as if he had done them wrong, whereas really they
   wrong themselves. In fretting, we are enemies to our own peace, and
   become self-tormentors; in fretting against the Lord we affront him,
   his justice, goodness, and sovereignty; and it is very absurd to take
   occasion from the trouble which we pull upon our own heads by our
   wilfulness, or neglect, to quarrel with him, when we ought to blame
   ourselves, for it is our own doing. See Isa. l. 1.

   4 Wealth maketh many friends; but the poor is separated from his
   neighbour.

   Here, 1. We may see how strong men's love of money is, that they will
   love any man, how undeserving soever he be otherwise, if he has but a
   deal of money and is free with it, so that they may hope to be the
   better for it. Wealth enables a man to send many presents, make many
   entertainments, and do many good offices, and so gains him many
   friends, who pretend to love him, for they flatter him and make their
   court to him, but really love what he has, or rather love themselves,
   hoping to get by him. 2. We may see how weak men's love of one another
   is. He who, while he prospered, was beloved and respected, if he fall
   into poverty is separated from his neighbour, is not owned nor looked
   upon, not visited nor regarded, is bidden to keep his distance and told
   he is troublesome. Even one that has been his neighbour and
   acquaintance will turn his face from him and pass by on the other side.
   Because men's consciences tell them they ought to relieve and succour
   such, they are willing to have this excuse, that they did not see them.

   5 A false witness shall not be unpunished, and he that speaketh lies
   shall not escape.

   Here we have, 1. The sins threatened--bearing false witness in judgment
   and speaking lies in common conversation. Men could not arrive at such
   a pitch of impiety as to bear false witness (where to the guilt of a
   lie is added that of perjury and injury) if they had not advanced to it
   by allowing themselves to speak untruths in jest and banter, or under
   pretence of doing good. Thus men teach their tongues to speak lies,
   Jer. ix. 5. Those that will take a liberty to tell lies in discourse
   are in a fair way to be guilty of the greater wickedness of
   false-witness-bearing, whenever they are tempted to it, though they
   seemed to detest it. Those that can swallow a false word debauch their
   consciences, so that a false oath will not choke them. 2. The
   threatening itself: They shall not go unpunished; they shall not
   escape. This intimates that that which emboldens them in the sin is the
   hope of impunity, it being a sin which commonly escapes punishment from
   men, though the law is strict, Deut. xix. 18, 19. But it shall not
   escape the righteous judgment of God, who is jealous, and will not
   suffer his name to be profaned; we know where all liars will have their
   everlasting portion.

   6 Many will intreat the favour of the prince: and every man is a friend
   to him that giveth gifts.   7 All the brethren of the poor do hate him:
   how much more do his friends go far from him? he pursueth them with
   words, yet they are wanting to him.

   These two verses are a comment upon v. 4, and show, 1. How those that
   are rich and great are courted and caressed, and have suitors and
   servants in abundance. The prince that has power in his hand, and
   preferments at his disposal, has his gate and his ante-chamber thronged
   with petitioners, that are ready to adore him for what they can get.
   Many will entreat his favour, and think themselves happy in it. Even
   great men are humble suppliants to the prince. How earnest then should
   we be for the favour of God, which is far beyond that of any earthly
   prince. But, it should seem, liberality will go further than majesty
   itself to gain respect, for there are many that court the prince, but
   every man is a friend to him that gives gifts; not only those that have
   received, or do expect, gifts from him, will, as friends, be ready to
   serve him, but others also will, as friends, give him their good word.
   Prodigals, who are foolishly free of what they have, will have many
   hangers-on who will cry them up as long as it lasts, but will leave
   them when it is done. Those that are prudently generous make an
   interest by it which may stand them in good stead; those that are
   accounted benefactors exercise an authority which may give them an
   opportunity of doing good, Luke xxii. 25. 2. How those that are poor
   and low are slighted and despised. Men may, if they please, court the
   prince, and the princely, but they may not trample upon the poor and
   look at them with disdain. Yet so it often is: All the brethren of the
   poor do hate him; even his own relations are shy of him, because he is
   needy and craving, and expects something from them, and because they
   look upon him as a blemish to their family; and then no marvel if
   others of his friends, that were nothing akin to him, go far from him,
   to get out of his way. He pursues them with words, hoping to prevail
   with them by his importunity to be kind to him, but all in vain; they
   have nothing for him. They pursue him with words (so some understand
   it), to excuse themselves from giving him any thing; they tell him that
   he is idle and impertinent, that he has brought himself into poverty,
   and therefore ought not to be relieved; as Nabal said to David's
   messengers: "There are many servants now a days that run away from
   their masters; and how do I know but that David may be one of them?"
   Let poor people therefore make God their friend, pursue him with their
   prayers, and he will not be wanting to them.

Domestic Grievances.

   8 He that getteth wisdom loveth his own soul: he that keepeth
   understanding shall find good.

   Those are here encouraged, 1. That take pains to get wisdom, to get
   knowledge, and grace, and acquaintance with God; those that do so show
   that they love their own souls, and will be found to have done
   themselves the greatest kindness imaginable. No man ever hated his own
   flesh, but loves that, yet many are wanting in love to their own souls,
   for only those love their souls, and consequently love themselves,
   aright, that get wisdom, true wisdom. 2. That take care to keep it when
   they have got it; it is health, and wealth, and honour, and all, to the
   soul, and therefore he that keeps understanding, as he shows that he
   loves his own soul, so he shall certainly find good, all good. He that
   retains the good lessons he has learnt, and orders his conversation
   according to them, shall find the benefit and comfort of it in his own
   soul and shall be happy here and for ever.

   9 A false witness shall not be unpunished, and he that speaketh lies
   shall perish.

   Here is, 1. A repetition of what was said before (v. 5), for we have
   need to be again and again warned of the danger of the sin of lying and
   false-witness-bearing, since nothing is of more fatal consequence. 2.
   An addition to it in one word; there it was said, He that speaks lies
   shall not escape, and intimated that he shall be punished. Here it is
   said, His punishment shall be such as will be his destruction: he shall
   perish; the lies he forged against others will be his own ruin. It is a
   damning destroying sin.

   10 Delight is not seemly for a fool; much less for a servant to have
   rule over princes.

   Note, 1. Pleasure and liberty ill become a fool: Delight is not seemly
   for such a one. A man that has not wisdom and grace has no right nor
   title to true joy, and therefore it is unseemly. It ill becomes those
   that do not delight in God to delight in any thing, nor how to manage
   themselves, and therefore they do but expose themselves. It becomes
   ungracious fools to be afflicted, and mourn, and weep, not to laugh and
   be merry; rebukes are more proper for them than delights. Delight is
   seemly for a man of business, to refresh him when he is fatigued, but
   not for a fool, that lives an idle life and abuses his recreations. The
   prosperity of fools discovers their folly and destroys them. 2. Power
   and honour ill become a man of a servile spirit. Nothing is more
   unseemly than for a servant to have rule over princes; it is absurd in
   itself, and very preposterous, for none are so insolent and intolerable
   as a beggar on horseback, a servant when he reigns, ch. xxx. 22. It is
   very unseemly for one that is a servant to sin and his lusts to rule
   over and oppress those that are God's freemen and made kings and
   priests to him.

   11 The discretion of a man deferreth his anger; and it is his glory to
   pass over a transgression.

   A wise man will observe these two rules about his anger: 1. Not to be
   over-hasty in his resentments: Discretion teaches us to defer our
   anger, to defer the admission of it till we have thoroughly considered
   all the merits of the provocation, seen them in a true light and
   weighed them in a just balance; and then to defer the prosecution of it
   till there be no danger of running into any indecencies. Plato said to
   his servant, "I would beat thee, but that I am angry." Give it time,
   and it will cool. 2. Not to be over-critical in his resentments.
   Whereas it is commonly looked upon as a piece of ingenuity to apprehend
   an affront quickly, it is here made a man's glory to pass over a
   transgression, to appear as if he did not see it (Ps. xxxviii. 13), or,
   if he sees fit to take notice of it, yet to forgive it and meditate no
   revenge.

   12 The king's wrath is as the roaring of a lion; but his favour is as
   dew upon the grass.

   This is to the same purport with what we had ch. xvi. 14, 15, and the
   design of it is, 1. To make kings wise and considerate in dispensing
   their frowns and smiles. They are not like those of common persons;
   their frowns are very terrible and their smiles very comfortable, and
   therefore it concerns them to be very careful that they never frighten
   a good man from doing well with their frowns, nor ever give countenance
   to a wicked man in doing ill with their smiles, for then they abuse
   their influence, Rom. xiii. 3. 2. To make subjects faithful and dutiful
   to their princes. Let them be restrained from all disloyalty by the
   consideration of the dreadful consequence of having the government
   against them; and let them be encouraged in all good services to the
   public by the hopes of the favour of their prince. Christ is a King
   whose wrath against his enemies will be as the roaring of a lion (Rev.
   x. 3) and his favour to his own people as the refreshing dew, Ps.
   lxxii. 6.

   13 A foolish son is the calamity of his father: and the contentions of
   a wife are a continual dropping.

   It is an instance of the vanity of the world that we are liable to the
   greatest grief in those things wherein we promise ourselves the
   greatest comfort. It is as it proves. What greater temporal comfort can
   a man have than a good wife and good children? Yet, 1. A foolish son is
   a great affliction, and may make a man wish a thousand times he had
   been written childless. A son that will apply himself to no study or
   business, that will take no advice, that lives a lewd, loose, rakish
   life, and spends what he has extravagantly, games it away and wastes it
   in the excess of riot, or that is proud, foppish, and conceited, such a
   one is the grief of his father, because he is the disgrace, and is
   likely to be the ruin, of his family. He hates all his labour, when he
   sees to whom he must leave the fruit of it. 2. A cross peevish wife is
   as great an affliction: Her contentions are continual; every day, and
   every hour in the day, she finds some occasion to make herself and
   those about her uneasy. Those that are accustomed to chide never want
   something or other to chide at; but it is a continual dropping, that
   is, a continual vexation, as it is to have a house so much out of
   repair that it rains in and a man cannot lie dry in it. That man has an
   uncomfortable life, and has need of a great deal of wisdom and grace to
   enable him to bear his affliction and do his duty, who has a sot for
   his son and a scold for his wife.

   14 House and riches are the inheritance of fathers: and a prudent wife
   is from the Lord.

   Note, 1. A discreet and virtuous wife is a choice gift of God's
   providence to a man--a wife that is prudent, in opposition to one that
   is contentious, v. 13. For, though a wife that is continually finding
   fault may think it is her wit and wisdom to be so, it is really her
   folly; a prudent wife is meek and quiet, and makes the best of every
   thing. If a man has such a wife, let him not ascribe it to the wisdom
   of his own choice or his own management (for the wisest have been
   deceived both in and by a woman), but let him ascribe it to the
   goodness of God, who made him a help meet for him, and perhaps by some
   hits and turns of providence that seemed casual brought her to him.
   Every creature is what he makes it. Happy marriages, we are sure, are
   made in heaven; Abraham's servant prayed in the belief of this, Gen.
   xxiv. 12. 2. It is a more valuable gift than house and riches,
   contributes more to the comfort and credit of a man's life and the
   welfare of his family, is a greater token of God's favour, and about
   which the divine providence is in a more especial manner conversant. A
   good estate may be the inheritance of fathers, which, by the common
   direction of Providence, comes in course to a man; but no man has a
   good wife by descent or entail. Parents that are worldly, in disposing
   of their children, look no further than to match them to house and
   riches, but, if withal it be to a prudent wife, let God have the glory.

Circumspection and Charity.

   15 Slothfulness casteth into a deep sleep; and an idle soul shall
   suffer hunger.

   See here the evil of a sluggish slothful disposition. 1. It stupefies
   men, and makes them senseless, and mindless of their own affairs, as
   they were cast into a deep sleep, dreaming much, but doing nothing.
   Slothful people doze away their time, bury their talents, live a
   useless life, and are the unprofitable burdens of the earth; for any
   service they do when they are awake they might as well be always
   asleep. Even their souls are idle and lulled asleep, their rational
   powers chilled and frozen. 2. It impoverishes men and brings them to
   want. Those that will not labour cannot expect to eat, but must suffer
   hunger: An idle soul, one that is idle in the affairs of his soul, that
   takes no care or pains to work out his salvation, shall perish for want
   of that which is necessary to the life and happiness of the soul.

   16 He that keepeth the commandment keepeth his own soul; but he that
   despiseth his ways shall die.

   Here is, 1. The happiness of those that walk circumspectly. Those that
   make conscience of keeping the commandment in every thing, that live by
   rule, as becomes servants and patients, keep their own souls; they
   secure their present peace and future bliss, and provide every way well
   for themselves. If we keep God's word, God's word will keep us from
   every thing really hurtful. 2. The misery of those that live at large
   and never mind what they do: Those that despair their ways shall die,
   shall perish eternally; they are in the high road to ruin. With respect
   to those that are careless about the end of their ways, and never
   consider whither they are going, and about the rule of their ways, that
   will walk in the way of their hearts and after the course of the world
   (Eccl. xi. 9), that never consider what they have done nor what they
   are concerned to do, but walk at all adventures (Lev. xxvi. 21), right
   or wrong, it is all one to them--what can come of this but the greatest
   mischief?

   17 He that hath pity upon the poor lendeth unto the Lord; and that
   which he hath given will he pay him again.

   Here is, I. The duty of charity described. It includes two things:--1.
   Compassion, which is the inward principle of charity in the heart; it
   is to have pity on the poor. Those that have not a penny for the poor,
   yet may have pity for them, a charitable concern and sympathy; and, if
   a man give all his goods to feed the poor and have not this charity in
   his heart, it is nothing, 1 Cor. xiii. 3. We must draw out our souls to
   the hungry, Isa. lviii. 10. 2. Bounty and liberality. We must not only
   pity the poor, but give, according to their necessity and our ability,
   Jam. ii. 15, 16. That which he has given. Margin, His deed. It is
   charity to do for the poor, as well as to give; and thus, if they have
   their limbs and senses, they may be charitable to one another.

   II. The encouragement of charity. 1. A very kind construction shall be
   put upon it. What is given to the poor, or done for them, God will
   place it to account as lent to him, lent upon interest (so the word
   signifies); he takes it kindly, as if it were done to himself, and he
   would have us take the comfort of it and to be as well pleased as ever
   any usurer was when he had let out a sum of money into good hands. 2. A
   very rich recompence shall be made for it: He will pay him again, in
   temporal, spiritual, and eternal blessings. Almsgiving is the surest
   and safest way of thriving.

Miscellaneous Maxims.

   18 Chasten thy son while there is hope, and let not thy soul spare for
   his crying.

   Parents are here cautioned against a foolish indulgence of their
   children that are untoward and viciously inclined, and that discover
   such an ill temper of mind as is not likely to be cured but by
   severity. 1. Do not say that it is all in good time to correct them;
   no, as soon as ever there appears a corrupt disposition in them check
   it immediately, before it gets head, and takes root, and is hardened
   into a habit: Chasten thy son while there is hope, for perhaps, if he
   be let alone awhile, he will be past hope, and a much greater
   chastening will not do that which now a less would effect. It is
   easiest plucking up weeds as soon as they spring up, and the bullock
   that is designed for the yoke should be betimes accustomed to it. 2. Do
   not say that it is a pity to correct them, and that, because they cry
   and beg to be forgiven, you cannot find in your heart to do it. If the
   point can be gained without correction, well and good; but if you find,
   as it often proves, that your forgiving them once, upon a dissembled
   repentance and promise of amendment, does but embolden them to offend
   again, especially if it be a thing that is in itself sinful (as lying,
   swearing, ribaldry, stealing, or the like), in such a case put on
   resolution, and let not thy soul spare for his crying. It is better
   that he should cry under thy rod than under the sword of the
   magistrate, or, which is more fearful, that of divine vengeance.

   19 A man of great wrath shall suffer punishment: for if thou deliver
   him, yet thou must do it again.

   1. As we read this, it intimates, in short, that angry men never want
   woe. Those that are of strong, or rather headstrong, passions, commonly
   bring themselves and their families into trouble by vexatious suits and
   quarrels and the provocations they give; they are still smarting, in
   one instance or other, for their ungoverned heats; and, if their
   friends deliver them out of one trouble, they will quickly involve
   themselves in another, and they must do it again, all which troubles to
   themselves and others would be prevented if they would mortify their
   passions and get the rule of their own spirits. 2. It may as well be
   read, He that is of great wrath (meaning the child that is to be
   corrected and is impatient of rebuke, cries and makes a noise, even
   that wrath of his against the rod of correction) deserves to be
   punished; for, if thou deliver him for the sake of that, thou wilt be
   forced to punish him so much the more next time. A stomachful
   high-spirited child must be subdued betimes, or it will be the worse
   for it.

   20 Hear counsel, and receive instruction, that thou mayest be wise in
   thy latter end.

   Note, 1. It is well with those that are wise in their latter end, wise
   for their latter end, for their future state, wise for another world,
   that are found wise when their latter end comes, wise virgins, wise
   builders, wise stewards, that are wise at length, and understand the
   things that belong to their peace, before they be hidden from their
   eyes. A carnal worldling at his end shall be a fool (Jer. xvii. 11),
   but godliness will prove wisdom at last. 2. Those that would be wise in
   their latter end must hear counsel and receive instruction, in their
   beginnings must be willing to be taught and ruled, willing to be
   advised and reproved, when they are young. Those that would be stored
   in winter must gather in summer.

   21 There are many devices in a man's heart; nevertheless the counsel of
   the Lord, that shall stand.

   Here we have, 1. Men projecting. They keep their designs to themselves,
   but they cannot hide them from God; he knows the many devices that are
   in men's hearts,--devices against his counsels (as those, Ps. ii. 1-3;
   Micah iv. 11),-- devices without his counsel (no regard had to his
   providence, as those Jam. iv. 13, this and the other they will do, and
   not take God along with them),--devices unlike God's counsels; men are
   wavering in their devices, and often absurd and unjust, but God's
   counsels are wise and holy, steady and uniform. 2. God overruling.
   Various men have various designs, according as their inclination or
   interest leads them, but the counsel of the Lord, that shall stand,
   whatever becomes of the devices of men. His counsel often breaks men's
   measures and baffles their devices; but their devices cannot in the
   least alter his counsel, not disturb the proceedings of it, nor put him
   upon new counsels, Isa. xiv. 24; xlvi. 11. What a check does this give
   to politic designing men, who think they can outwit all mankind, that
   there is a God in heaven that laughs at them! Ps. ii. 4. What comfort
   does this speak to all God's people, that all God's purposes, which we
   are sure are right and good, shall be accomplished in due time!

   22 The desire of a man is his kindness: and a poor man is better than a
   liar.

   Note, 1. The honour of doing good is what we may laudably be ambitious
   of. It cannot but be the desire of man, if he have any spark of virtue
   in him, to be kind; one would not covet an estate for any thing so much
   as thereby to be put into a capacity of relieving the poor and obliging
   our friends. 2. It is far better to have a heart to do good and want
   ability for it than have ability for it and want a heart to it: The
   desire of a man to be kind, and charitable, and generous, is his
   kindness, and shall be so construed; both God and man will accept his
   good-will, according to what he has, and will not expect more. A poor
   man, who wishes you well, but can promise you nothing, because he has
   nothing to be kind with, is better than a liar, than a rich man who
   makes you believe he will do mighty things, but, when it comes to the
   setting to, will do nothing. The character of the men of low degree,
   that they are vanity, from whom nothing is expected, is better than
   that of men of high degree, that they are a lie, they deceive those
   whose expectations they raised.

   23 The fear of the Lord tendeth to life: and he that hath it shall
   abide satisfied; he shall not be visited with evil.

   See what those that get by it that live in the fear of God, and always
   make conscience of their duty to him. 1. Safety: They shall not be
   visited with evil; they may be visited with sickness or other
   afflictions, but there shall be no evil in them, nothing to hurt them,
   because nothing to separate them from the love of God, or hurt to the
   soul. 2. Satisfaction: They shall abide satisfied; they shall have
   those comforts which are satisfying, and shall have a constant
   contentment and complacency in them. It is a satisfaction which will
   abide, whereas all the satisfactions of sense are transient and soon
   gone. Satur pernoctabit, non cubabit incoenatus--He shall not go
   supperless to bed; he shall have that which will make him easy and be
   an entertainment to him in his silent and solitary hours, Ps. xvi. 6,
   7. 3. True and complete happiness. Serious godliness has a direct
   tendency to life; to all good, to eternal life; it is the sure and
   ready way to it; there is something in the nature of it fitting men for
   heaven and so leading them to it.

   24 A slothful man hideth his hand in his bosom, and will not so much as
   bring it to his mouth again.

   A sluggard is here exposed as a fool, for, 1. All his care is to save
   himself from labour and cold. See his posture: He hides his hand in his
   bosom, pretends he is lame and cannot work; his hands are cold, and he
   must warm them in his bosom; and, when they are warm there, he must
   keep them so. He hugs himself in his own ease and is resolved against
   labour and hardship. Let those work that love it; for his part he
   thinks there is no such fine life as sitting still and doing nothing.
   2. He will not be at the pains to feed himself, an elegant hyperbole;
   as we say, A man is so lazy that he would not shake fire off him, so
   here, He cannot find in his heart to take his hand out of his bosom,
   no, not to put meat into his own mouth. If the law be so that those
   that will not labour must not eat, he will rather starve than stir.
   Thus his sin is his punishment, and therefore is egregious folly.

   25 Smite a scorner, and the simple will beware: and reprove one that
   hath understanding, and he will understand knowledge.

   Note, 1. The punishment of scorners will be a means of good to others.
   When men are so hardened in wickedness that they will not themselves be
   wrought upon by the severe methods that are used to reclaim and reform
   them, yet such methods must be used for the sake of others, that they
   may hear and fear, Deut. xix. 20. If the scorner will not be recovered
   from his sin, the disease being inveterate, yet the simple will beware
   of venturing upon the sin which exposes men thus. If it cure not the
   infected, it may prevent the spreading of the infection. 2. The reproof
   of wise men will be a means of good to themselves. They need not be
   smitten; a word to the wise is enough. Do but reprove one that has
   understanding and he will so far understand himself and his own
   interest that he will understand knowledge by it, and not miss it again
   through ignorance and inadvertency when once he has been told of it; so
   kindly does he take reproof and so wisely improve it.

   26 He that wasteth his father, and chaseth away his mother, is a son
   that causeth shame, and bringeth reproach.

   Here is, 1. The sin of a prodigal son. Besides the wrong he does to
   himself, he is injurious to his good parents, and basely ungrateful to
   those that were instruments of his being and have taken so much care
   and pains about him, which is a great aggravation of his sin and
   renders it exceedingly sinful in the eyes of God and man: He wastes is
   father, wastes his estate which he should have to support him in his
   old age, wastes his spirits, and breaks his heart, and brings his gray
   head with sorrow to the grave. He chases away his mother, alienates her
   affections from him, which cannot be done without a great deal of
   regret and uneasiness to her; he makes her weary of the house, with his
   rudeness and insolence, and glad to retire for a little quietness; and,
   when he has spent all, he turns her out of doors. 2. The shame of a
   prodigal son. It is a shame to himself that he should be so brutish and
   unnatural. He makes himself odious to all mankind. It is a shame to his
   parents and family, who are reflected upon, though, perhaps, without
   just cause, for teaching him no better, or being in some way wanting to
   him.

   27 Cease, my son, to hear the instruction that causeth to err from the
   words of knowledge.

   This is a good caution to those that have had a good education to take
   heed of hearkening to those who, under pretence of instructing them,
   draw them off from those good principles under the influence of which
   they were trained up. Observe, 1. There is that which seems designed
   for instruction, but really tends to the destruction of young men. The
   factors for vice will undertake to teach them free thoughts and a
   fashionable conversation, how to palliate the sins they have a mind to
   and stop the mouth of their own consciences, how to get clear of the
   restraints of their education and to set up for wits and beaux. This is
   the instruction which causes to err from the forms of sound words,
   which should be held fast in faith and love. 2. It is the wisdom of
   young men to turn a deaf ear to such instructions, as the adder does to
   the charms that are designed to ensnare her. "Dread hearing such talk
   as tends top instil loose principles into the mind; and, if thou art
   linked in with such, break off from them; thou hast heard enough, or
   too much, and therefore hear no more of the evil communication which
   corrupts good manners."

   28 An ungodly witness scorneth judgment: and the mouth of the wicked
   devoureth iniquity.

   Here is a description of the worst of sinners, whose hearts are fully
   set in them to do evil. 1. They set that at defiance which would deter
   and detain them from sin: An ungodly witness is one that bears false
   witness against his neighbour, and will forswear himself to do another
   a mischief, in which there is not only great injustice, but great
   impiety; this is one of the worst of men. Or an ungodly witness is one
   that profanely and atheistically witnesses against religion and
   godliness, whose instructions seduce from the words of knowledge (v.
   27); such a one scorns judgment, laughs at the terrors of the Lord,
   mocks at that fear, Job xv. 26. Tell him of law and equity, that the
   scriptures and an oath are sacred things, and not to be jested with,
   that there will come a reckoning day; he laughs at it all, and scorns
   to heed it. 2. They are greedy, and glad of that which gives them an
   opportunity to sin: The mouth of the wicked eagerly devours iniquity,
   drinks it in like water, Job xv. 16.

   29 Judgments are prepared for scorners, and stripes for the back of
   fools.

   Note, 1. Scorners are fools. Those that ridicule things sacred and
   serious do but make themselves ridiculous. Their folly shall be
   manifest unto all men. 2. Those that scorn judgments cannot escape
   them, v. 28. The unbelief of man shall not make God's threatenings of
   no effect; those that devour iniquity swallow the hook with the bait.
   The civil magistrate has judgments prepared for scorners, for otherwise
   he would bear the sword in vain; but if he be remiss, and connive at
   sin, yet God's judgments slumber not; they are prepared, Matt. xxv. 41.
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P R O V E R B S

  CHAP. XX.

    Miscellaneous Maxims.

   1 Wine is a mocker, strong drink is raging: and whosoever is deceived
   thereby is not wise.

   Here is, 1. The mischief of drunkenness: Wine is a mocker; strong drink
   is raging. It is so to the sinner himself; it mocks him, makes a fool
   of him, promises him that satisfaction which it can never give him. It
   smiles upon him at first, but at the last it bites. In reflection upon
   it, it rages in his conscience. It is raging in the body, puts the
   humours into a ferment. When the wine is in the wit is out, and then
   the man, according as his natural temper is, either mocks like a fool
   or rages like a madman. Drunkenness, which pretends to be a sociable
   thing, renders men unfit for society, for it makes them abusive with
   their tongues and outrageous in their passions, ch. xxiii. 29. 2. The
   folly of drunkards is easily inferred thence. He that is deceived
   thereby, that suffers himself to be drawn into this sin when he is so
   plainly warned of the consequences of it, is not wise; he shows that he
   has no right sense or consideration of things; and not only so, but he
   renders himself incapable of getting wisdom; for it is a sin that
   infatuates and besots men, and takes away their heart. A drunkard is a
   fool, and a fool he is likely to be.

   2 The fear of a king is as the roaring of a lion: whoso provoketh him
   to anger sinneth against his own soul.

   See here, 1. How formidable kings are, and what a terror they strike
   upon those they are angry with. Their fear, with which (especially when
   they are absolute and their will is a law) they keep their subjects in
   awe, is as the roaring of a lion, which is very dreadful to the
   creatures he preys upon, and makes them tremble so that they cannot
   escape from him. Those princes that rule by wisdom and love rule like
   God himself, and bear his image; but those that rule merely by terror,
   and with a high hand, do but rule like a lion in the forest, with a
   brutal power. Oderint, dum metuant--Let them hate, provided they fear.
   2. How unwise therefore those are that quarrel with them, that are
   angry at them, and so provoke them to anger. They sin against their own
   lives. Much more do those do so that provoke the King of kings to
   anger. Nemo me impune lacesset--No one shall provoke me with impunity.

   3 It is an honour for a man to cease from strife: but every fool will
   be meddling.

   This is designed to rectify men's mistakes concerning strife. 1. Men
   think it is their wisdom to engage in quarrels; whereas it is the
   greatest folly that can be. He thinks himself a wise man that is quick
   in resenting affronts, that stands upon every nicety of honour and
   right, and will not abate an ace of either, that prescribes, and
   imposes, and gives law, to every body; but he that thus meddles is a
   fool, and creates a great deal of needless vexation to himself. 2. Men
   think, when they are engaged in quarrels, that it would be a shame to
   them to go back and let fall the weapon; whereas really it is an honour
   for a man to cease from strife, an honour to withdraw an action, to
   drop a controversy, to forgive an injury, and to be friends with those
   that we have fallen out with. It is the honour of a man, a wise man, a
   man of spirit, to show the command he has of himself by ceasing from
   strife, yielding, and stooping, and receding from his just demands, for
   peace-sake, as Abraham, the better man, Gen. xiii. 8.

   4 The sluggard will not plow by reason of the cold; therefore shall he
   beg in harvest, and have nothing.

   See here the evil of slothfulness and the love of ease. 1. It keeps men
   from the most necessary business, from ploughing and sowing when the
   season is: The sluggard has ground to occupy, and has ability for it;
   he can plough, but he will not; some excuse or other he has to shift it
   off, but the true reason is that it is cold weather. Though ploughing
   time is not in the depth of winter, it is in the borders of winter,
   when he thinks it too cold for him to be abroad. Those are scandalously
   sluggish who, in the way of their business, cannot find in their hearts
   to undergo so little toil as that of ploughing and so little hardship
   as that of a cold blast. Thus careless are many in the affairs of their
   souls; a trifling difficulty will frighten them from the most important
   duty; but good soldiers must endure hardness. 2. Thereby it deprives
   them of the most necessary supports: Those that will not plough in
   seed-time cannot expect to reap in harvest; and therefore they must beg
   their bread with astonishment when the diligent are bringing home their
   sheaves with joy. He that will not submit to the labour of ploughing
   must submit to the shame of begging. They shall beg in harvest, and yet
   have nothing; no, not then when there is great plenty. Though it may be
   charity to relieve sluggards, yet a man may, in justice, not relieve
   them; they deserve to be left to starve. Those that would not provide
   oil in their vessels begged when the bridegroom came, and were denied.

   5 Counsel in the heart of man is like deep water; but a man of
   understanding will draw it out.

   A man's wisdom is here said to be of use to him for the pumping of
   other people, and diving into them, 1. To get the knowledge of them.
   Though men's counsels and designs are ever so carefully concealed by
   them, so that they are as deep water which one cannot fathom, yet there
   are those who by sly insinuations, and questions that seem foreign,
   will get out of them both what they have done and what they intend to
   do. Those therefore who would keep counsel must not only put on
   resolution, but stand upon their guard. 2. To get knowledge by them.
   Some are very able and fit to give counsel, having an excellent faculty
   of cleaving a hair, hitting the joint of a difficulty, and advising
   pertinently, but they are modest, and reserved, and not communicative;
   they have a great deal in them, but it is loth to come out. In such a
   case a man of understanding will draw it out, as wine out of a vessel.
   We lose the benefit we might have by the conversation of wise men for
   want of the art of being inquisitive.

   6 Most men will proclaim every one his own goodness: but a faithful man
   who can find?

   Note, 1. It is easy to find those that will pretend to be kind and
   liberal. Many a man will call himself a man of mercy, will boast what
   good he has done and what good he designs to do, or, at least, what an
   affection he has to well-doing. Most men will talk a great deal of
   their charity, generosity, hospitality, and piety, will sound a trumpet
   to themselves, as the Pharisees, and what little goodness they have
   will proclaim it and make a mighty matter of it. 2. But it is hard to
   find those that really are kind and liberal, that have done and will do
   more than either they speak of or care to hear spoken of, that will be
   true friends in a strait; such a one as one may trust to is like a
   black swan.

   7 The just man walketh in his integrity: his children are blessed after
   him.

   It is here observed to the honour of a good man, 1. That he does well
   for himself. He has a certain rule, which with an even steady hand he
   governs himself by: He walks in his integrity; he keeps good
   conscience, and he has the comfort of it, for it is his rejoicing. He
   is not liable to those uneasinesses, either in contriving what he shall
   do or reflecting on what he has done, which those are liable to that
   walk in deceit. 2. That he does well for his family: His children are
   blessed after him, and fare the better for his sake. God has mercy in
   store for the seed of the faithful.

   8 A king that sitteth in the throne of judgment scattereth away all
   evil with his eyes.

   Here is, 1. The character of a good governor: He is a king that
   deserves to be called so who sits in the throne, not as a throne of
   honour, to take his ease, and take state upon him, and oblige men to
   keep their distance, but as a throne of judgment, that he may do
   justice, give redress to the injured and punish the injurious, who
   makes his business his delight and loves no pleasure comparably to it,
   who does not devolve the whole care and trouble upon others, but takes
   cognizance of affairs himself and sees with his own eyes as much as may
   be, 1 Kings x. 9. 2. The happy effect of a good government. The
   presence of the prince goes far towards the putting of wickedness out
   of countenance; if he inspect his affairs himself, those that are
   employed under him will be kept in awe and restrained from doing wrong.
   If great men be good men, and will use their power as they may and
   ought, what good may they do and what evil may they prevent!

   9 Who can say, I have made my heart clean, I am pure from my sin?

   This question is not only a challenge to any man in the world to prove
   himself sinless, whatever he pretends, but a lamentation of the
   corruption of mankind, even that which remains in the best. Alas! Who
   can say, "I am sinless?" Observe, 1. Who the persons are that are
   excluded from these pretensions--all, one as well as another. Here, in
   this imperfect state, no person whatsoever can pretend to be without
   sin. Adam could say so in innocency, and saints can say so in heaven,
   but none in this life. Those that think themselves as good as they
   should be cannot, nay, and those that are really good will not, dare
   not, say this. 2. What the pretension is that is excluded. We cannot
   say, We have made our hearts clean. Though we can say, through grace,
   "We are cleaner than we have been," yet we cannot say, "We are clean
   and pure from all remainders of sin." Or, though we are clean from the
   gross acts of sin, yet we cannot say, "Our hearts are clean." Or,
   though we are washed and cleansed, yet we cannot say, "We ourselves
   made our own hearts clean;" it was the work of the Spirit. Or, though
   we are pure from the sins of many others, yet we cannot say, "We are
   pure from our sin, the sin that easily besets us, the body of death
   which Paul complained of," Rom. vii. 24.

   10 Divers weights, and divers measures, both of them are alike
   abomination to the Lord.

   See here, 1. The various arts of deceiving that men have, all which
   evils the love of money is the root of. In paying and receiving money,
   which was then commonly done by the scale, they had divers weights, an
   under-weight for what they paid and an over-weight for what they
   received; in delivering out and taking in goods they had divers
   measures, a scanty measure to sell by and a large measure to buy by.
   This was done wrong with plot and contrivance, and under colour of
   doing right. Under these is included all manner of fraud and deceit in
   commerce and trade. 2. The displeasure of God against them. Whether
   they be about the money or the goods, in the buyer or in the seller,
   they are all alike an abomination to the Lord. He will not prosper the
   trade that is thus driven, nor bless what is thus got. He hates those
   that thus break the common faith by which justice is maintained, and
   will be the avenger of all such.

   11 Even a child is known by his doings, whether his work be pure, and
   whether it be right.

   The tree is known by its fruits, a man by his doings, even a young tree
   by its first fruits, a child by his childish things, whether his work
   be clean only, appearing good (the word is used ch. xvi. 2), or whether
   it be right, that is, really good. This intimates, 1. That children
   will discover themselves. One may soon see what their temper is, and
   which way their inclination leads them, according as their constitution
   is. Children have not learned the art of dissembling and concealing
   their bent as grown people have. 2. That parents should observe their
   children, that they may discover their disposition and genius, and both
   manage and dispose of them accordingly, drive the nail that will go and
   draw out that which goes amiss. Wisdom is herein profitable to direct.

   12 The hearing ear, and the seeing eye, the Lord hath made even both of
   them.

   Note, 1. God is the God of nature, and all the powers and faculties of
   nature are derived from him and depend upon him, and therefore are to
   be employed for him. It was he that formed the eye and planted the ear
   (Ps. xciv. 9), and the structure of both is admirable; and it is he
   that preserves to us the use of both; to his providence we owe it that
   our eyes are seeing eyes and our ears hearing ears. Hearing and seeing
   are the learning senses, and must particularly own God's goodness in
   them. 2. God is the God of grace. It is he that gives the ear that
   hears God's voice, the eye that sees his beauty, for it is he that
   opens the understanding.

   13 Love not sleep, lest thou come to poverty; open thine eyes, and thou
   shalt be satisfied with bread.

   Note, 1. Those that indulge themselves in their ease may expect to want
   necessaries, which should have been gotten by honest labour.
   "Therefore, though thou must sleep (nature requires it), yet love not
   sleep, as those do that hate business. Love not sleep for its own sake,
   but only as it fits for further work. Love not much sleep, but rather
   grudge the time that is spent in it, and wish thou couldst live without
   it, that thou mightest always be employed in some good exercise." We
   must allow it to our bodies as men allow it to their servants, because
   they cannot help it and otherwise they shall have no good of them.
   Those that love sleep are likely to come to poverty, not only because
   they lose the time they spend in excess of sleep, but because they
   contract a listless careless disposition, and are still half asleep,
   never well awake. 2. Those that stir up themselves to their business
   may expect to have conveniences: "Open thy eyes, awake and shake off
   sleep, see how far in the day it is, how thy work wants thee, and how
   busy others are about thee! And, when thou art awake, look up, look to
   thy advantages, and do not let slip thy opportunities; apply thy mind
   closely to thy business and be in care about it. It is the easy
   condition of a great advantage: Open thy eyes and thou shalt be
   satisfied with bread; if thou dost not grow rich, yet though shalt have
   enough, and that is as good as a feast."

   14 It is naught, it is naught, saith the buyer: but when he is gone his
   way, then he boasteth.

   See here 1. What arts men use to get a good bargain and to buy cheap.
   They not only cheapen carelessly, as if they had no need, no mind for
   the commodity, when perhaps they cannot go without it (there may be
   prudence in that), but they vilify and run down that which yet they
   know to be of value; they cry, "It is naught, it is naught; it has this
   and the other fault, or perhaps may have; it is not good of the sort;
   and it is too dear; we can have better and cheaper elsewhere, or have
   bought better and cheaper." This is the common way of dealing; and
   after all, it may be, they know the contrary of what they affirm; but
   the buyer, who may think he has no other way of being even with the
   seller, does as extravagantly commend his goods and justify the price
   he sets on them, and so there is a fault on both sides; whereas the
   bargain would be made every jot as well if both buyer and seller would
   be modest and speak as they think. 2. What pride and pleasure men take
   in a good bargain when they have got it, though therein they contradict
   themselves, and own they dissembled when they were driving the bargain.
   When the buyer has beaten down the seller, who was content to lower his
   price rather than lose a customer (as many poor tradesmen are forced to
   do--small profit is better than none), then he goes his way, and boasts
   what excellent goods he has got at his own price, and takes it as an
   affront and a reflection upon his judgment if any body disparages his
   bargain. Perhaps he knew the worth of the good better than the seller
   himself did and knows how to get a great deal by them. See how apt men
   are to be pleased with their gettings and proud of their tricks;
   whereas a fraud and a lie are what a man ought to be ashamed of, though
   he have gained ever so much by them.

   15 There is gold, and a multitude of rubies: but the lips of knowledge
   are a precious jewel.

   The lips of knowledge (a good understanding to guide the lips and a
   good elocution to diffuse the knowledge) are to be preferred far before
   gold, and pearl, and rubies; for, 1. They are more rare in themselves,
   more scarce and hard to be got. There is gold in many a man's pocket
   that has no grace in his heart. In Solomon's time there was plenty of
   gold (1 Kings x. 21) and abundance of rubies; every body wore them;
   they were to be bought in every town. But wisdom is a rare thing, a
   precious jewel; few have it so as to do good with it, nor is it to be
   purchased of the merchants. 2. They are more enriching to us and more
   adorning. They make us rich towards God, rich in good works, 1 Tim. ii.
   9, 10. Most people are fond of gold, and a ruby or two will not serve,
   they must have a multitude of them, a cabinet of jewels; but he that
   has the lips of knowledge despises these, because he knows and
   possesses better things.

   16 Take his garment that is surety for a stranger: and take a pledge of
   him for a strange woman.

   Two sorts of persons are here spoken of that are ruining their own
   estates, and will be beggars shortly, and therefore are not to be
   trusted with any good security:--1. Those that will be bound for any
   body that will ask them, that entangle themselves in rash suretiship to
   oblige their idle companions; they will break at last, nay, they cannot
   hold out long; these waste by wholesale. 2. Those that are in league
   with abandoned women, that treat them, and court them, and keep company
   with them. They will be beggars in a little time; never give them
   credit without good pledge. Strange women have strange ways of
   impoverishing men to enrich themselves.

   17 Bread of deceit is sweet to a man; but afterwards his mouth shall be
   filled with gravel.

   Note, 1. Sin may possibly be pleasant in the commission: Bread of
   deceit, wealth gotten by fraud, by lying and oppression, may be sweet
   to a man, and the more sweet for its being ill-gotten, such pleasure
   does the carnal mind take in the success of its wicked projects. All
   the pleasures and profits of sin are bread of deceit. They are stolen,
   for they are forbidden fruit; and they will deceive men, for they are
   not what they promise. For a time, however, they are rolled under the
   tongue as a sweet morsel, and the sinner blesses himself in them. But,
   2. It will be bitter in reflection. Afterwards the sinner's mouth shall
   be filled with gravel. When his conscience is awakened, when he sees
   himself cheated, and becomes apprehensive of the wrath of God against
   him for his sin, how painful and uneasy then is the thought of it! The
   pleasures of sin are but for a season, and are succeeded with sorrow.
   Some nations have punished malefactors by mingling gravel with their
   bread.

   18 Every purpose is established by counsel: and with good advice make
   war.

   Note, 1. It is good in every thing to act with deliberation, and to
   consult with ourselves at least, and, in matters of moment, with our
   friends, too, before we determine, but especially to ask counsel of
   God, and beg direction from him, and observe the guidance of this eye.
   This is the way to have both our minds and our purposes established,
   and to succeed well in our affairs; whereas what is done hastily and
   with precipitation is repented of at leisure. Take time, and you will
   have done the sooner. Deliberandum est diu, quod statuendum est
   semel--A final decision should be preceded by mature deliberation. 2.
   It is especially our wisdom to be cautious in making war. Consider, and
   take advice, whether the war should be begun or no, whether it be just,
   whether it be prudent, whether we be a match for the enemy, and able to
   carry it on when it is too late to retreat (Luke xiv. 31); and, when it
   is begun, consider how and by what arts it may be prosecuted, for
   management is as necessary as courage. Going to law is a kind of going
   to war, and therefore must be done with good advice, Prov. xxv. 8. The
   rule among the Romans was nec sequi bellum, nec fugere--neither to urge
   war nor yet to shun it.

   19 He that goeth about as a talebearer revealeth secrets: therefore
   meddle not with him that flattereth with his lips.

   Two sorts of people are dangerous to be conversed with:--1.
   Tale-bearers, though they are commonly flatterers, and by fair speeches
   insinuate themselves into men's acquaintance. Those are unprincipled
   people that go about carrying stories, that make mischief among
   neighbours and relations, that sow in the minds of people jealousies of
   their governors, of their ministers, and of one another, that reveal
   secrets which they are entrusted with or which by unfair means they
   come to the knowledge of, under pretence of guessing at men's thoughts
   and intentions, tell that of them which is really false. "Be not
   familiar with such; do not give them the hearing when they tell their
   tales and reveal secrets, for you may be sure that they will betray
   your secrets too and tell tales of you." 2. Flatterers, for they are
   commonly tale-bearers. If a man fawn upon you, compliment and commend
   you, suspect him to have some design upon you, and stand upon your
   guard; he would pick that out of you which will serve him to make a
   story of to somebody else to your prejudice; therefore meddle not with
   him that flatters with his lips. Those too dearly love, and too dearly
   buy, their own praise, that will put confidence in a man and trust him
   with a secret or business because he flatters them.

   20 Whoso curseth his father or his mother, his lamp shall be put out in
   obscure darkness.

   Here is, 1. An undutiful child become very wicked by degrees. He began
   with despising his father and mother, slighting their instructions,
   disobeying their commands, and raging at their rebukes, but at length
   he arrives at such a pitch of impudence and impiety as to curse them,
   to give them scurrilous and opprobrious language, and to wish mischief
   to those that were instruments of his being and have taken so much care
   and pains about him, and this in defiance of God and his law, which had
   made this a capital crime (Exod. xxi. 17, Matt. xv. 4), and in
   violation of all the bonds of duty, natural affection, and gratitude.
   2. An undutiful child become very miserable at last: His lamp shall be
   put out in obscure darkness; all his honour shall be laid in the dust,
   and he shall for ever lose his reputation. Let him never expect any
   peace or comfort in his own mind, no, nor to prosper in this world. His
   days shall be shortened, and the lamp of his life extinguished,
   according to the reverse of the promise of the fifth commandment. His
   family shall be cut off and his posterity be a curse to him. And it
   will be his eternal ruin; the lamp of his happiness shall be put out in
   the blackness of darkness (so the word is), even that which is for
   ever, Jude 13, Matt. xxii. 13.

   21 An inheritance may be gotten hastily at the beginning; but the end
   thereof shall not be blessed.

   Note, 1. It is possible that an estate may be suddenly raised. There
   are those that will be rich, by right or wrong, who make no conscience
   of what they say or do if they can but get money by it, who, when it is
   in their power, will cheat their own father, and who sordidly spare and
   hoard up what they get, grudging themselves and their families food
   convenient and thinking all lost but what they buy land with or put out
   to interest. By such ways as these a man may grow rich, may grow very
   rich, in a little time, at his first setting out. 2. An estate that is
   suddenly raised is often as suddenly ruined. It was raised hastily,
   but, not being raised honestly, it proves soon ripe and soon rotten:
   The end thereof shall not be blessed of God, and, if he do not bless
   it, it can neither be comfortable nor of any continuance; so that he
   who got it at the end will be a fool. He had better have taken time and
   built firmly.

   22 Say not thou, I will recompense evil; but wait on the Lord, and he
   shall save thee.

   Those that live in this world must expect to have injuries done them,
   affronts given them, and trouble wrongfully created them, for we dwell
   among briers. Now here we are told what to do when we have wrong done
   us. 1. We must not avenge ourselves, no, nor so much as think of
   revenge, or design it: "Say not thou, no, not in thy heart, I will
   recompense evil for evil. Do not please thyself with the thought that
   some time or other thou shalt have an opportunity of being quits with
   him. Do not wish revenge, or hope for it, much less resolve upon it,
   no, not when the injury is fresh and the resentment of it most deep.
   Never say that thou wilt do a thing which thou canst not in faith pray
   to God to assist thee in, and that thou canst not do in mediating
   revenge." 2. We must refer ourselves to God, and leave it to him to
   plead our cause, to maintain our right, and reckon with those that do
   us wrong in such a way and manner as he thinks fit and in his own due
   time: "Wait on the Lord, and attend his pleasure, acquiesce in his
   will, and he does not say that he will punish him that has injured thee
   (instead of desiring that thou must forgive him and pray for him), but
   he will save thee, and that is enough. He will protect thee, so that
   thy passing by one injury shall not (as is commonly feared) expose thee
   to another; nay, he will recompense good to thee, to balance thy
   trouble and encourage thy patience," as David hoped, when Shimei cursed
   him, 2 Sam. xvi. 12.

   23 Divers weights are an abomination unto the Lord; and a false balance
   is not good.

   This is to the same purport with what was said v. 20. 1. It is here
   repeated, because it is a sin that God doubly hates (as lying, which is
   of the same nature with this sin, is mentioned twice among the seven
   things that God hates, ch. vi. 17, 19), and because it was probably a
   sin very much practised at that time in Israel, and therefore made
   light of as if there were no harm in it, under pretence that, being
   commonly used, there was no trading without it. 2. It is here added, A
   false balance is not good, to intimate that it is not only abominable
   to God, but unprofitable to the sinner himself; there is really no good
   to be got by it, no, not a good bargain, for a bargain made by fraud
   will prove a losing bargain in the end.

   24 Man's goings are of the Lord; how can a man then understand his own
   way?

   We are here taught that in all our affairs, 1. We have a necessary and
   constant dependence upon God. All our natural actions depend upon his
   providence, all our spiritual actions upon his grace. The best man is
   no better than God makes him; and every creature is that to us which it
   is the will of God that it should be. Our enterprises succeed, not as
   we desire and design, but as God directs and disposes. The goings even
   of a strong man (so the word signifies) are of the Lord, for his
   strength is weakness without God, nor is the battle always to the
   strong. 2. We have no foresight of future events, and therefore know
   not how to forecast for them: How can a man understand his own way? How
   can he tell what will befal him, since God's counsels concerning him
   are secret, and therefore how can he of himself contrive what to do
   without divine direction? We so little understand our own way that we
   know not what is good for ourselves, and therefore we must make a
   virtue of necessity, and commit our way unto the Lord, in whose hand it
   is, follow the guidance and submit to the disposal of Providence.

   25 It is a snare to the man who devoureth that which is holy, and after
   vows to make enquiry.

   Two things, by which God is greatly affronted, men are here said to be
   ensnared by, and entangled not only in guilt, but in trouble and ruin
   at length:--1. Sacrilege, men's alienating holy things and converting
   them to their own use, which is here called devouring them. What is
   devoted in any way to the service and honour of God, for the support of
   religion and divine worship or the relief of the poor, ought to be
   conscientiously preserved to the purposes designed; and those that
   directly or indirectly embezzle it, or defeat the purpose for which it
   was given, will have a great deal to answer for. Will a man rob God in
   tithes and offerings? Mal. iii. 8. Those that hurry over religious
   offices (their praying and preaching) and huddle them up in haste, as
   being impatient to get done, may be said to devour that which is holy.
   2. Covenant-breaking. It is a snare to a man, after he has made vows to
   God, to enquire how he may evade them or get dispensed with, and to
   contrive excuses for the violating of them. If the matter of them was
   doubtful, and the expressions were ambiguous, that was his fault; he
   should have made them with more caution and consideration, for it will
   involve his conscience (if it be tender) in great perplexities, if he
   be to enquire concerning them afterwards (Eccl. v. 6); for, when we
   have opened our mouth to the Lord, it is too late to think of going
   back, Acts v. 4.

   26 A wise king scattereth the wicked, and bringeth the wheel over them.

   See here, 1. What is the business of magistrates. They are to be a
   terror to evil-doers. They must scatter the wicked, who are linked in
   confederacies to assist and embolden one another in doing mischief; and
   there is no doing this but by bringing the wheel over them, that is,
   putting the laws in execution against them, crushing their power and
   quashing their projects. Severity must sometimes be used to rid the
   country of those that are openly vicious and mischievous, debauched and
   debauching. 2. What is the qualification of magistrates, which is
   necessary in order to do this. They have need to be both pious and
   prudent, for it is the wise king, who is both religious and discreet,
   that is likely to effect the suppression of vice and reformation of
   manners.

   27 The spirit of man is the candle of the Lord, searching all the
   inward parts of the belly.

   We have here the dignity of the soul, the great soul of man, that light
   which lighteth every man. 1. It is a divine light; it is the candle of
   the Lord, a candle of his lighting, for it is the inspiration of the
   Almighty that gives us understanding. He forms the spirit of man within
   him. It is after the image of God that man is created in knowledge.
   Conscience, that noble faculty, is God's deputy in the soul; it is a
   candle not only lighted by him, but lighted for him. The Father of
   spirits is therefore called the Father of lights. 2. It is a
   discovering light. By the help of reason we come to know men, to judge
   of their characters, and dive into their designs; by the help of
   conscience we come to know ourselves. The spirit of a man has a
   self-consciousness (1 Cor. ii. 11); it searches into the dispositions
   and affections of the soul, praises what is good, condemns what is
   otherwise, and judges of the thoughts and intents of the heart. This is
   the office, this the power, of conscience, which we are therefore
   concerned to get rightly informed and to keep void of offence.

   28 Mercy and truth preserve the king: and his throne is upholden by
   mercy.

   Here we have, 1. The virtues of a good king. Those are mercy and truth,
   especially mercy, for that is mentioned twice here. He must be strictly
   faithful to his word, must be sincere, and abhor all dissimulation,
   must religiously discharge all the trusts reposed in him, must support
   and countenance truth. He must likewise rule with clemency, and by all
   acts of compassion gain the affections of his people. Mercy and truth
   are the glories of God's throne, and kings are called gods. 2. The
   advantages he gains thereby. These virtues will preserve his person and
   support his government, will make him easy and safe, beloved by his own
   people and feared by his enemies, if it be possible that he should have
   any.

   29 The glory of young men is their strength: and the beauty of old men
   is the gray head.

   This shows that both young and old have their advantages, and therefore
   must each of them be, according to their capacities, serviceable to the
   public, and neither of them despise nor envy the other. 1. Let not old
   people despise the young, for they are strong and fit for action, able
   to go through business and break through difficulties, which the aged
   and weak cannot grapple with. The glory of young men is their strength,
   provided they use it well (in the service of God and their country, not
   of their lusts), and that they be not proud of it nor trust to it. 2.
   Let not young people despise the old, for they are grave, and fit for
   counsel, and, though they have not the strength that young men have,
   yet they have more wisdom and experience. Juniores ad labores, seniores
   ad honores--Labour is for the young, honour for the aged. God has put
   honour upon the old man; for his gray head is his beauty. See Dan. vii.
   9.

   30 The blueness of a wound cleanseth away evil: so do stripes the
   inward parts of the belly.

   Note, 1. Many need severe rebukes. Some children are so obstinate that
   their parents can do no good with them without sharp correction; some
   criminals must feel the rigour of the law and public justice; gentle
   methods will not work upon them; they must be beaten black and blue.
   And the wise God sees that his own children sometimes need very sharp
   afflictions. 2. Severe rebukes sometimes do a great deal of good, as
   corrosives contribute to the cure of a wound, eating out the proud
   flesh. The rod drives out even that foolishness which was bound up in
   the heart, and cleanses away the evil there. 3. Frequently those that
   most need severe rebukes can worse bear them. Such is the corruption of
   nature that men are as loth to be rebuked sharply for their sins as to
   be beaten till their bones ache. Correction is grievous to him that
   forsakes the way, and yet it is good for him, Heb. xii. 11.
     __________________________________________________________________

P R O V E R B S

  CHAP. XXI.

    Miscellaneous Maxims.

   1 The king's heart is in the hand of the Lord, as the rivers of water:
   he turneth it whithersoever he will.

   Note, 1. Even the hearts of men are in God's hand, and not only their
   goings, as he had said, ch. xx. 24. God can change men's minds, can, by
   a powerful insensible operation under their spirits, turn them from
   that which they seemed most intent upon, and incline them to that which
   they seemed most averse to, as the husbandman, by canals and gutters,
   turns the water through his grounds as he pleases, which does not alter
   the nature of the water, nor put any force upon it, any more than God's
   providence does upon the native freedom of man's will, but directs the
   course of it to serve his own purpose. 2. Even kings' hearts are so,
   notwithstanding their powers and prerogatives, as much as the hearts of
   common persons. The hearts of kings are unsearchable to us, much more
   unmanageable by us; as they have their arcana imperii--state secrets,
   so that they have great prerogatives of their crown; but the great God
   has them not only under his eye, but in his hand. Kings are what he
   makes them. Those that are most absolute are under God's government; he
   puts things into their hearts, Rev. xvii. 17; Ezra vii. 27.

   2 Every way of a man is right in his own eyes: but the Lord pondereth
   the hearts.

   Note, 1. We are all apt to be partial in judging of ourselves and our
   own actions, and to think too favourably of our own character, as if
   there was nothing amiss in it: Every way of a man, even his by-way, is
   right in his own eyes. The proud heart is very ingenious in putting a
   fair face upon a foul matter, and in making that appear right to itself
   which is far from being so, to stop the mouth of conscience. 2. We are
   sure that the judgment of God concerning us is according to truth.
   Whatever our judgment is concerning ourselves, the Lord ponders the
   heart. God looks at the heart, and judges of men according to that, of
   their actions according to their principles and intentions; and his
   judgment of that is as exact as ours is of that which we ponder most,
   and more so; he weighs it in an unerring balance, ch. xvi. 2.

   3 To do justice and judgment is more acceptable to the Lord than
   sacrifice.

   Here, 1. It is implied that many deceive themselves with a conceit
   that, if they offer sacrifice, that will excuse them from doing
   justice, and procure them a dispensation for their unrighteousness; and
   this makes their way seem right, v. 2. We have fasted, Isa. lviii. 3. I
   have peace-offerings with me, Prov. vii. 14. 2. It is plainly declared
   that living a good life (doing justly and loving mercy) is more
   pleasing to God than the most pompous and expensive instances of
   devotion. Sacrifices were of divine institution, and were acceptable to
   God if they were offered in faith and with repentance, otherwise not,
   Isa. i. 11, &c. But even then moral duties were preferred before them
   (1 Sam. xv. 22), which intimates that their excellency was not innate
   nor the obligation to them perpetual, Mic. vi. 6-8. Much of religion
   lies in doing judgment and justice from a principle of duty to God,
   contempt of the world, and love to our neighbour; and this is more
   pleasing to God than all burnt-offerings and sacrifices, Mark xii. 33.

   4 An high look, and a proud heart, and the plowing of the wicked, is
   sin.

   This may be taken as showing us, 1. The marks of a wicked man. He that
   has a high look and a proud heart, that carries himself insolently and
   scornfully towards both God and man, and that is always ploughing and
   plotting, designing and devising some mischief or other, is indeed a
   wicked man. The light of the wicked is sin. Sin is the pride, the
   ambition, the glory and joy, and the business of wicked men. 2. The
   miseries of wicked man. His raised expectations, his high designs, and
   most elaborate contrivances and projects, are sin to him; he contracts
   guilt in them and so prepares trouble for himself. The very business of
   all wicked men, as well as their pleasure, is nothing but sin; so
   Bishop Patrick. They do all to serve their lusts, and have no regard to
   the glory of God in it, and therefore their ploughing is sin, and no
   marvel when their sacrificing is so, ch. xv. 8.

   5 The thoughts of the diligent tend only to plenteousness; but of every
   one that is hasty only to want.

   Here is, 1. The way to be rich. If we would live plentifully and
   comfortably in the world, we must be diligent in our business, and not
   shrink from the toil and trouble of it, but prosecute it closely,
   improving all advantages and opportunities for it, and doing what we do
   with all our might; yet we must not be hasty in it, nor hurry ourselves
   and others with it, but keep doing fair and softly, which, we say, goes
   far in a day. With diligence there must be contrivance. The thoughts of
   the diligent are as necessary as the hand of the diligent. Forecast is
   as good as work. Seest thou a man thus prudent and diligent? He will
   have enough to live on. 2. The way to be poor. Those that are hasty,
   that are rash and inconsiderate in their affairs, and will not take
   time to think, that are greedy of gain, by right or wrong, and make
   haste to be rich by unjust practices or unwise projects, are in the
   ready road to poverty. Their thoughts and contrivances, by which they
   hope to raise themselves, will ruin them.

   6 The getting of treasures by a lying tongue is a vanity tossed to and
   fro of them that seek death.

   This shows the folly of those that hope to enrich themselves by
   dishonest practices, by oppressing and over-reaching those with whom
   they deal, by false-witness-bearing, or by fraudulent contracts, of
   those that make no scruples of lying when there is any thing to be got
   by it. They may perhaps heap up treasures by these means, that which
   they make their treasure; but, 1. They will not meet with the
   satisfaction they expect. It is a vanity tossed to and fro; it will be
   disappointment and vexation of spirit to them; they will not have the
   comfort of it, nor can they put any confidence in it, but will be
   perpetually uneasy. It will be tossed to and fro by their own
   consciences, and by the censures of men; let them expect to be in a
   constant hurry. 2. They will meet with destruction they do not expect.
   While they are seeking wealth by such unlawful practices they are
   really seeking death; they lay themselves open to the envy and ill-will
   of men by the treasures they get, and to the wrath and curse of God, by
   the lying tongue wherewith they get them, which he will make to fall
   upon themselves and sink them to hell.

   7 The robbery of the wicked shall destroy them; because they refuse to
   do judgment.

   See here, 1. The nature of injustice. Getting money by lying (v. 6) is
   no better than downright robbery. Cheating is stealing; you might as
   well pick a man's pocket as impose upon him by a lie in making a
   bargain, which he had no fence against but by not believing you; and it
   will be no excuse from the guilt of robbery to say that he might choose
   whether he would believe you, for that is a debt we should owe to all
   men. 2. The cause of injustice. Men refuse to do judgment; they will
   not render to all their due, but withhold it, and omissions make way
   for commissions; they come at length to robbery itself. Those that
   refuse to do justice will choose to do wrong. 3. The effects of
   injustice; it will return upon the sinner's own head. The robbery of
   the wicked will terrify them (so some); their consciences will be
   filled with horror and amazement, will cut them, will saw them asunder
   (so others); it will destroy them here and for ever, therefore he had
   said (v. 6), They seek death.

   8 The way of man is froward and strange: but as for the pure, his work
   is right.

   This shows that as men are so is their way. 1. Evil men have evil ways.
   If the man be froward, his way also is strange; and this is the way of
   most men, such is the general corruption of mankind. They have all gone
   aside (Ps. xiv. 2, 3); all flesh have perverted their way. But the
   froward man, the man of deceit, that acts by craft and trick in all he
   does, his way is strange, contrary to all the rules of honour and
   honesty. It is strange, for you know not where to find him nor when you
   have him; it is strange, for it is alienated from all good and
   estranges men from God and his favour. It is what he behold afar off,
   and so do all honest men. 2. Men that are pure are proved to be such by
   their work, for it is right, it is just and regular; and they are
   accepted of God and approved of men. The way of mankind in their
   apostasy is froward and strange; but as for the pure, those that by the
   grace of God are recovered out of that state, of which there is here
   and there one, their work is right, as Noah's was in the old world,
   Gen. vii. 1.

   9 It is better to dwell in a corner of the housetop, than with a
   brawling woman in a wide house.

   See here, 1. What a great affliction it is to a man to have a brawling
   scolding woman for his wife, who upon every occasion, and often upon no
   occasion, breaks out into a passion, and chides either him or those
   about her, is fretful to herself and furious to her children and
   servants, and, in both, vexatious to her husband. If a man has a wide
   house, spacious and pompous, this will embitter the comfort of it to
   him--a house of society (so the word is), in which a man may be
   sociable, and entertain his friends; this will make both him and his
   house unsociable, and unfit for enjoyments of true friendship. It makes
   a man ashamed of his choice and his management, and disturbs his
   company. 2. What many a man is forced to do under such an affliction.
   He cannot keep up his authority. He finds it to no purpose to
   contradict the most unreasonable passion, for it is unruly and rages so
   much the more; and his wisdom and grace will not suffer him to render
   railing for railing, nor his conjugal affection to use any severity,
   and therefore he finds it his best way to retire into a corner of the
   house-top, and sit alone there, out of the hearing of her clamour; and
   if he employ himself well there, as he may do, it is the wisest course
   he can take. Better do so than quit the house, and go into bad company,
   for diversion, as many, who, like Adam, make their wife's sin the
   excuse of their own.

   10 The soul of the wicked desireth evil: his neighbour findeth no
   favour in his eyes.

   See here the character of a very wicked man. 1. The strong inclination
   he has to do mischief. His very soul desires evil, desires that evil
   may be done and that he may have the pleasure, not only of seeing it,
   but of having a hand in it. The root of wickedness lies in the soul;
   the desire that men have to do evil, that is the lust which conceives
   and brings forth sin. 2. The strong aversion he has to do good: His
   neighbour, his friend, his nearest relation, finds no favour in his
   eyes, cannot gain from him the least kindness, though he be in the
   greatest need of it. And, when he is in the pursuit of the evil his
   heart is so much upon, he will spare no man that stands in his way; his
   next neighbour shall be used no better than a stranger, than an enemy.

   11 When the scorner is punished, the simple is made wise: and when the
   wise is instructed, he receiveth knowledge.

   This we had before (ch. xix. 25), and it shows that there are two ways
   by which the simple may be made wise:--1. By the punishments that are
   inflicted on those that are incorrigibly wicked. Let the law be
   executed upon a scorner, and even he that is simple will be awakened
   and alarmed by it, and will discern, more than he did, the evil of sin,
   and will take warning by it and take heed. 2. By the instructions that
   are given to those that are wise and willing to be taught: When the
   wise is instructed by the preaching of the word he (not only the wise
   himself, but the simple that stands by) receives knowledge. It is no
   injustice at all to take a good lesson to ourselves which was designed
   for another.

   12 The righteous man wisely considereth the house of the wicked: but
   God overthroweth the wicked for their wickedness.

   1. As we read this verse, it shows why good men, when they come to
   understand things aright, will not envy the prosperity of evil-doers.
   When they see the house of the wicked, how full it is perhaps of all
   the good things of this life, they are tempted to envy; but when they
   wisely consider it, when they look upon it with an eye of faith, when
   they see God overthrowing the wicked for their wickedness, that there
   is a curse upon their habitation which will certainly be the ruin of it
   ere long, they see more reason to despise them, or pity them, than to
   fear or envy them. 2. Some give another sense of it: The righteous man
   (the judge or magistrate, that is entrusted with the execution of
   justice, and the preservation of public peace) examines the house of
   the wicked, searches it for arms or for stolen goods, makes a diligent
   enquiry concerning his family and the characters of those about him,
   that he may by his power overthrow the wicked for their wickedness and
   prevent their doing any further mischief, that he may fire the nests
   where the birds of prey are harboured or the unclean birds.

   13 Whoso stoppeth his ears at the cry of the poor, he also shall cry
   himself, but shall not be heard.

   Here we have the description and doom of an uncharitable man. 1. His
   description: He stops his ears at the cry of the poor, at the cry of
   their wants and miseries (he resolves to take no cognizance of them),
   at the cry of their requests and supplications--he resolves he will not
   so much as give them the hearing, turns them away from his door, and
   forbids them to come near him, or, if he cannot avoid hearing them, he
   will not need them, nor be moved by their complaints, no be prevailed
   with by their importunities; he shuts up the bowels of his compassion,
   and that is equivalent to the stopping of his ears, Acts vii. 57. 2.
   His doom. He shall himself be reduced to straits, which will make him
   cry, and then he shall not be heard. Men will not hear him, but reward
   him as he has rewarded others. God will not hear him; for he that
   showed no mercy shall have judgment without mercy (Jam. ii. 13), and he
   that on earth denied a crumb of bread in hell was denied a drop of
   water. God will be deaf to the prayers of those who are deaf to the
   cries of the poor, which, if they be not heard by us, will be heard
   against us, Exod. xxii. 23.

   14 A gift in secret pacifieth anger: and a reward in the bosom strong
   wrath.

   Here is, 1. The power that is commonly found to be in gifts. Nothing is
   more violent than anger. O the force of strong wrath! And yet a
   handsome present, prudently managed, will turn away some men's wrath
   when it seemed implacable, and disarm the keenest and most passionate
   resentments. Covetousness is commonly a master-sin and has the command
   of other lusts. Pecuniæ obediunt omnia--Money commands all things. Thus
   Jacob pacified Esau and Abigail David. 2. The policy that is commonly
   used in giving and receiving bribes. It must be a gift in secret and a
   reward in the bosom, for he that takes it would not be thought to covet
   it, nor known to receive it, nor would he willingly be beholden to him
   whom he has been offended with; but, if it be done privately, all is
   well. No man should be too open in giving any gift, nor boast of the
   presents he sends; but, if it be a bribe to pervert justice, that is so
   scandalous that those who are fond of it are ashamed of it.

   15 It is joy to the just to do judgment: but destruction shall be to
   the workers of iniquity.

   Note, 1. It is a pleasure and satisfaction to good men both to see
   justice administered by the government they live under, right taking
   place and iniquity suppressed, and also to practise it themselves,
   according as their sphere is. They not only do justice, but do it with
   pleasure, not only for fear of shame, but for love of virtue. 2. It is
   a terror to wicked men to see the laws put in execution against vice
   and profaneness. It is destruction to them; as it is also a vexation to
   them to be forced, either for the support of their credit or for fear
   of punishment, to do judgment themselves. Or, if we take it as we read
   it, the meaning is, There is true pleasure in the practice of religion,
   but certain destruction at the end of all vicious courses.

   16 The man that wandereth out of the way of understanding shall remain
   in the congregation of the dead.

   Here is, 1. The sinner upon his ramble: He wanders out of the way of
   understanding, and when once he has left that good way he wanders
   endlessly. The way of religion is the way of understanding; those that
   are not truly pious are not truly intelligent; those that wander out of
   this way break the hedge which God has set, and follow the conduct of
   the world and the flesh; and they go astray like lost sheep. 2. The
   sinner at his rest, or rather his ruin: He shall remain (quiescet--he
   shall rest, but not in pace--in peace) in the congregation of the
   giants, the sinners of the old world, that were swept away by the
   deluge; to that destruction the damnation of sinners is compared, as
   sometimes to the destruction of Sodom, when they are said to have their
   portion in fire and brimstone. Or in the congregation of the damned,
   that are under the power of the second death. There is a vast
   congregation of damned sinners, bound in bundles for the fire, and in
   that those shall remain, remain for ever, who are shut out from the
   congregation of the righteous. He that forsakes the way to heaven, if
   he return not to it, will certainly sink into the depths of hell.

   17 He that loveth pleasure shall be a poor man: he that loveth wine and
   oil shall not be rich.

   Here is an argument against a voluptuous luxurious life, taken from the
   ruin it brings upon men's temporal interests. Here is 1. The
   description of an epicure: He loves pleasure. God allows us to use the
   delights of sense soberly and temperately, wine to make glad the heart
   and put vigour into the spirits, and oil to make the face to shine and
   beautify the countenance; but he that loves these, that sets his heart
   upon them, covets them earnestly, is solicitous to have all the
   delights of sense wound up to the height of pleasurableness, is
   impatient of every thing that crosses him in his pleasures, relishes
   these as the best pleasures, and has his mouth by them put out of taste
   for spiritual delights, he is an epicure, 2 Tim. iii. 4. 2. The
   punishment of an epicure in this world: He shall be a poor man; for the
   lusts of sensuality are not maintained but at great expense, and there
   are instances of those who want necessaries, and live upon alms, who
   once could not live without dainties and varieties. Many a beau becomes
   a beggar.

   18 The wicked shall be a ransom for the righteous, and the transgressor
   for the upright.

   This intimates, 1. What should be done by the justice of men: The
   wicked, that are the troublers of a land, ought to be punished, for the
   preventing and turning away of those national judgments which otherwise
   will be inflicted and in which even the righteous are many times
   involved. Thus when Achan was stoned he was a ransom for the camp of
   righteous Israel; and the seven sons of Saul, when they were hanged,
   were a ransom for the kingdom of righteous David. 2. What is often done
   by the providence of God: The righteous is delivered out of trouble,
   and the wicked comes in his stead, and so seems as if he were a ransom
   for him, ch. xi. 8. God will rather leave many wicked people to be cut
   off than abandon his own people. I will give men for thee, Isa. xliii.
   3, 4.

   19 It is better to dwell in the wilderness, than with a contentious and
   an angry woman.

   Note, 1. Unbridled passions embitter and spoil the comfort of all
   relations. A peevish angry wife makes her husband's life uneasy, to
   whom she should be a comfort and a meet help. Those cannot dwell in
   peace and happiness that cannot dwell in peace and love. Even those
   that are one flesh, if they be not withal one spirit, have no joy of
   their union. 2. It is better to have no company than bad company. The
   wife of thy covenant is thy companion, and yet, if she be peevish and
   provoking, it is better to dwell in a solitary wilderness, exposed to
   wind and weather, than in company with her. A man may better enjoy God
   and himself in a wilderness than among quarrelsome relations and
   neighbours. See v. 9.

   20 There is treasure to be desired and oil in the dwelling of the wise;
   but a foolish man spendeth it up.

   Note, 1. Those that are wise will increase what they have and live
   plentifully; their wisdom will teach them to proportion their expenses
   to their income and to lay up for hereafter; so that there is a
   treasure of things to be desired, and as much as needs be desired, a
   good stock of all things convenient, laid up in season, and
   particularly of oil, one of the staple commodities of Canaan, Deut.
   viii. 8. This is in the habitation, or cottage, of the wise; and it is
   better to have an old-fashioned house, and have it well furnished, than
   a fine modern one, with sorry housekeeping. God blesses the endeavors
   of the wise and then their houses are replenished. 2. Those that are
   foolish will misspend what they have upon their lusts, and so bring the
   stock they have to nothing. Those manage wretchedly that are in haste
   to spend what they had, but not in care which way to get more. Foolish
   children spend what their wise parents have laid up. One sinner
   destroys much good, as the prodigal son.

   21 He that followeth after righteousness and mercy findeth life,
   righteousness, and honour.

   See here, 1. What it is to make religion our business; it is to follow
   after righteousness and mercy, not to content ourselves with easy
   performances, but to do our duty with the utmost care and pains, as
   those that are pressing forward and in fear of coming short. We must
   both do justly and love mercy, and must proceed and persevere therein;
   and, though we cannot attain to perfection, yet it will be a comfort to
   us if we aim at it and follow after it. 2. What will be the advantage
   of doing so: Those that do follow after righteousness shall find
   righteousness; God will give them grace to do good, and they shall have
   the pleasure and comfort of doing it; those that make conscience of
   being just to others shall have the pleasure and comfort of doing it;
   those that make conscience of being just to others shall be justly
   dealt with by others and others shall be kind to them. The Jews
   followed after righteousness, and did not find it, because they sought
   amiss, Rom. ix. 31. Otherwise, Seek and you shall find, and with it
   shall find both life and honour, everlasting life and honour, the crown
   of righteousness.

   22 A wise man scaleth the city of the mighty, and casteth down the
   strength of the confidence thereof.

   Note, 1. Those that have power are apt to promise themselves great
   things from their power. The city of the mighty thinks itself
   impregnable, and therefore its strength is the confidence thereof, what
   it boasts of and trust in, bidding defiance to danger. 2. Those that
   have wisdom, though they are so modest as not to promise much, often
   perform great things, even against those that are so confident of their
   strength, by their wisdom. Good conduct will go far even against great
   force; and a stratagem, well managed, may effectually scale the city of
   the mighty and cast down the strength it had such a confidence in. A
   wise man will gain upon the affections of people and conquer them by
   strength of reason, which is a more noble conquest than that obtained
   by strength of arms. Those that understand their interest will
   willingly submit themselves to a wise and good man, and the strongest
   walls shall not hold out against him.

   23 Whoso keepeth his mouth and his tongue keepeth his soul from
   troubles.

   Note, 1. It is our great concern to keep our souls from straits, being
   entangled in snares and perplexities, and disquieted with troubles,
   that we may preserve the possession and enjoyment of ourselves and that
   our souls may be in frame for the service of God. 2. Those that would
   keep their souls must keep a watch before the door of their lips, must
   keep the mouth by temperance, that no forbidden fruit go into it, no
   stolen waters, that nothing be eaten or drunk to excess; they must keep
   the tongue also, that no forbidden word go out of the door of the lips,
   no corrupt communication. By a constant watchfulness over our words we
   shall prevent abundance of mischiefs which an ungoverned tongue runs
   men into. Keep thy heart, and that will keep thy tongue from sin; keep
   thy tongue, and that will keep thy heart from trouble.

   24 Proud and haughty scorner is his name, who dealeth in proud wrath.

   See here the mischief of pride and haughtiness. 1. It exposes men to
   sin; it makes them passionate, and kindles in them the fire of proud
   wrath. They are continually dealing in it, as if it were their trade to
   be angry, and they had nothing so much to do as to barter passions and
   exchange bitter words. Most of the wrath that inflames the spirits and
   societies of men is proud wrath. Men cannot bear the least slight, nor
   in any thing to be crossed or contradicted, but they are out of humour,
   nay, in a heat, immediately. It likewise makes them scornful when they
   are angry, very abusive with their tongues, insolent towards those
   above them and imperious towards all about them. Only by pride comes
   all this. 2. It exposes men to shame. They get a bad name by it, and
   every one calls them proud and haughty scorners, and therefore nobody
   cares for having any thing to do with them. If men would but consult
   their reputation a little and the credit of their profession, which
   suffers with it, they would not indulge their pride and passion as they
   do.

   25 The desire of the slothful killeth him; for his hands refuse to
   labour.   26 He coveteth greedily all the day long: but the righteous
   giveth and spareth not.

   Here we have, 1. The miseries of the slothful, whose hands refuse to
   labour in an honest calling, by which they might get an honest
   livelihood. They are as fit for labour as other men, and business
   offers itself, to which they might lay their hands and apply their
   minds, but they will not; herein they fondly think they do well for
   themselves, see ch. xxvi. 16. Soul, take thy ease. But really they are
   enemies to themselves; for, besides that their slothfulness starves
   them, depriving them of their necessary supports, their desires at the
   same time stab them. Though their hands refuse to labour, their hearts
   cease not to covet riches, and pleasures, and honours, which yet cannot
   be obtained without labour. Their desires are impetuous and insatiable;
   they covet greedily all the day long, and cry, Give, give; they expect
   every body should do for them, though they will do nothing for
   themselves, much less for any body else. Now these desires kill them;
   they are a perpetual vexation to them, fret them to death, and perhaps
   put them upon such dangerous courses for the satisfying of their
   craving lusts as hasten them to an untimely end. Many that must have
   money with which to make provision for the flesh, and would not be at
   the pains to get it honestly, have turned highwaymen, and that has
   killed them. Those that are slothful in the affairs of their souls, and
   yet have desires towards that which would be the happiness of their
   souls, those desires kill them, will aggravate their condemnation and
   be witnesses against them that were convinced of the worth of spiritual
   blessings, but refused to be at the pains that were necessary to the
   obtaining of them. 2. The honours of the honest and diligent. The
   righteous and industrious have their desires satisfied, and enjoy not
   only that satisfaction, but the further satisfaction of doing good to
   others. The slothful are always craving and gaping to receive, but the
   righteous are always full and contriving to give; and it is more
   blessed to give than to receive. They give and spare not, give
   liberally and upbraid not; they give a portion to seven and also to
   eight, and do not spare for fear of wanting.

   27 The sacrifice of the wicked is abomination: how much more, when he
   bringeth it with a wicked mind?

   Sacrifices were of divine institution; and when they were offered in
   faith, and with repentance and reformation, God was greatly honoured by
   them and well-pleased in them. But they were often not only
   unacceptable, but an abomination, to God, and he declared so, which was
   an indication both that they were not required for their own sakes and
   that there were better things, and for effectual, in reserve, when
   sacrifice and offering should be done away. They were an abomination,
   1. When they were brought by wicked men, who did not, according to the
   true intent and meaning of sacrificing, repent of their sins, mortify
   their lusts, and amend their lives. Cain brought his offering. Even
   wicked men may be found in the external performances of religious
   worship. Many can freely give God their beasts, their lips, their
   knees, who would not give him their hearts; the Pharisees gave alms.
   But when the person is an abomination, as every wicked man is to God,
   the performance cannot but be so; even when he brings it diligently; so
   some read the latter part of the verse. Though their offerings are
   continually before God (Ps. l. 8), yet they are an abomination to him.
   2. Much more when they were brought with wicked minds, when their
   sacrifices were made, not only consistent with, but serviceable to,
   their wickedness, as Absalom's vow, Jezebel's fast, and the Pharisees'
   long prayers. When men make a show of devotion, that they may the more
   easily and effectually compass some covetous or malicious design, when
   holiness is pretended, but some wickedness intended, then especially
   the performance is an abomination, Isa. lxvi. 5.

   28 A false witness shall perish: but the man that heareth speaketh
   constantly.

   Here is, 1. The doom of a false witness. He who, for favour to one side
   or malice to the other, gives in a false evidence, or makes an
   affidavit of that which he knows to be false, or at least does not know
   to be true, if it be discovered, his reputation will be ruined. A man
   may tell a lie perhaps in his haste; but he that gives a false
   testimony does it with deliberation and solemnity, and it cannot but be
   a presumptuous sin, and a forfeiture of man's credit. But, though he
   should not be discovered, he himself shall be ruined; the vengeance he
   imprecated upon himself, when he took the false oath, will come upon
   him. 2. The praise of him that is conscientious: He who hears (that is,
   obeys) the command of God, which is to speak every man truth with his
   neighbour, he who testifies nothing but what he has heard and knows to
   be true, speaks constantly (that is, consistently with himself); he is
   always in the same story; he speaks in finem--to the end; people will
   give credit to him and hear him out; he speaks unto victory; he carries
   the cause, which the false witness shall lose; he shall speak to
   eternity. What is true is true eternally. The lip of truth is
   established for ever.

   29 A wicked man hardeneth his face: but as for the upright, he
   directeth his way.

   Here is, 1. The presumption and impudence of a wicked man: He hardens
   his face--brazens it, that he may not blush--steels it, that he may not
   tremble when he commits the greatest crimes; he bids defiance to the
   terrors of the law and the checks of his own conscience, the reproofs
   of the word and the rebukes of Providence; he will have his way and
   nothing shall hinder him, Isa. lvii. 17. 2. The caution and
   circumspection of a good man: As for the upright, he does not say, What
   would I do? What have I a mind to? and that will I have; but, What
   should I do? What does God require of me? What is duty? What is
   prudence? What is for edification? And so he does not force his way,
   but direct his way by a safe and certain rule.

   30 There is no wisdom nor understanding nor counsel against the Lord.
   31 The horse is prepared against the day of battle: but safety is of
   the Lord.

   The designing busy part of mankind are directed, in all their counsels
   and undertakings, to have their eye to God, and to believe, 1. That
   there can be no success against God, and therefore they must never act
   in opposition to him, in contempt of his commands, or in contradiction
   to his counsels. Though they think they have wisdom, and understanding,
   and counsel, the best politics and politicians, on their side, yet, if
   it be against the Lord, it cannot prosper long; it shall not prevail at
   last. He that sits in heaven laughs at men's projects against him and
   his anointed, and will carry his point in spite of them, Ps. ii. 1-6.
   Those that fight against God are preparing shame and ruin for
   themselves; whoever make war with the Lamb, he will certainly overcome
   them, Rev. xvii. 14. 2. That there can be no success without God, and
   therefore they must never act but in dependence on him. Be the cause
   ever so good, and the patrons of it ever so strong, and wise, and
   faithful, and the means of carrying it on, and gaining the point, ever
   so probable, still they must acknowledge God and take him along with
   them. Means indeed are to be used; the horse must be prepared against
   the day of battle, and the foot too; they must be armed and
   disciplined. In Solomon's time even Israel's kings used horses in war,
   though they were forbidden to multiply them. But, after all, safety and
   salvation are of the Lord; he can save without armies, but armies
   cannot save without him; and therefore he must be sought to and trusted
   in for success, and when success is obtained he must have all the
   glory. When we are preparing for the day of battle our great concern
   must be to make God our friend and secure his favour.
     __________________________________________________________________

P R O V E R B S

  CHAP. XXII.

    Miscellaneous Maxims.

   1 A good name is rather to be chosen than great riches, and loving
   favour rather than silver and gold.

   Here are two things which are more valuable and which we should covet
   more than great riches:--1. To be well spoken of: A name (that is, a
   good name, a name for good things with God and good people) is rather
   to be chosen than great riches; that is, we should be more careful to
   do that by which we may get and keep a good name than that by which we
   may raise and increase a great estate. Great riches bring great cares
   with them, expose men to danger, and add no real value to a man. A fool
   and a knave may have great riches, but a good name makes a man easy and
   safe, supposes a man wise and honest, redounds to the glory of God, and
   gives a man a greater opportunity of doing good. By great riches we may
   relieve the bodily wants of others, but by a good name we may recommend
   religion to them. 2. To be well beloved, to have an interest in the
   esteem and affections of all about us; this is better than silver and
   gold. Christ has neither silver nor gold, but he grew in favour with
   God and man, Luke ii. 52. This should teach us to look with a holy
   contempt upon the wealth of this world, not to set our hearts upon
   that, but with all possible care to think of those things that are
   lovely and of good report, Phil. iv. 8.

   2 The rich and poor meet together: the Lord is the maker of them all.

   Note, 1. Among the children of men divine Providence has so ordered it
   that some are rich and others poor, and these are intermixed in
   societies: The Lord is the Maker of both, both the author of their
   being and the disposer of their lot. The greatest man in the world must
   acknowledge God to be his Maker, and is under the same obligations to
   be subject to him that the meanest is; and the poorest has the honour
   to be the work of God's hands as much as the greatest. Have they not
   all one Father? Mal. ii. 10; Job xxxi. 15. God makes some rich, that
   they may be charitable to the poor, and others poor, that they may be
   serviceable to the rich; and they have need of one another, 1 Cor. xii.
   21. He make some poor, to exercise their patience, and contentment, and
   dependence upon God, and others rich, to exercise their thankfulness
   and beneficence. Even the poor we have always with us; they shall never
   cease out of the land, nor the rich neither. 2. Notwithstanding the
   distance that is in many respects between rich and poor, yet in most
   things they meet together, especially before the Lord, who is the Maker
   of them all, and regards not the rich more than the poor, Job xxxiv.
   19. Rich and poor meet together at the bar of God's justice, all guilty
   before God, concluded under sin, and shapen in iniquity, the rich as
   much as the poor; and they meet at the throne of God's grace; the poor
   are as welcome there as the rich. There is the same Christ, the same
   scripture, the same Spirit, the same covenant of promises, for them
   both. There is the same heaven for poor saints that there is for rich:
   Lazarus is in the bosom of Abraham. And there is the same hell for rich
   sinners that there is for poor. All stand upon the same level before
   God, as they do also in the grave. The small and great are there.

   3 A prudent man foreseeth the evil, and hideth himself: but the simple
   pass on, and are punished.

   See here, 1. The benefit of wisdom and consideration: A prudent man, by
   the help of his prudence, will foresee an evil, before it comes, and
   hide himself; he will be aware when he is entering into a temptation
   and will put on his armour and stand on his guard. When the clouds are
   gathering for a storm he takes the warning, and flies to the name of
   the Lord as his strong tower. Noah foresaw the deluge, Joseph the years
   of famine, and provided accordingly. 2. The mischief of rashness and
   inconsideration. The simple, who believe every word that flatters them,
   will believe none that warns them, and so they pass on and are
   punished. They venture upon sin, though they are told what will be in
   the end thereof; they throw themselves into trouble, notwithstanding
   the fair warning given them, and they repent their presumption when it
   is too late. See an instance of both these, Exod. ix. 20, 21. Nothing
   is so fatal to precious souls as this, they will not take warning.

   4 By humility and the fear of the Lord are riches, and honour, and
   life.

   See here, 1. Wherein religion does very much consist--in humility and
   the fear of the Lord; that is, walking humbly with God. We must so
   reverence God's majesty and authority as to submit with all humility to
   the commands of his word and the disposals of his providence. We must
   have such low thoughts of ourselves as to behave humbly towards God and
   man. Where the fear of God is there will be humility. 2. What is to be
   gotten by it--riches, and honour, and comfort, and long life, in this
   world, as far as God sees good, at least spiritual riches and honour in
   the favour of God, and the promises and privileges of the covenant of
   grace, and eternal life at last.

   5 Thorns and snares are in the way of the froward: he that doth keep
   his soul shall be far from them.

   Note 1. The way of sin is vexatious and dangerous: In the way of the
   froward, that crooked way, which is contrary to the will and word of
   God, thorns and snares are found, thorns of grief for past sins and
   snares entangling them in further sin. He that makes no conscience of
   what he says and does will find himself hampered by that imaginary
   liberty, and tormented by his pleasures. Froward people, who are soon
   angry, expose themselves to trouble at every step. Every thing will
   fret and vex him that will fret and vex at every thing. 2. The way of
   duty is safe and easy: He that keeps his soul, that watches carefully
   over his own heart and ways, is far from those thorns and snares, for
   his way is both plain and pleasant.

   6 Train up a child in the way he should go: and when he is old, he will
   not depart from it.

   Here is, 1. A great duty enjoined, particularly to those that are the
   parents and instructors of children, in order to the propagating of
   wisdom, that it may not die with them: Train up children in that age of
   vanity, to keep them from the sins and snares of it, in that learning
   age, to prepare them for what they are designed for. Catechise them;
   initiate them; keep them under discipline. Train them as soldiers, who
   are taught to handle their arms, keep rank, and observe the word of
   command. Train them up, not in the way they would go (the bias of their
   corrupt hearts would draw them aside), but in the way they should go,
   the way in which, if you love them, you would have them go. Train up a
   child according as he is capable (as some take it), with a gentle hand,
   as nurses feed children, little and often, Deut. vi. 7. 2. A good
   reason for it, taken from the great advantage of this care and pains
   with children: When they grow up, when they grow old, it is to be
   hoped, they will not depart from it. Good impressions made upon them
   then will abide upon them all their days. Ordinarily the vessel retains
   the savour with which it was first seasoned. Many indeed have departed
   from the good way in which they were trained up; Solomon himself did
   so. But early training may be a means of their recovering themselves,
   as it is supposed Solomon did. At least the parents will have the
   comfort of having done their duty and used the means.

   7 The rich ruleth over the poor, and the borrower is servant to the
   lender.

   He had said (v. 2.), Rich and poor meet together; but here he finds,
   here he shows, that, as to the things of this life, there is a great
   difference; for, 1. Those that have little will be in subjection to
   those that have much, because they have dependence upon them, they have
   received, and expect to receive, support from them: The rich rule over
   the poor, and too often more than becomes them, with pride and rigour,
   unlike to God, who, though he be great, yet despises not any. It is
   part of the affliction of the poor that they must expect to be trampled
   upon, and part of their duty to be serviceable, as far as they can, to
   those that are kind to them, and study to be grateful. 2. Those that
   are but going behindhand find themselves to lie much at the mercy of
   those that are before hand: The borrower is servant to the lender, is
   obliged to him, and must sometimes beg, Have patience with me.
   Therefore it is part of Israel's promised happiness that they should
   lend and borrow, Deut. xxviii. 12. And it should be our endeavour to
   keep as much as may be out of debt. Some sell their liberty to gratify
   their luxury.

   8 He that soweth iniquity shall reap vanity: and the rod of his anger
   shall fail.

   Note, 1. Ill-gotten gains will not prosper: He that sows iniquity, that
   does an unjust thing in hopes to get by it, shall reap vanity; what he
   gets will never do him any good nor give him any satisfaction. He will
   meet nothing but disappointment. Those that create trouble to others do
   but prepare trouble for themselves. Men shall reap as they sow. 2.
   Abused power will not last. If the rod of authority turn into a rod of
   anger, if men rule by passion instead of prudence, and, instead of the
   public welfare, aim at nothing so much as the gratifying of their own
   resentments, it shall fail and be broken, and their power shall not
   bear them out in their exorbitances, Isa. x. 24, 25.

   9 He that hath a bountiful eye shall be blessed; for he giveth of his
   bread to the poor.

   Here is, 1. The description of a charitable man; he has a bountiful
   eye, opposed to the evil eye (ch. xxiii. 6) and the same with the
   single eye (Matt. vi. 22),--an eye that seeks out objects of charity,
   besides those that offer themselves,--an eye that, upon the sight of
   one in want and misery, affects the heart with compassion,--an eye that
   with the alms gives a pleasant look, which makes the alms doubly
   acceptable. He has also a liberal hand: He gives of his bread to those
   that need--his bread, the bread appointed for his own eating. He will
   rather abridge himself than see the poor perish for want; yet he does
   not give all his bread, but of his bread; the poor shall have their
   share with his own family. 2. The blessedness of such a man. The loins
   of the poor will bless them, all about him will speak well of him, and
   God himself will bless him, in answer to many a good prayer put up for
   him, and he shall be blessed.

   10 Cast out the scorner, and contention shall go out; yea, strife and
   reproach shall cease.

   See here, 1. What the scorner does. It is implied that he sows discord
   and makes mischief wherever he comes. Much of the strife and contention
   which disturb the peace of all societies is owing to the evil
   interpreter (as some read it), that construes every thing into the
   worst, to those that despise and deride every one that comes in their
   way and take a pride in bantering and abusing all mankind. 2. What is
   to be done with the scorner that will not be reclaimed: Cast him out of
   your society, as Ishmael, when he mocked Isaac, was thrust out of
   Abraham's family. Those that would secure the peace must exclude the
   scorner.

   11 He that loveth pureness of heart, for the grace of his lips the king
   shall be his friend.

   Here is, 1. The qualification of an accomplished, a complete gentleman,
   that is fit to be employed in public business. He must be an honest
   man, a man that loves pureness of heart and hates all impurity, not
   only pure from all fleshly lusts, but from all deceit and
   dissimulation, from all selfishness and sinister designs, that takes
   care to approve himself a man of sincerity, is just and fair from
   principle, and delights in nothing more than in keeping his own
   conscience clean and void of offence. He must also be able to speak
   with a good grace, not to daub and flatter, but to deliver his
   sentiments decently and ingeniously, in language clean and smooth as
   his spirit. 2. The preferment such a man stands fair for: The king, if
   he be wise and good, and understand his own and his people's interest,
   will be his friend, will make him of his cabinet-council, as there was
   one in David's court, and another in Solomon's, that was called the
   king's friend; or, in any business that he has, the king will befriend
   him. Some understand it of the King of kings. A man in whose spirit
   there is no guile, and whose speech is always with grace, God will be
   his friend, Messiah, the Prince, will be his friend. This honour have
   all the saints.

   12 The eyes of the Lord preserve knowledge, and he overthroweth the
   words of the transgressor.

   Here is, 1. The special care God takes to preserve knowledge, that is,
   to keep up religion in the world by keeping up among men the knowledge
   of himself and of good and evil, notwithstanding the corruption of
   mankind, and the artifices of Satan to blind men's minds and keep them
   in ignorance. It is a wonderful instance of the power and goodness of
   the eyes of the Lord, that is, his watchful providence. He preserves
   men of knowledge, wise and good men (2 Chron. xvi. 9), particularly
   faithful witnesses, who speak what they know; God protects such, and
   prospers their counsels. He does by his grace preserve knowledge in
   such, secures his own work and interest in them. See Prov. ii. 7, 8. 2.
   The just vengeance God takes on those that speak and act against
   knowledge and against the interests of knowledge and religion in the
   world: He overthrows the words of the transgressor, and preserves
   knowledge in spite of him. He defeats all the counsels and designs of
   false and treacherous men, and turns them to their own confusion.

   13 The slothful man saith, There is a lion without, I shall be slain in
   the streets.

   Note, 1. Those that have no love for their business will never want
   excuses to shake it off. Multitudes are ruined, both for soul and body,
   by their slothfulness, and yet still they have something or other to
   say for themselves, so ingenious are men in putting a cheat upon their
   own souls. And who, I pray, will be the gainer at last, when the
   pretences will be all rejected as vain and frivolous? 2. Many frighten
   themselves from real duties by imaginary difficulties: The slothful man
   has work to do without in the fields, but he fancies there is a lion
   there; nay, he pretends he dares not go along the streets for fear
   somebody or other should meet him and kill him. He does not himself
   think so; he only says so to those that call him up. He talks of a lion
   without, but considers not his real danger from the devil, that roaring
   lion, which is in bed with him, and from his own slothfulness, which
   kills him.

   14 The mouth of strange women is a deep pit: he that is abhorred of the
   Lord shall fall therein.

   This is designed to warn all young men against the lusts of
   uncleanness. As they regard the welfare of their souls, let them take
   heed of strange women, lewd women, whom they ought to be strange to, of
   the mouth of strange women, of the kisses of their lips (ch. vii. 13),
   of the words of their lips, their charms and enticements. Dread them;
   have nothing to do with them; for, 1. Those who abandon themselves to
   that sin give proof that they are abandoned of God: it is a deep pit,
   which those fall into that are abhorred of the Lord, who leaves them to
   themselves to enter into that temptation, and takes off the bridle of
   his restraining grace, to punish them for other sins. Value not thyself
   upon thy being in favour with such women, when it proclaims thee under
   the wrath of God. 2. It is seldom that they recover themselves, for it
   is a deep pit; it will be hard getting out of it, it so besots the mind
   and debauches the conscience, by pleasing the flesh.

   15 Foolishness is bound in the heart of a child; but the rod of
   correction shall drive it far from him.

   We have here two very sad considerations:-- 1. That corruption is woven
   into our nature. Sin is foolishness; it is contrary both to our right
   reason and to our true interest. It is in the heart; there is an inward
   inclination to sin, to speak and act foolishly. It is in the heart of
   children; they bring it into the world with them; it is what they were
   shapen and conceived in. It is not only found there, but it is bound
   there; it is annexed to the heart (so some); vicious dispositions
   cleave closely to the soul, are bound to it as the cion to the stock
   into which it is grafted, which quite alters the property. There is a
   knot tied between the soul and sin, a true lover's knot; they two
   became one flesh. It is true of ourselves, it is true of our children,
   whom we have begotten in our own likeness. O God! thou knowest this
   foolishness. 2. That correction is necessary to the cure of it. It will
   not be got out by fair means and gentle methods; there must be
   strictness and severity, and that which will cause grief. Children need
   to be corrected, and kept under discipline, by their parents; and we
   all need to be corrected by our heavenly Father (Heb. xii. 6, 7), and
   under the correction we must stroke down folly and kiss the rod.

   16 He that oppresseth the poor to increase his riches, and he that
   giveth to the rich, shall surely come to want.

   This shows what evil courses rich men sometimes take, by which, in the
   end, they will impoverish themselves and provoke God, notwithstanding
   their abundance, to bring them to want; they oppress the poor and give
   to the rich. 1. They will not in charity relieve the poor, but withhold
   from them, that by saving that which is really the best, but which they
   think the most needless part of their expenses, they may increase their
   riches; but they will make presents to the rich, and give them great
   entertainments, either in pride and vain-glory, that they may look
   great, or in policy, that they may receive it again with advantage.
   Such shall surely come to want. Many have been beggared by a foolish
   generosity, but never any by a prudent charity. Christ bids us to
   invite the poor, Luke xiv. 12, 13. 2. They not only will not relieve
   the poor, but they oppress them, rob the spital, extort from their poor
   tenants and neighbours, invade the rights of those who have not
   wherewithal to defend themselves, and then give bribes to the rich, to
   protect and countenance them in it. But it is all in vain; they shall
   come to want. Those that rob God, and so make him the enemy, cannot
   secure themselves by giving to the rich, to make them their friends.

Serious Attention Inculcated.

   17 Bow down thine ear, and hear the words of the wise, and apply thine
   heart unto my knowledge.   18 For it is a pleasant thing if thou keep
   them within thee; they shall withal be fitted in thy lips.   19 That
   thy trust may be in the Lord, I have made known to thee this day, even
   to thee.   20 Have not I written to thee excellent things in counsels
   and knowledge,   21 That I might make thee know the certainty of the
   words of truth; that thou mightest answer the words of truth to them
   that send unto thee?

   Solomon here changes his style and manner of speaking. Hitherto, for
   the most part, since the beginning of ch. x., he had laid down
   doctrinal truths, and but now and then dropped a word of exhortation,
   leaving us to make the application as we went along; but here, to the
   end of ch. xxiv., he directs his speech to his son, his pupil, his
   reader, his hearer, speaking as to a particular person. Hitherto, for
   the most part, his sense was comprised in one verse, but here usually
   it is drawn out further. See how Wisdom tries variety of methods with
   us, lest we should be cloyed with any one. To awaken attention and to
   assist our application the method of direct address is here adopted.
   Ministers must not think it enough to preach before their hearers, but
   must preach to them, nor enough to preach to them all in general, but
   should address themselves to particular persons, as here: Do thou do so
   and so. Here is,

   I. An earnest exhortation to get wisdom and grace, by attending to the
   words of the wise men, both written and preached, the words of the
   prophets and priests, and particularly to that knowledge which Solomon
   in this book gives men of good and evil, sin and duty, rewards and
   punishments. To these words, to this knowledge, the ear must be bowed
   down in humility and serious attention and the heart applied by faith,
   and love, and close consideration. The ear will not serve without the
   heart.

   II. Arguments to enforce this exhortation. Consider,

   1. The worth and weight of the things themselves which Solomon in this
   book gives us the knowledge of. They are not trivial things, for
   amusements and diversion, not jocular proverbs, to be repeated in sport
   and in order to pass away time. No; they are excellent things, which
   concern the glory of God, the holiness and happiness of our souls, the
   welfare of mankind and all communities; they are princely things (so
   the word is), fit for kings to speak and senates to hear; they are
   things that concern counsels and knowledge, that is, wise counsels,
   relating to the most important concerns; things which will not only
   make us knowing ourselves, but enable us to advise others.

   2. The clearness of the discovery of these things and the directing of
   them to us in particular. "They are made known, publicly known, that
   all may read,--plainly known, that he that runs may read,--made known
   this day more fully than ever before, in this day of light and
   knowledge,--made known in this thy day. But it is only a little while
   that this light is with thee; perhaps the things that are this day made
   known to thee, if thou improve not the day of thy visitation, may,
   before to-morrow, be hidden from thy eyes. They are written, for the
   greater certainty, and that they may be received and the more safely
   transmitted pure and entire to posterity. But that which the emphasis
   is here most laid upon is that they are made known to thee, even to
   thee, and written to thee, as if it were a letter directed to thee by
   name. It is suited to thee and to thy case; thou mayest in this glass
   see thy own face; it is intended for thee, to be a rule to thee, and by
   it thou must be judged." We cannot say of these things, "They are good
   things, but they are nothing to us;" no, they are of the greatest
   concern imaginable to us.

   3. The agreeableness of these things to us, in respect both of comfort
   and credit. (1.) If we hide them in our hearts, they will be very
   pleasing and yield us an abundant satisfaction (v. 18): "It is a
   pleasant thing, and will be thy constant entertainment, if thou keep
   them within thee; if thou digest them, and be actuated and governed by
   them, and delivered into them as into a mould." The form of godliness,
   when that is rested in, is but a force put upon a man, and he does but
   do penance in that white clothing; those only that submit to the power
   of godliness, and make heart-work of it, find the pleasure of it, ch.
   ii. 10. (2.) If we make use of them in our discourse, they will be very
   becoming, and gain us a good reputation. They shall be fitted in thy
   lips. "Speak of these things, and thou speakest like thyself, and as is
   fit for thee to speak considering thy character; thou wilt also have
   pleasure in speaking of these things as well as in thinking of them."

   4. The advantage designed us by them. The excellent things which God
   has written to us are not like the commands which the master gives his
   servant, which are all intended for the benefit of the master, but like
   those which the master gives his scholar, which are all intended for
   the benefit of the scholar. These things must be kept by us, for they
   are written to us, (1.) That we may have a confidence in him and
   communion with him. That thy trust may be in the Lord, v. 19. We cannot
   trust in God except in the way of duty; we are therefore taught our
   duty, that we may have reason to trust in God. Nay, this is itself one
   great duty we are to learn, and a duty that is the foundation of all
   practical religion, to live a life of delight in God and dependence on
   him. (2.) That we may have a satisfaction in our own judgment: "That I
   might make thee know the certainty of the words of truth; that thou
   mayest know what is truth, mayest plainly distinguish between it and
   falsehood, and mayest know upon what grounds thou receivest and
   believest the truths of God." Note, [1.] It is a desirable thing to
   know, not only the words of truth, but the certainty of them, that our
   faith may be intelligent and rational, and may grow up to a full
   assurance. [2.] The way to know the certainty of the words of truth is
   to make conscience of our duty; for, if any man do his will, he shall
   know for certain that the doctrine is of God, John vii. 17. (3.) That
   we may be useful and serviceable to others for their instruction: "That
   thou mayest give a good account of the words of truth to those that
   send to thee to consult thee as an oracle," or (as the margin reads it)
   "to those that send thee, that employ thee as an agent or ambassador in
   any business." Knowledge is given us to do good with, that others may
   light their candle at our lamp, and that we may in our place serve our
   generation according to the will of God; and those who make conscience
   of keeping God's commandments will be best able to give a reason of the
   hope that is in them.

Caution against Oppressing the Poor.

   22 Rob not the poor, because he is poor: neither oppress the afflicted
   in the gate:   23 For the Lord will plead their cause, and spoil the
   soul of those that spoiled them.

   After this solemn preface, one would have expected something new and
   surprising; but no; here is a plain and common, but very needful
   caution against the barbarous and inhuman practices of oppressing poor
   people. Observe,

   I. The sin itself, and that is robbing the poor and making them poorer,
   taking from those that have but little to lose and so leaving them
   nothing. It is bad to rob any man, but most absurd to rob the poor,
   whom we should relieve,--to squeeze those with our power whom we should
   water with our bounty,--to oppress the afflicted, and so to add
   affliction to them,--to give judgment against them, and so to patronise
   those that do rob them, which is as bad as if we robbed them ourselves.
   Rich men will not suffer themselves to be wronged; poor men cannot help
   themselves, and therefore we ought to be the more careful not to wrong
   them.

   II. The aggravations of the sin. 1. If their inability, by reason of
   their poverty, to right themselves, embolden us to rob them, it is so
   much the worse; this is robbing the poor because he is poor; this is
   not only a base and cowardly thing, to take advantage against a man
   because he is helpless, but it is unnatural, and proves men worse than
   beasts. 2. Or, if it be done under the colour of law and justice, that
   is oppressing the afflicted in the gate, where they ought to be
   protected from wrong and to have justice done them against those that
   oppress them.

   III. The danger that attends this sin. He that robs and oppresses the
   poor does it at his peril; for, 1. The oppressed will find God their
   powerful patron. He will plead their cause, and not suffer them to be
   run down and trampled upon. If men will not appear for them, God will.
   2. The oppressors will find him a just avenger. He will make reprisals
   upon them, will spoil the souls of those that spoil them; he will repay
   them in spiritual judgments, in curses to their souls. He that robs the
   poor will be found in the end a murderer of himself.

Prudential Maxims.

   24 Make no friendship with an angry man; and with a furious man thou
   shalt not go:   25 Lest thou learn his ways, and get a snare to thy
   soul.

   Here is, 1. A good caution against being intimate with a passionate
   man. It is the law of friendship that we accommodate ourselves to our
   friends and be ready to serve them, and therefore we ought to be wise
   and wary in the choice of a friend, that we come not under the sacred
   tie to any one whom it would be our folly to accommodate ourselves to.
   Thought we must be civil to all, yet we must be careful whom we lay in
   our bosoms and contract a familiarity with. And, among others, a man
   who is easily provoked, touchy, and apt to resent affronts, who, when
   he is in a passion, cares not what he says or does, but grows
   outrageous, such a one is not fit to be made a friend or companion, for
   he will be ever and anon angry with us and that will be our trouble,
   and he will expect that we should, like him, be angry with others, and
   that will be our sin. 2. Good cause given for this caution: Lest thou
   learn his way. Those we go with we are apt to grow like. Our corrupt
   hearts have so much tinder in them that it is dangerous conversing with
   those that throw about the sparks of their passion. We shall thereby
   get a snare to our souls, for a disposition to anger is a great snare
   to any man, and an occasion of much sin. He does not say, "Lest thou
   have ill language given thee or get a broken head," but, which is must
   worse, "Lest thou imitate him, to humour him, and so contract an ill
   habit."

   26 Be not thou one of them that strike hands, or of them that are
   sureties for debts.   27 If thou hast nothing to pay, why should he
   take away thy bed from under thee?

   We have here, as often before, a caution against suretiship, as a thing
   both imprudent and unjust. 1. We must not associate ourselves, nor
   contract an intimacy, with men of broken fortunes, and reputations, who
   need and will urge their friends to be bound for them, that they may
   cheat their neighbours to feed their lusts, and by keeping up a little
   longer may do the more damage at last to those that give them credit.
   Have nothing to do with such; be not thou among them. 2. We must not
   cheat people of their money, by striking hands ourselves, or becoming
   surety for others, when we have not to pay. If a man by the divine
   providence is disabled to pay his debts, he ought to be pitied and
   helped; but he that takes up money or goods himself, or is bound for
   another, when he knows that he has not wherewithal to pay, or that what
   he has is so settled that the creditors cannot come at it, does in
   effect pick his neighbour's pocket, and though, in all cases,
   compassion is to be used, yet he may thank himself if the law have its
   course and his bed be taken from under him, which might be taken for a
   pledge to secure a debt, Exod. xxii. 26, 27. For, if a man appeared to
   be so poor that he had nothing else to give for security, he ought to
   be relieved, and it was honestly done to own it; but, for the recovery
   of a debt, it seems it might be taken by the summum jus--the strict
   operation of law. 3. We must not ruin our own estates and families.
   Every man ought to be just to himself and to his wife and children;
   those are not so who live above what they have, who by the
   mismanagement of their own affairs, or by encumbering themselves with
   debts of others, waste what they have and bring themselves to poverty.
   We may take joyfully the spoiling of our goods if it be for the
   testimony of a good conscience; but, if be for our own rashness and
   folly, we cannot but take it heavily.

   28 Remove not the ancient landmark, which thy fathers have set.

   1. We are here taught not to invade another man's right, though we can
   find ways of doing it ever so secretly and plausibly, clandestinely and
   by fraud, without any open force. Let not property in general be
   entrenched upon, by robbing men of their liberties and privileges, or
   of any just ways of maintaining them. Let not the property of
   particular persons be encroached upon. The land-marks, or meer-stones,
   are standing witnesses to every man's right; let not those be removed
   quite away, for thence come wars, and fightings, and endless disputes;
   let them not be removed so as to take from thy neighbour's lot to thy
   own, for that is downright robbing him and entailing the fraud upon
   posterity. 2. We may infer hence that a deference is to be paid, in all
   civil matters, to usages that have prevailed time out of mind and the
   settled constitutions of government, in which it becomes us to
   acquiesce, lest an attempt to change it, under pretence of changing it
   for the better, prove of dangerous consequence.

   29 Seest thou a man diligent in his business? he shall stand before
   kings; he shall not stand before mean men.

   Here is, 1. A plain intimation what a hard thing it is to find a truly
   ingenious industrious man: "Seest thou a man diligent in his business?
   Thou wilt not see many such, so epidemical are dulness and
   slothfulness." He is here commended who lays out himself to get
   business, though it be but in a very low and narrow sphere, and is not
   easy when he is out of business, who loves business, is quick and
   active in it, and goes through it, not only with constancy and
   resolution, but with dexterity and expedition, a man of despatch, who
   knows how to bring a deal of business into a little compass. 2. A moral
   prognostication of the preferment of such a man; though now he stands
   before mean men, is employed by them and attends upon them, yet he will
   rise, and is likely enough to stand before kings, as an ambassador to
   foreign kings or prime-minister of state to his own. Seest thou a man
   diligent in the business of religion? He is likely to excel in virtue,
   and shall stand before the King of kings.
     __________________________________________________________________

P R O V E R B S

  CHAP. XXIII.

    Cautions against Luxury and Covetousness.

   1 When thou sittest to eat with a ruler, consider diligently what is
   before thee:   2 And put a knife to thy throat, if thou be a man given
   to appetite.   3 Be not desirous of his dainties: for they are
   deceitful meat.

   The sin we are here warned against is luxury and sensuality, and the
   indulgence of the appetite in eating and drinking, a sin that most
   easily besets us. 1. We are here told when we enter into temptation,
   and are in most danger of falling into this sin: "When thou sittest to
   eat with a ruler thou has great plenty before thee, varieties and
   dainties, such a table spread as thou has seldom seen; thou are ready
   to think, as Haman did, of nothing but the honour hereby done thee
   (Esth. v. 12), and the opportunity thou hast of pleasing thy palate,
   and forgettest that there is a snare laid for thee." Perhaps the
   temptation may be stronger, and more dangerous, to one that is not used
   to such entertainments, than to one that always sits down to a good
   table. 2. We are here directed to double our guard at such a time. We
   must, (1.) Apprehend ourselves to be in danger: "Consider diligently
   what is before thee, what meat and drink are before thee, that thou
   mayest choose that which is safest for thee and which thou art least
   likely to eat and drink of to excess. Consider what company is before
   thee, the ruler himself, who, if he be wise and good, will take it as
   an affront for any of his guests to disorder themselves at his table."
   And, if when we sit to eat with a ruler, much more when we sit to eat
   with the ruler of rulers at the Lord's table, must we consider
   diligently what is before us, that we may not in any respect eat and
   drink unworthily, unbecomingly, lest that table become a snare. (2.) We
   must alarm ourselves into temperance and moderation: "Put a knife to
   thy throat, that is, restrain thyself, as it were with a sword hanging
   over thy head, from all excess. Let these words, Take heed lest at any
   time your hearts be overcharged with surfeiting and drunkenness, and so
   that day come upon you unawares--or those, For all these things, God
   shall bring thee into judgment--or those, Drunkards, shall not inherit
   the kingdom of God, be a knife to the throat." The Latins call luxury
   gula--the throat. "Take up arms against that sin. Rather be so
   abstemious that thy craving appetite will begin to think thy throat cut
   than indulge thyself in voluptuousness." We must never feed ourselves
   without fear (Jude 12), but we must in a special manner fear when
   temptation is before us. (3.) We must reason ourselves into a holy
   contempt of the gratifications of sense: "If thou be a man given to
   appetite, thou must, by a present solution, and an application of the
   terrors of the Lord, restrain thyself. When thou art in danger of
   falling into any excess put a knife to thy throat; that may serve for
   once. But that is not enough: lay the axe to the root; mortify that
   appetite which has such a power over thee: Be not desirous of
   dainties." Note, We ought to observe what is our own iniquity, and, if
   we find ourselves addicted to flesh-pleasing, we must not only stand
   upon our guard against temptations from without, but subdue the
   corruption within. Nature is desirous of food, and we are taught to
   pray for it, but it is lust that is desirous of dainties, and we cannot
   in faith pray for them, for frequently they are not food convenient for
   mind, body, or estate. They are deceitful meat, and therefore David,
   instead of praying for them, prays against them, Ps. cxli. 4. They are
   pleasant to the palate, but perhaps rise in the stomach, turn sour
   there, upbraid a man, and make him sick. They do not yield men the
   satisfaction they promised themselves from them; for those that are
   given to appetite, when they have that which is very dainty, are not
   pleased; they are soon weary of it; they must have something else more
   dainty. The more a luxurious appetite is humoured and indulged the more
   humour some and troublesome it grows, and the more hard to please;
   dainties will surfeit, but never satisfy. But especially they are upon
   this account deceitful meat, that, while they please the body, they
   prejudice the soul, they overcharge the heart, and unfit it for the
   service of God, nay, they take away the heart, and alienate the mind
   from spiritual delights, and spoil its relish of them. Why then should
   we covet that which will certainly cheat us?

   4 Labour not to be rich: cease from thine own wisdom.   5 Wilt thou set
   thine eyes upon that which is not? for riches certainly make themselves
   wings; they fly away as an eagle toward heaven.

   As some are given to appetite (v. 2) so others to covetousness, and
   those Solomon here takes to task. Men cheat themselves as much by
   setting their hearts on money (though it seems most substantial) as by
   setting them on dainties. Observe,

   I. How he dissuades the covetous man from toiling and tormenting
   himself (v. 4). "Do not aim to be rich, to raise an estate, and to make
   what thou hast in abundance more than it is." We must endeavor to live
   comfortably, and provide for our children and families, according as
   our rank and condition are, but we must not seek great things. Be not
   of those that will be rich, that desire it as their chief good and
   design it as their highest end, 1 Tim. vi. 9. Covetous men think it is
   their wisdom, imagining that if they be rich to such a degree they
   shall be completely happy. Cease from that wisdom, for it is a mistake;
   a man's life consists not in the abundance of the things which he
   possesses, Luke xii. 15. 1. Those that aim at great things fill their
   hands with business more than they can grasp, so that their life is
   both a perfect drudgery and a perpetual hurry; but be not thou such a
   fool; labour not to be rich. What thou hast, or doest, be master of it,
   and not a slave to it as those that rise up early, sit up late, and eat
   the bread of carefulness, and all to be rich. Moderate labour, that we
   may have to give, is our wisdom and duty, Eph. iv. 28. Immoderate
   labour, that we may have to hoard, is our sin and folly. 2. They fill
   their heads with projects more than they understand, so that their life
   is a constant toss of care and fear; but do not thou thus vex thyself:
   Cease from thy own wisdom; go on quietly in the way of thy business,
   not contriving new ways and setting thy wits to work to find out new
   inventions. Acquiesce in God's wisdom, and cease from thy own, ch. iii.
   5, 6.

   II. How he dissuades the covetous man from cheating and deceiving
   himself by an inordinate love and pursuit of that which is vanity and
   vexation of spirit; for,

   1. It is not substantial and satisfying: "Wilt thou be such a fool as
   to set thy eyes, to cause thy eyes to fly with eagerness and violence,
   upon that which is not?" Note, (1.) The things of this world are things
   that are not. They have a real existence in nature and are the real
   gifts of Providence, but in the kingdom of grace they are things that
   are not; they are not a happiness and portion for a soul, are not what
   they promise to be nor what we expect them to be; they are a show, a
   shadow, a sham upon the soul that trusts to them. They are not, for in
   a little while they will not be, they will not be ours; they perish in
   the using; the fashion of them passes away. (2.) It is therefore folly
   for us to set our eyes upon them, to admire them as the best things, to
   appropriate them to ourselves as our good things, and to aim at them as
   our mark at which all our actions are levelled, to fly upon them as the
   eagle upon her prey. "Wilt thou do a thing so absurd in itself? What
   thou, a reasonable creature, wilt thou dote upon shadows? The eyes are
   put for rational and intellectual powers; wilt thou throw those away
   upon such undeserving objects? To set the hands and feet upon the world
   is well enough, but not the eyes, the eyes of the mind; those were made
   to contemplate better things. Wilt thou, my son, that professest
   religion, put such an affront upon God (towards whom the eyes should
   ever be) and such an abuse upon thy soul?"

   2. It is not durable and abiding. Riches are very uncertain things;
   certainly they are so: They make themselves wings, and fly away. The
   more we cause our eyes to fly upon them the more likely they are to fly
   away from us. (1.) Riches will leave us. Those that hold them ever so
   fast cannot hold them long; either they must be taken from us or we
   must be taken from them. The goods are said to flow away as a stream
   (Job xx. 28), here to flee as a bird. (2.) Perhaps they may leave us
   suddenly, when we have taken a great deal of pains for them and begin
   to take a great deal of pride and pleasure in them. The covetous man
   sits hatching upon his wealth, and brooding over it, till it is
   fledged, as the young ones under the hen, and then it is gone. Or, as
   if a man should be fond of a flight of wild-fowl that light in his
   field, and call them his own because they are upon his ground, whereas,
   if he offers to come near them, they take wing immediately and are gone
   to another man's field. (3.) The wings they fly away upon are of their
   own making. They have in themselves the principles of their own
   corruption, their own moth and rust. They are wasting in their own
   nature, and like a handful of dust, which, if it be grasped, slips
   through the fingers. Snow will last awhile, and look pretty, if it be
   left to lie on the ground where it fell, but, if gathered up and laid
   in the bosom, it is dissolved and gone immediately. (4.) They go
   irresistibly and irrecoverably, as an eagle toward heaven, that flies
   strongly (there is no stopping her), and flies out of sight and out of
   call (there is no bringing her back); thus do riches leave men, and
   leave them in grief and vexation if they set their hearts upon them.

   6 Eat thou not the bread of him that hath an evil eye, neither desire
   thou his dainty meats:   7 For as he thinketh in his heart, so is he:
   Eat and drink, saith he to thee; but his heart is not with thee.   8
   The morsel which thou hast eaten shalt thou vomit up, and lose thy
   sweet words.

   Those that are voluptuous and given to appetite (v. 2) are glad to be
   where there is good cheer stirring, and those that are covetous and
   saving, that they may spare at home, will be glad to get a dinner at
   another man's table; and therefore both are here advised not to be
   forward to accept of every man's invitation, but especially not to
   thrust themselves in uninvited. Observe, 1. There are those that
   pretend to bid their friends welcome that are not hearty and sincere in
   it. They have a fair tongue, and know what they should say: Eat and
   drink, saith he, because it is expected that the master of the feast
   should so compliment his guests; but they have an evil eye, and grudge
   their guests every bit they eat, especially if the eat freely. They
   would seem to be liberal in making the entertainment, and would have
   the credit of it, but they have so great a love to their money, and so
   little to their friends, that they cannot have the comfort of it, nor
   any enjoyment of themselves or their friends. The miser's feast is his
   penance. If a man be so very selfish, and sordid, and mean that he
   cannot find in his heart to bid his friends welcome to what he has, he
   ought not to add to that the guilt of dissimulation by inviting them,
   but let him own himself to be what he is, that the vile person may not
   be called liberal nor the churl bountiful, Isa. xxxii. 5. 2. One can
   have no comfort in accepting the entertainments that are given
   grudgingly: "Eat not thou the bread of such a man; let him keep it to
   himself. Do not sponge upon those that are bountiful, nor make thyself
   burdensome to any; but especially scorn to be beholden to those that
   are paltry and not sincere. Better have a dinner of herbs, and true
   welcome, than dainty meats without it. Therefore," (1.) "Judge of the
   man as his mind is. Thou thinkest to pay thy respect to him as a
   friend, so thou takest him to be, because he compliments thee, but as
   he thinks in his heart so is he, not as he speaks with his tongue." We
   are that really, both to God and man, which we are inwardly; and
   neither religion nor friendship is worth any thing further than as it
   is sincere. (2.) "Judge of the meat as the digestion is and as it
   agrees with thee. He bids thee eat freely, but, first or last, he will
   discover his sordid covetous humour, and as he thinks in his heart so
   will he look, and give thee to understand that thou art not welcome,
   and then the morsel thou hast eaten thou shalt vomit up; the very
   thought of that will make thee even to vomit the meat thou hast eaten,
   and eat the words thou has spoken in returning his compliments and
   giving him thanks for his civilities. Thou shalt lose thy sweet words,
   which he has given thee and thou has given him."

   9 Speak not in the ears of a fool: for he will despise the wisdom of
   thy words.

   We are here directed not to cast pearls before swine (Matt. vii. 6) and
   not to expose things sacred to the contempt and ridicule of profane
   scoffers. It is our duty to take all fit occasions to speak of divine
   things; but, 1. There are some that will make a jest of every thing,
   though it be ever so prudently and pertinently spoken, that will not
   only despise a wise man's words, but despise even the wisdom of them,
   that in them which is most improvable for their own edification; they
   will particularly reproach that, as if it had an ill design upon them,
   which they must guard against. 2. Those that do so forfeit the benefit
   of good advice and instruction, and a wise man is not only allowed, but
   advised, not to speak in the ears of such fools; let them be foolish
   still, and let not precious breath be thrown away upon them. If what a
   wise man says in his wisdom will not be heard, let him hold his peace,
   and try whether the wisdom of that will be regarded.

   10 Remove not the old landmark; and enter not into the fields of the
   fatherless:   11 For their redeemer is mighty; he shall plead their
   cause with thee.

   Note, 1. The fatherless are taken under God's special protection; with
   him they not only find mercy shown to them (Hos. xiv. 3) but justice
   done for them. He is their Redeemer, their Goël, their near kinsman,
   that will take their part and stand up for them with jealousy, as
   taking himself affronted in the injuries done to them. As their
   Redeemer he will plead their cause against those that do them any
   injury, and, one way or other, will not only defend their right, and
   recover it for them, but avenge the wrongs done to them. And he is
   mighty, almighty; his omnipotence is engaged and employed for their
   protection, and their proudest and most powerful oppressors will not
   only find themselves an unequal match for this, but will find that it
   is at their peril to contend with it. 2. Every man therefore must be
   careful not to injure them in any thing, or to invade their rights,
   either by a clandestine removal of the old land-marks or by a forcible
   entry into their fields. Being fatherless, they have none to redress
   their wrongs, and, being in their childhood, they do not so much as
   apprehend the wrong that is done them. Sense of honour, and much more
   the fear of God, would restrain men from offering injury to children,
   especially fatherless children.

Parental Duties.

   12 Apply thine heart unto instruction, and thine ears to the words of
   knowledge.   13 Withhold not correction from the child: for if thou
   beatest him with the rod, he shall not die.   14 Thou shalt beat him
   with the rod, and shalt deliver his soul from hell.   15 My son, if
   thine heart be wise, my heart shall rejoice, even mine.   16 Yea, my
   reins shall rejoice, when thy lips speak right things.

   Here is, 1. A parent instructing his child. He is here brought in
   persuading him to give his mind to his book, and especially to the
   scriptures and his catechism, to attend to the words of knowledge, by
   which he might come to know his duty, and danger, and interest, and not
   to think it enough to give them the hearing, but to apply his heart to
   them, to delight in them, and bow his will to the authority of them.
   The heart is then applied to the instruction when the instruction is
   applied to the heart. 2. A parent correcting his child. A tender parent
   can scarcely find in his heart to do this; it goes much against the
   grain. But he finds it is necessary; it is his duty, and therefore he
   dares not withhold correction when there is occasion for it (spare the
   rod and spoil the child); he beats him with the rod, gives him a gentle
   correction, the stripes of the sons of men, not such as we give to
   beasts. Beat him with the rod and he shall not die. The rod will not
   kill him; nay, it will prevent his killing himself by those vicious
   courses which the rod will be necessary to restrain him from. For the
   present it is not joyous, but grievous, both to the parent and to the
   child; but when it is given with wisdom, designed for good, accompanied
   with prayer, and blessed of God, it may prove a happy means of
   preventing his utter destruction and delivering his soul from hell. Our
   great care must be about our children's souls; we must not see them in
   danger of hell without using all possible means, with the utmost care
   and concern, to snatch them as brands out of everlasting burnings. Let
   the body smart, so that the spirit be saved in the day of the Lord
   Jesus. 3. A parent encouraging his child, telling him, (1.) What was
   all he expected, nothing but what would be for his own good, that his
   heart be wise and that his lips speak right things, that he be under
   the government of good principles, and that by those principles he
   particularly maintain a good environment of his tongue. It is to be
   hoped that those will do right things when they grow up who learn to
   speak right things when they are young, and dare not speak any bad
   words. (2.) What a comfort it would be to him if herein he answered his
   expectation: "If thy heart be wise, my heart shall rejoice, shall
   rejoice in thee, even mine, who have taken so much care and pains about
   thee, my heart, that has many a time ached for thee, for which thou
   shouldst study thus to make a grateful requital." Note, The wisdom of
   children will be the joy of their parents and teachers, who have no
   greater joy than to see them walk in the truth, 3 John 4. "Children, if
   you be wise and good, devout and conscientious, God will be pleased
   with you, and that will be our joy: we shall think our labour in
   instructing you well bestowed; it will be a comfortable answer for the
   many prayers we have put up for you; we shall be eased of a great deal
   of care, shall not need to be so strict and severe in watching over
   you, and shall consequently be the easier both to you and to ourselves.
   We shall rejoice in hope that you will be a credit and comfort to us,
   if we should live to be old, that you will bear up the name of Christ
   in your generation, that you will live comfortably in this world and
   happily in another."

Parental Advice.

   17 Let not thine heart envy sinners: but be thou in the fear of the
   Lord all the day long.   18 For surely there is an end; and thine
   expectation shall not be cut off.

   Here is, 1. A necessary caution against entertaining any favourable
   thoughts of prospering profaneness: "Let not thy heart envy sinners; do
   not grudge them either the liberty they take to sin or the success they
   are to be pitied rather than envied. Their prosperity is their portion
   (Ps. xii. 14), nay, it is their poison," Prov. i. 32. We must not
   harbour in our hearts any secret discontent at the providence of God,
   though it seem to smile upon them, nor wish ourselves in their
   condition. "Let not thy heart imitate sinners" (so some read it); do
   not as they do; walk not in the way with them; use not the methods they
   take to enrich themselves, though they thrive by them. 2. An excellent
   direction to maintain high thoughts of God in our minds at all times:
   Be thou in the fear of the Lord every day and all the day long. We must
   be in the fear of the Lord as in our employment, exercising ourselves
   in holy adorings of God, in subjection to his precepts, submission to
   his providences, and a constant care to please him; we must be in it as
   in our element, taking a pleasure in contemplating God's glory and
   complying with his will. We must be devoted to his fear (Ps. cxix. 38);
   and governed by it as our commanding principle in all we say and do.
   All the days of our life we must constantly keep up an awe of God upon
   our spirits, must pay a deference to his authority, and have a dread of
   his wrath. We must be always so in his fear as never to be out of it.
   3. A good reason for both of these (v. 18): Surely there is an end, an
   end and expectation, as Jer. xxix. 11. There will be an end of the
   prosperity of the wicked, therefore do not envy them (Ps. lxxiii. 17);
   there will be an end of thy afflictions, therefore be not weary of
   them, an end of thy services, thy work and warfare will be
   accomplished, perfect love will shortly cast out fear, and thy
   expectation of the reward not only will be not cut off, or
   disappointed, but it will be infinitely outdone. The consideration of
   the end will help to reconcile us to all the difficulties and
   discouragements of the way.

   19 Hear thou, my son, and be wise, and guide thine heart in the way.
   20 Be not among winebibbers; among riotous eaters of flesh:   21 For
   the drunkard and the glutton shall come to poverty: and drowsiness
   shall clothe a man with rags.   22 Hearken unto thy father that begat
   thee, and despise not thy mother when she is old.   23 Buy the truth,
   and sell it not; also wisdom, and instruction, and understanding.   24
   The father of the righteous shall greatly rejoice: and he that
   begetteth a wise child shall have joy of him.   25 Thy father and thy
   mother shall be glad, and she that bare thee shall rejoice.   26 My
   son, give me thine heart, and let thine eyes observe my ways.   27 For
   a whore is a deep ditch; and a strange woman is a narrow pit.   28 She
   also lieth in wait as for a prey, and increaseth the transgressors
   among men.

   Here is good advice for parents to give to their children; words are
   put into their mouths, that they may train them up in the way they
   should go. Here we have,

   I. An earnest call to young people to attend to the advice of their
   godly parents, not only to this that is here given, but to all other
   profitable instructions: "Here, my son, and be wise, v. 19. This will
   be an evidence that thou art wise and a means to make thee wiser."
   Wisdom, as faith, comes by hearing. And again (v. 22): "Hearken unto
   thy father who begot thee, and who therefore has an authority over thee
   and an affection for thee, and, thou mayest be sure, can have no other
   design than thy own good." We ought to give reverence to the fathers of
   our flesh, who begot us, and were the instruments of our being; much
   more ought we to obey and be in subjection to the Father of our
   spirits, who made us and is the author of our being. And since the
   mother also, from a sense of duty to God and from love to her child,
   gives him good instructions, let him not despise her, nor her advice,
   when she is old. When the mother was grown old we may suppose the
   children to be grown up; but let them not think themselves past being
   taught, even by her, but rather respect her the more for the multitude
   of her years and the wisdom which they teach. Scornful and insolent
   young men will make a jest, it may be, of the good advice of an aged
   mother, and think themselves not concerned to heed what an old woman
   says; but such will have a great deal to answer for another day, not
   only as having set at nought good counsel, but as having slighted and
   grieved a good mother, ch. xxx. 17.

   II. An argument to enforce this call, taken from the great comfort
   which this will be to their parents, v. 24, 25. Note, 1. It is the duty
   of children to study how they may gladden the hearts of their good
   parents, and do it yet more and more, so that they may greatly rejoice
   in them, even when the evil days come and the years of which they say
   they have no pleasure in them but this, to see their children do well,
   as Barzillai to see Chimham preferred. 2. Children will be a joy to
   their parents if they be righteous and wise. Righteousness is true
   wisdom; those who do good so well for themselves. Those are completely
   such as they should be who are not only wise (that is, knowing and
   learned), but righteous (that is, honest and good), and not only
   righteous (that is, conscientious and well-meaning), but wise (that is,
   prudent and discreet) in the management of themselves. If such the
   children be, especially all the children, the father and mother will be
   glad, and think nothing too much that they have done, or do, for them;
   they will please themselves in them, and give God thanks for them;
   particularly she that bore them with pain, and nursed them with pains,
   will rejoice in them, and reckon herself well requited, and the sorrow
   more than forgotten, because a wise and good man is the product of it,
   who is a blessing to the world he was born into.

   III. Some general precepts of wisdom and virtue.

   1. Guide thy heart in the way, v. 19. It is the heart that must be
   taken care of and directed aright; the motions and affections of the
   soul must be towards right objects and under a steady guidance. If the
   heart be guided in the way, the steps will be guided and the
   conversation well ordered.

   2. Buy the truth and sell it not, v. 23. Truth is that by which the
   heart must be guided and governed, for without truth there is no
   goodness; no regular practices without right principles. It is by the
   power of truth, known and believed, that we must be kept back from sin
   and constrained to duty. The understanding must be well-informed with
   wisdom and instruction, and therefore, (1.) We must buy it, that is, be
   willing to part with any thing for it. He does not say at what rate we
   must buy it, because we cannot buy it too dear, but must have it at any
   rate; whatever it costs us, we shall not repent the bargain. When we
   are at expense for the means of knowledge, and resolved not to starve
   so good a cause, then we buy the truth. Riches should be employed for
   the getting of knowledge, rather than knowledge for the getting of
   riches. When we are at pains in searching after truth, that we may come
   to the knowledge of it and may distinguish between it and error, then
   we buy it. Dii laboribus omnia vendunt--Heaven concedes every thing to
   the laborious. When we choose rather to suffer loss in our temporal
   interest than to deny or neglect the truth they we buy it; and it is a
   pearl of such great price that we must be willing to part with all to
   purchase it, must make shipwreck of estate, trade, preferment, rather
   than of faith and a good conscience. (2.) We must not sell it. Do not
   part with it for pleasures, honours, riches, any things in this world.
   Do not neglect the study of it, nor throw off the profession of it, nor
   revolt from under the dominion of it, for the getting or saving of any
   secular interest whatsoever. Hold fast the form of sound words, and
   never let it go upon any terms.

   3. Give me thy heart, v. 26. God in this exhortation, speaks to us as
   unto children: "Son, Daughter, Give my thy heart." The heart is that
   which the great God requires and calls for from every one of us;
   whatever we give, if we do not give him our hearts, it will not be
   accepted. We must set our love upon him. Our thoughts must converse
   much with him, and on him, as our highest end. The intents of our
   hearts must be fastened. We must make it our own act and deed to devote
   ourselves to the Lord, and we must be free and cheerful in it. We must
   not think to divide the heart between God and the world; he will have
   all or none. Thou shalt love the Lord thy God with all thy heart. To
   this call we must readily answer, "My father, take my heart, such as it
   is, and make it such as it should be; take possession of it, and set up
   thy throne in it."

   4. Let thy eyes observe my ways; have an eye to the rule of God's word,
   the conduct of his providence, and the good examples of his people. Our
   eyes must observe these, as he that writes observes his copy, that we
   may keep in the right paths and may proceed and persevere in them.

   IV. Some particular cautions against those sins which are, of all sins,
   the most destructive to the seeds of wisdom and grace in the soul,
   which impoverish and ruin it. 1. Gluttony and drunkenness, v. 20, 21.
   The world is full of examples of this sin and temptations to it, which
   all young people are concerned to stand upon their guard against and
   keep at a distance from Be not a wine-bibber; we are allowed to drink a
   little wine (1 Tim. v. 23), but not much, not to make a trade of it,
   never to drink to excess. Be not a riotous eater of flesh, as the
   Israelites were, who lusted exceedingly after it, saying, Who will give
   us flesh to eat? Whereas Paul, though he is free to eat flesh, yet
   resolves that he will eat no flesh while the world stands rather than
   make his brother to offend; so indifferent is he to it, 1 Cor. viii.
   13. Be not an excessive eater of flesh. Intemperance must be avoided in
   meat as well as drink. Be not a luxurious eater of flesh, not pleased
   with any thing but what is very nice and delicate, savoury dishes, and
   forced meat. Some take not only a pleasure, but a pride, in being
   curious about their diet, and, as they call it, eating well; as if that
   were the ornament of a gentleman, which is really the shame of a
   Christian, making a God of the belly. "Be not a wine bibber, and be not
   a riotous eater; and therefore, be not among wine-bibbers nor among
   riotous eaters; do not give them countenance, lest thou learn their
   ways and insensibly fall into those sins, or at least lose the dread
   and detestation of them. They covet to have thee among them; for those
   that are debauched themselves are very desirous to debauch others;
   therefore do not gratify them, lest thou endanger thyself." He fetches
   an argument against this sin from the expensiveness of it and its
   tendency to impoverish men: and if men will not be deterred from it by
   the ruin it brings on their secular interests, which lie nearest their
   hearts, no marvel that they are not frightened from it by what they are
   told out of the word of God of the mischief it does them in their
   spiritual and eternal concerns. The drunkard and the glutton hate to be
   reformed, though they are told they shall come to poverty, nay, though
   they are told they shall come to hell. Drunkenness is the cause of
   drowsiness; it stupefies men, and makes them inattentive to business,
   and then all goes to wreck and ruin: thus men that have lived
   creditably come to be clothed with rags. 2. Whoredom. This is another
   sin which takes away the heart that should be given to God, Hos. iv.
   11. He shows the danger which attends that sin, v. 27, 28, (1.) It is a
   sin from which few recover themselves when once they are entangled in
   it. It is like a deep ditch and a narrow pit, which it is almost
   impossible to get out of; and therefore it is wisdom to keep far enough
   from the brink of it. Take heed of making any approaches towards this
   sin, because it is so hard to make a retreat from it, conscience, which
   should head the retreat, being debauched by it, and divine grace
   forfeited. (2.) It is a sin which bewitches men to their ruin: The
   adulteress lies in wait as a robber, pretending friendship, but
   designing the greatest mischief, to rob them of all they have that is
   valuable, to strip them both of their armour and of their ornaments.
   Even those who, being virtuously educated, endeavour to shun the
   adulteress, she will lie in wait for, that she may assault them when
   they are off their guard and she has them at an advantage. Let none
   therefore be at any time secure. (3.) It is a sin that contributes more
   than any other to the spreading of vice and immorality in a kingdom: It
   increases the transgressors among men. One adulteress may be the ruin
   of many a precious soul and may help to debauch a whole town. It
   increases the treacherous or perfidious ones; it not only occasions
   husbands to be false to their wives and servants to their masters, but
   many that have professed religion to throw off their profession and
   break their covenants with God. Houses of uncleanness are therefore
   such pest-houses as ought to be suppressed by those whose office it is
   to take care of the public welfare.

Cautions against Intemperance.

   29 Who hath woe? who hath sorrow? who hath contentions? who hath
   babbling? who hath wounds without cause? who hath redness of eyes?   30
   They that tarry long at the wine; they that go to seek mixed wine.   31
   Look not thou upon the wine when it is red, when it giveth his colour
   in the cup, when it moveth itself aright.   32 At the last it biteth
   like a serpent, and stingeth like an adder.   33 Thine eyes shall
   behold strange women, and thine heart shall utter perverse things.   34
   Yea, thou shalt be as he that lieth down in the midst of the sea, or as
   he that lieth upon the top of a mast.   35 They have stricken me, shalt
   thou say, and I was not sick; they have beaten me, and I felt it not:
   when shall I awake? I will seek it yet again.

   Solomon here gives fair warning against the sin of drunkenness, to
   confirm what he had said, v. 20.

   I. He cautions all people to keep out of the way of temptations to this
   sin (v. 31): Look not thou upon the wine when it is red. Red wine was
   in Canaan looked upon as the best wine, it is therefore called the
   blood of the grape. Critics judge of wine, among other indications, by
   the colour of it; some wine, they say, looks charmingly, looks so well
   that it even says, "Come and drink me;" it moves itself aright, goes
   down very smoothly, or perhaps the roughness of it is grateful. It is
   said of generous strong-bodied wine that it even causes the lips of
   those that are asleep to speak, Cant. vii. 9. But look not thou upon
   it. 1. "Be not ruled by sense, but by reason and religion. Covet not
   that which pleases the eye, in hopes that it will please the taste; but
   let thy serious thoughts correct the errors of thy senses and convince
   thee that that which seems delightful is really hurtful, and resolve
   against it accordingly. Let not the heart walk after the eye, for it is
   a deceitful guide." 2. "Be not too bold with the charms of this or any
   other sin; look not, lest thou lust, lest thou take the forbidden
   fruit." Note Those that would be kept from any sin must keep themselves
   from all the occasions and beginnings of it, and be afraid of coming
   within the reach of its allurements, lest they be overcome by them.

   II. He shows the many pernicious consequences of the sin of
   drunkenness, for the enforcement of this caution. Take heed of the
   bait, for fear of the hook: At the last it bites, v. 32. All sin will
   be bitterness in the end, and this sin particularly. It bites like a
   serpent, when the drunkard is made sick by his surfeit, thrown by it
   into a dropsy or some fatal disease, beggared and ruined in his estate,
   especially when his conscience is awakened and he cannot reflect upon
   it without horror and indignation at himself, but worst of all, at
   last, when the cup of drunkenness shall be turned into a cup of
   trembling, the cup of the Lord's wrath, the dregs of which he must be
   for ever drinking, and shall not have a drop of water to cool his
   inflamed tongue. To take off the force of the temptation that there is
   in the pleasure of the sin, foresee the punishment of it, and what it
   will at last end in if repentance prevent not. In its latter end it
   bites (so the word is); think therefore what will be in the end
   thereof. But the inspired writer chooses to specify those pernicious
   consequences of this sin which are present and sensible.

   1. It embroils men in quarrels, makes them quarrel with others, and say
   and do that which gives others occasion to quarrel with them, v. 29. He
   asks, Who hath woe? Who hath sorrow? Who has not, in this world? Many
   have woe and sorrow, and cannot help it; but drunkards wilfully create
   woe and sorrow to themselves. Those that have contentions have woe and
   sorrow; and drunkards are the fools whose lips enter into contention.
   When the wine is in the wit is out and the passions are up; and thence
   come drunken scuffles, and drunken frays, and drunken disputes over the
   cups; many a vexatious ruining law-suit has begun thus. There is
   babbling, quarrels in word and the exchanging of scurrilous language;
   yet it rests not there: you shall have wounds without cause, for causes
   are things which drunkards are in no capacity to judge of, and
   therefore they deal blows about without the least consideration why or
   wherefore, and must expect to be in like manner treated themselves. The
   wounds which men receive in defence of their country and its just
   rights are their honour; but wounds without cause, received in the
   service of their lusts, are marks of their infamy. Nay, drunkards wound
   themselves in a tender part, for they have redness of eyes, symptoms of
   an inward inflammation; their sight is weakened by it, and their looks
   are deformed. This comes, (1.) Of drinking long, tarrying long at the
   wine, and spending that time in drunken company which should be spent
   in useful business, or in sleep, which should fit for business, v. 30.
   O the precious hours which thousands throw away thus, every one of
   which will be brought into the account at the great day! (2.) Of
   drinking that which is strong and intoxicating. They go up and down to
   seek wine that will please them; their great enquiry is, "Where is the
   best liquor?" They seek mixed wine, which is most palatable, but most
   heady, so willingly do they sacrifice their reason to please their
   palate!

   2. It makes men impure and insolent, v. 33. (1.) The eyes grow unruly
   and behold strange women to lust after them, and so let in adultery
   into the heart. Est Venus in vinis--Wine is oil to the fire of lust.
   Thy eyes shall behold strange things (so some read it); when men are
   drunk the house turns round with them, and every thing looks strange to
   them, so that them they cannot trust their own eyes. (2.) The tongue
   also grows unruly and talks extravagantly; by it the heart utters
   perverse things, things contrary to reason, religion, and common
   civility, which they would be ashamed to speak if they were sober. What
   ridiculous incoherent nonsense men will talk when they are drunk who at
   another time will speak admirably well and to the purpose!

   3. It stupefies and besots men, v. 34. When men are drunk they know not
   where they are nor what they say and do. (1.) Their heads are giddy,
   and when they lie down to sleep they are as if they were tossed by the
   rolling waves of the sea, or upon the top of a mast; hence they
   complain that their heads swim; their sleep is commonly unquiet and not
   refreshing, and their dreams are tumultuous. (2.) Their judgments are
   clouded, and they have no more steadiness and consistency than he that
   sleeps upon the top of a mast: they drink and forget the law (ch. xxxi.
   5): they err through wine (Isa. xxviii. 7), and think as extravagantly
   as they talk. (3.) They are heedless and fearless of danger, and
   senseless of the rebukes they are under either from God or man. They
   are in imminent danger of death, of damnation, lie as much exposed as
   if they slept upon the top of a mast, and yet are secure and sleep on.
   They fear no peril when the terrors of the Lord are laid before them;
   nay, they feel no pain when the judgments of God are actually upon
   them; they cry not when he binds them. Set a drunkard in the stocks,
   and he is not sensible of the punishment. "They have stricken me, and I
   was not sick; I felt it not: it made no impression at all upon me."
   Drunkenness turns me into stocks and stones; they are scarcely to be
   reckoned animals; they are dead while they live.

   4. Worst of all, the heart is hardened in the sin, and the sinner,
   notwithstanding all these present mischiefs that attend it, obstinately
   persist in it, and hates to be reformed: When shall I awake? Much ado
   he has to shake off the chains of his drunken sleep; he can hardly get
   clear of the fumes of the wine, though he strives with them, that
   (being thirsty in the morning) he may return to it again. So perfectly
   lost is he to all sense of virtue and honour, and so wretchedly is his
   conscience seared, that he is not ashamed to say, I will seek it yet
   again. There is no hope; no, they have loved drunkards, and after them
   they will go, Jer. ii. 25. This is adding drunkenness to thirst, and
   following strong drink; those that do so may read their doom Deut.
   xxix. 19, 20, their woe Isa. v. 11, and, if this be the end of the sin,
   with good reason were we directed to stop at the beginning of it: Look
   not upon the wine when it is red.
     __________________________________________________________________

P R O V E R B S

  CHAP. XXIV.

    The Excellence of Wisdom.

   1 Be not thou envious against evil men, neither desire to be with them.
     2 For their heart studieth destruction, and their lips talk of
   mischief.

   Here, 1. The caution given is much the same with that which we had
   before (ch. xxiii. 17), not to envy sinners, not to think them happy,
   nor to wish ourselves in their condition, though they prosper ever so
   much in this world, and are ever so merry and ever so secure. "Let not
   such a thought ever come into thy mind, O that I could shake off the
   restraints of religion and conscience, and take as great a liberty to
   indulge the sensual appetite, as I see such and such do! No; desire not
   to be with them, to do as they do and fare as they fare, and to cast in
   thy lot among them." 2. Here is another reason given for this caution:
   "Be not envious against them, not only because their end will be had,
   but because their way is so, v. 2. Do not think with them, for their
   heart studies destruction to others, but it will prove destruction to
   themselves. Do not speak like them, for their lips talk of their
   mischief. All they say has an ill tendency, to dishonour God, reproach
   religion, or wrong their neighbour; but it will be mischief to
   themselves at last. It is therefore thy wisdom to have nothing to do
   with them. Nor hast thou any reason to look upon them with envy, but
   with pity rather, or a just indignation at their wicked practices."

   3 Through wisdom is an house builded; and by understanding it is
   established:   4 And by knowledge shall the chambers be filled with all
   precious and pleasant riches.   5 A wise man is strong; yea, a man of
   knowledge increaseth strength.   6 For by wise counsel thou shalt make
   thy war: and in multitude of counsellors there is safety.

   We are tempted to envy those that grow rich, and raise their estates
   and families, by such unjust courses as our consciences will by no
   means suffer us to use. But, to set aside that temptation, Solomon here
   shows that a man, with prudent management, may raise his estate and
   family by lawful and honest means, with a good conscience, and a good
   name, and the blessing of God upon his industry; and, if the other be
   raised a little sooner, yet these will last a great deal longer. 1.
   That which is here recommended to us as having the best influence upon
   our outward prosperity is wisdom, and understanding, and knowledge;
   that is, both piety towards God (for that is true wisdom) and prudence
   in the management of our outward affairs. We must govern ourselves in
   every thing by the rules of religion first and then of discretion. Some
   that are truly pious do not thrive in the world, for want of prudence;
   and some that are prudent enough, yet do not prosper, because they lean
   to their own understanding and do not acknowledge God in their ways;
   therefore both must go together to complete a wise man. 2. That which
   is here set before us as the advantage of true wisdom is that it will
   make men's outward affairs prosperous and successful. (1.) it will
   build a house and establish it, v. 3. Men may by unrighteous practices
   build their houses, but they cannot establish them, for the foundation
   is rotten (Hab. ii. 9, 10); whereas what is honestly got will wear like
   steel and be an inheritance to children's children. (2.) It will enrich
   a house and furnish it, v. 4. Those that manage their affairs with
   wisdom and equity, that are diligent in the use of lawful means for
   increasing what they have that spare from luxury and spend in charity,
   are in a fair way to have their shops, their warehouses, their
   chambers, filled with all precious and pleasant riches--precious
   because got by honest labour, and the substance of a diligent man is
   precious--pleasant because enjoyed with holy cheerfulness. Some think
   this is to be understood chiefly of spiritual riches. By knowledge the
   chambers of the soul are filled with the graces and comforts of the
   Spirit, those precious and pleasant riches; for the Spirit, by
   enlightening the understanding, performs all his other operations on
   the soul. (3.) It will fortify a house and turn it into a castle:
   Wisdom is better than weapons of war, offensive or defensive. A wise
   man is in strength, is in a strong-hold, yea, a man of knowledge
   strengthens might, that is, increases it, v. 5. As we grow in knowledge
   we grow in all grace, 2 Pet. iii. 18. Those that increase in wisdom are
   strengthened with all might, Col. i. 9, 11. A wise man will compass
   that by his wisdom which a strong man cannot effect by force of arms.
   The spirit is strengthened both for the spiritual work and the
   spiritual warfare by true wisdom. (4.) It will govern a house and a
   kingdom too, and the affairs of both, v. 6. Wisdom will erect a
   college, or council of state. Wisdom will be of use, [1.] For the
   managing of the public quarrels, so as not to engage in them but for an
   honest cause and with some probability of success, and, when they are
   engaged in, to manage them well, and so as to make either an
   advantageous peace or an honourable retreat: By wise counsel thou shalt
   make war, which is a thing that may prove of ill consequence if not
   done by wise counsel. [2.] For the securing of the public peace: In the
   multitude of counsellors there is safety, for one may foresee the
   danger, and discern the advantages, which another cannot. In our
   spiritual conflicts we need wisdom, for our enemy is subtle.

The Malicious and the Scornful.

   7 Wisdom is too high for a fool: he openeth not his mouth in the gate.
     8 He that deviseth to do evil shall be called a mischievous person.
   9 The thought of foolishness is sin: and the scorner is an abomination
   to men.

   Here is the description, 1. Of a weak man: Wisdom is too high for him;
   he thinks it so, and therefore, despairing to attain it, he will take
   no pains in the pursuit of it, but sit down content without it. And
   really it is so; he has not capacity for it, and therefore the
   advantages he has for getting it are all in vain to him. It is no easy
   thing to get wisdom; those that have natural parts good enough, yet if
   they be foolish, that is, if they be slothful and will not take pains,
   if they be playful and trifling, and given to their pleasures, if they
   be viciously inclined and keep bad company, it is too high for them;
   they are not likely to reach it. And, for want of it, they are unfit
   for the service of their country: They open not their mouth in the
   gate; they are not admitted into the council or magistracy, or, if they
   are, they are dumb statues, and stand for cyphers; they say nothing,
   because they have nothing to say, and they know that if they should
   offer any thing it would not be heeded, nay, it would be hissed at. Let
   young men take pains to get wisdom, that they may be qualified for
   public business, and do it with reputation. 2. Of a wicked man, who is
   not only despised as a fool is, but detested. Two sorts of wicked men
   are so:--(1.) Such as are secretly malicious. Though they speak
   courteously and conduct themselves plausibly, they devise to do evil,
   are contriving to do an ill turn to those they bear a grudge to, or
   have an envious eye at. He that does so shall be called a mischievous
   person, or a master of mischief, which perhaps was then a common name
   of reproach; he shall be branded as an inventor of evil things (Rom. i.
   30), or if any mischief be done, he shall be suspected as the author of
   it, or at least accessory to it. This devising evil is the thought of
   foolishness, v. 9. It is made light of, and turned off with a jest, as
   only a foolish thing, but really it is sin, it is exceedingly sinful;
   you cannot call it by a worse name than to call it sin. It is bad to do
   evil, but it is worse to devise it; for that has in it the subtlety and
   poison of the old serpent. But it may be taken more generally. We
   contract guilt, not only by the act of foolishness, but by the thought
   of it, though it go no further; the first risings of sin in the heart
   are sin, offensive to God, and must be repented of or we are undone.
   Not only malicious, unclean, proud thoughts, but even foolish thoughts,
   are sinful thoughts. If vain thoughts lodge in the heart, they defile
   it (Jer. iv. 14), which is a reason why we should keep our hearts with
   all diligence, and harbour no thoughts there which cannot give a good
   account of themselves, Gen. vi. 5. (2.) Such as are openly abusive: The
   scorner, who gives ill-language to every body, takes a pleasure in
   affronting people and reflecting upon them, is an abomination to men;
   none that have any sense of honour and virtue will care to keep company
   with him. The seat of the scornful is the pestilential chair (as the
   LXX. calls it, Ps. i. 1), which no wise man will come near, for fear of
   taking the infection. Those that strive to make others odious do but
   make themselves so.

   10 If thou faint in the day of adversity, thy strength is small.

   Note, 1. In the day of adversity we are apt to faint, to droop and be
   discouraged, to desist from our work, and to despair of relief. Our
   spirits sink, and then our hands hang down and our knees grow feeble,
   and we become unfit for anything. And often those that are most
   cheerful when they are well droop most, and are most dejected, when any
   thing ails them. 2. This is an evidence that our strength is small, and
   is a means of weakening it more. "It is a sign that thou art not a man
   of any resolution, any firmness of thought, any consideration, any
   faith (for that is the strength of a soul), if thou canst not bear up
   under an afflictive change of thy condition." Some are so feeble that
   they can bear nothing; if a trouble does but touch them (Job iv. 5),
   nay, if it does but threaten them, they faint immediately and are ready
   to give up all for gone; and by this means they render themselves unfit
   to grapple with their trouble and unable to help themselves. Be of good
   courage therefore, and God shall strengthen thy heart.

Pleasure and Advantages of Wisdom.

   11 If thou forbear to deliver them that are drawn unto death, and those
   that are ready to be slain;   12 If thou sayest, Behold, we knew it
   not; doth not he that pondereth the heart consider it? and he that
   keepeth thy soul, doth not he know it? and shall not he render to every
   man according to his works?

   Here is, 1. A great duty required of us, and that is to appear for the
   relief of oppressed innocency. If we see the lives or livelihoods of
   any in danger of being taken away unjustly, we ought to bestir
   ourselves all we can to save them, by disproving the false accusations
   on which they are condemned and seeking out proofs of their innocency.
   Though the persons be not such as we are under any particular
   obligation to, we must help them, out of a general zeal for justice. If
   any be set upon by force and violence, and it be in our power to rescue
   them, we ought to do it. Nay, if we see any through ignorance exposing
   themselves to danger, or fallen in distress, as travellers upon the
   road, ships at sea, or any the like, it is our duty, though it be with
   peril to ourselves, to hasten with help to them and not forbear to
   deliver them, not to be slack, or remiss, or indifferent, in such a
   case. 2. An answer to the excuse that is commonly make for the omission
   of this duty. Thou wilt say, "Behold, we knew it not; we were not aware
   of the imminency of the danger the person was in; we could not be sure
   that he was innocent, nor did we know how to prove his innocence, nor
   which way to do any thing in favour of him, else we would have helped
   him." Now, (1.) It is easy to make such an excuse as this, sufficient
   to avoid the censures of men, for perhaps they cannot disprove us when
   we say, We knew it not, or, We forgot; and the temptation to tell a lie
   for the excusing of a fault is very strong when we know that it is
   impossible to be disproved, the truth lying wholly in our own breast,
   as when we say, We thought so and so, and really designed it, which no
   one is conscious of but ourselves. (2.) It is not so easy with such
   excuses to evade the judgment of God; and to the discovery of that we
   lie open and by the determination of that we must abide. Now, [1.] God
   ponders the heart and keeps the soul; he keeps an eye upon it, observes
   all the motions of it; its most secret thoughts and intents are all
   naked and open before him. It is his prerogative to do so, and that in
   which he glories. Jer. xvii. 10, I the Lord search the heart. He keeps
   the soul, holds it in life. This is a good reason why we should be
   tender of the lives of others, and do all we can to preserve them,
   because our lives have been precious in the sight of God and he has
   graciously kept them. [2.] He knows and considers whether the excuse we
   make be true or no, whether it was because we did not know it or
   whether the true reason was not because we did not love our neighbour
   as we ought, but were selfish, and regardless both of God and man. Let
   this serve to silence all our frivolous pleas, by which we think to
   stop the mouth of conscience when it charges us with the omission of
   plain duty: Does not he that ponders the heart consider it? [3.] He
   will judge us accordingly. As his knowledge cannot be imposed upon, so
   his justice cannot be biassed, but he will render to every man
   according to his works, not only the commission of evil works, but the
   omission of good works.

   13 My son, eat thou honey, because it is good; and the honeycomb, which
   is sweet to thy taste:   14 So shall the knowledge of wisdom be unto
   thy soul: when thou hast found it, then there shall be a reward, and
   thy expectation shall not be cut off.

   We are here quickened to the study of wisdom by the consideration both
   of the pleasure and the profit of it. 1. It will be very pleasant. We
   eat honey because it is sweet to the taste, and upon that account we
   call it good, especially that which runs first from the honey-comb.
   Canaan was said to flow with milk and honey, and honey was the common
   food of the country (Luke xxiv. 41, 42), even for children, Isa. vii.
   15. Thus should we feed upon wisdom, and relish the good instructions
   of it. Those that have tasted honey need no further proof that it is
   sweet, nor can they by any argument be convinced of the contrary; so
   those that have experienced the power of truth and godliness are
   abundantly satisfied of the pleasure of both; they have tasted the
   sweetness of them, and all the atheists in the world with their
   sophistry, and the profane with their banter, cannot alter their
   sentiments. 2. It will be very profitable. Honey may be sweet to the
   taste and yet not wholesome, but wisdom has a future recompence
   attending it, as well as a present sweetness in it. "Thou art permitted
   to eat honey, and the agreeableness of it to thy taste invites thee to
   it; but thou hast much more reason to relish and digest the precepts of
   wisdom, for when thou hast found that, there shall be a reward; thou
   shalt be paid for thy pleasure, while the servants of sin pay dearly
   for their pains. Wisdom does indeed set thee to work, but there shall
   be a reward; it does indeed raise great expectations in thee, but as
   thy labour, so thy hope, shall not be in vain; thy expectation shall
   not be cut off (ch. xxiii. 18), nay, it shall be infinitely outdone."

Cautions against Envy.

   15 Lay not wait, O wicked man, against the dwelling of the righteous;
   spoil not his resting place:   16 For a just man falleth seven times,
   and riseth up again: but the wicked shall fall into mischief.

   This is spoken, not so much by way of counsel to wicked men (they will
   not receive instruction, ch. xxiii. 9), but rather in defiance of them,
   for the encouragement of good people that are threatened by them. See
   here, 1. The designs of the wicked against the righteous, and the
   success they promise themselves in those designs. The plot is laid
   deeply: They lay wait against the dwelling of the righteous, thinking
   to charge some iniquity upon it, or compass some design against it;
   they lie in wait at the door, to catch him when he stirs out, as
   David's persecutors, Ps. lix. title. The hope is raised high; they
   doubt not but to spoil his dwelling-place because he is weak and cannot
   support it, because his condition is low and distressed, and he is
   almost down already. All this is a fruit of the old enmity in the seed
   of the serpent against the seed of the woman. The blood-thirsty hate
   the upright. 2. The folly and frustration of these designs (1.) The
   righteous man, whose ruin was expected, recovers himself. He falls
   seven times into trouble, but, by the blessing of God upon his wisdom
   and integrity, he rises again, sees through his troubles and sees
   better times after them. The just man falls, sometimes falls seven
   times perhaps, into sin, sins of infirmity, through the surprise of
   temptation; but he rises again by repentance, finds mercy with God, and
   regains his peace. (2.) The wicked man, who expected to see his ruin
   and to help it forward, is undone. He falls into mischief; his sins and
   his troubles are his utter destruction.

   17 Rejoice not when thine enemy falleth, and let not thine heart be
   glad when he stumbleth:   18 Lest the Lord see it, and it displease
   him, and he turn away his wrath from him.

   Here, 1. The pleasure we are apt to take in the troubles of an enemy is
   forbidden us. If any have done us an ill turn, or if we bear them
   ill-will only because they stand in our light or in our way, when any
   damage comes to them (suppose they fall), or any danger (suppose they
   stumble), our corrupt hearts are too apt to conceive a secret delight
   and satisfaction in it--Aha! so would we have it; they are entangled;
   the wilderness has shut them in--or, as Tyrus said concerning Jerusalem
   (Ezek. xxvi. 2) I shall be replenished, now she is laid waste. "Men
   hope in the ruin of their enemies or rivals to wreak their revenge or
   to find their account; but be not thou so inhuman; rejoice not when the
   worst enemy thou hast falls." There may be a holy joy in the
   destruction of God's enemies, as it tends to the glory of God and the
   welfare of the church (Ps. lviii. 10); but in the ruin of our enemies,
   as such, we must by no means rejoice; on the contrary, we must weep
   even with them when they weep (as David, Ps. xxxv. 13, 14), and that in
   sincerity, not so much as letting our hearts be secretly glad at their
   calamities. 2. The provocation which that pleasure gives to God is
   assigned as the reason of that prohibition: The Lord will see it,
   though it be hidden in the heart only, and it will displease him, as it
   will displease a prudent father to see one child triumph in the
   correction of another, which he ought to tremble at, and take warning
   by, not knowing how soon it may be his own case, he having so often
   deserved it. Solomon adds an argument ad hominem--addressed to the
   individual: "Thou canst not do a greater kindness to thy enemy, when he
   has fallen, than to rejoice in it; for them, to cross thee and vex
   thee, God will turn his wrath from him; for, as the wrath of man works
   not the righteousness of God, so the righteousness of God was never
   intended to gratify the wrath of man, and humour his foolish passions;
   rather than seem to do that he will adjourn the execution of his wrath:
   nay, it is implied that when he turns his wrath from him he will turn
   it against thee and the cup of trembling shall be put into thy hand."

   19 Fret not thyself because of evil men, neither be thou envious at the
   wicked;   20 For there shall be no reward to the evil man; the candle
   of the wicked shall be put out.

   Here, 1. He repeats the caution he had before given against envying the
   pleasures and successes of wicked man in their wicked ways. This he
   quotes from his father David, Ps. xxxvii. 1. We must not in any case
   fret ourselves, or make ourselves uneasy, whatever God does in his
   providence how disagreeable soever it is to our sentiments, interests,
   and expectations, we must acquiesce in it. Even that which grieves us
   must not fret us; nor must our eye be evil against any because God is
   good. Are we more wise or just than he? If wicked people prosper, we
   must not therefore incline to do as they do. 2. He gives a reason for
   this caution, taken from the end of that way which wicked man walk in.
   Envy not their prosperity; for, (1.) There is no true happiness in it:
   Thee shall be no reward to the evil man; his prosperity only serves for
   his present subsistence; these are all the good things he must ever
   expect: there is none intended him in the world of retribution. He has
   his reward, Matt. vi. 2. He shall have none. Those are not to be envied
   that have their portion in this life and must out-live it, Ps. xvii.
   14. (2.) There is no continuance in it; their candle shines brightly,
   but it shall presently be put out, and a final period put to all their
   comforts, Job xxi. 14; Ps. xxxvii. 1, 2.

Counsel to Magistrates.

   21 My son, fear thou the Lord and the king: and meddle not with them
   that are given to change:   22 For their calamity shall rise suddenly;
   and who knoweth the ruin of them both?

   Note, 1. Religion and loyalty must go together. As men, it is our duty
   to honour our Creator, to worship and reverence him, and to be always
   in his fear; as members of a community, incorporated for mutual
   benefit, it is our duty to be faithful and dutiful to the government
   God has set over us, Rom. xiii. 1, 2. Those that are truly religious
   will be loyal, in conscience towards God; the godly in the land will be
   the quiet in the land; and those are not truly loyal, or will be so no
   longer than is for their interest, that are not religious. How should
   he be true to his prince that is false to his God? And, if they come in
   competition, it is an adjudged case, we must obey God rather than men.
   2. Innovations in both are to be dreaded. Have nothing to do, he does
   not say, with those that change, for there may be cause to change for
   the better, but those that are given to change, that affect change for
   change-sake, out of a peevish discontent with that which is and a
   fondness for novelty, or a desire to fish in troubled waters: Meddle
   not with those that are given to change either in religion or in a
   civil government; come not into their secret; join not with them in
   their cabals, nor enter into the mystery of their iniquity. 3. Those
   that are of restless, factious, turbulent spirits, commonly pull
   mischief upon their own heads ere they are aware: Their calamity shall
   rise suddenly. Though they carry on their designs with the utmost
   secresy, they will be discovered, and brought to condign punishment,
   when they little think of it. Who knows the time and manner of the ruin
   which both God and the king will bring on their contemners, both on
   them and those that meddle with them?

   23 These things also belong to the wise. It is not good to have respect
   of persons in judgment.   24 He that saith unto the wicked, Thou art
   righteous; him shall the people curse, nations shall abhor him:   25
   But to them that rebuke him shall be delight, and a good blessing shall
   come upon them.   26 Every man shall kiss his lips that giveth a right
   answer.

   Here are lessons for wise men, that is, judges and princes. As subjects
   must do their duty, and be obedient to magistrates, so magistrates must
   do their duty in administering justice to their subjects, both in pleas
   of the crown and causes between party and party. These are lessons for
   them. 1. They must always weigh the merits of a cause, and not be
   swayed by any regard, one way or other, to the parties concerned: It is
   not good in itself, nor can it ever do well, to have respect of persons
   in judgment; the consequences of it cannot but be the perverting of
   justice and doing wrong under colour of law and equity. A good judge
   will know the truth, not know faces, so as to countenance a friend and
   help him out in a bad cause, or so much as omit any thing that can be
   said or done in favour of a righteous cause, when it is the cause of an
   enemy. 2. They must never connive at or encourage wicked people in
   their wicked practices. Magistrates in their places, and ministers in
   theirs, are to deal faithfully and the wicked man, though he be a great
   man or a particular friend, to convict him of his wickedness, to show
   him what will be in the end thereof, to discover him to others, that
   they may avoid him. But if those whose office it is thus to show people
   their transgressions palliate them and connive at them, if they excuse
   the wicked man, much more if they prefer him and associate with him
   (which is, in effect, to say, Thou art righteous), they shall justly be
   looked upon as enemies to the public peace and welfare, which they
   ought to advance, and the people shall curse them and cry out shame on
   them; and even those of other nations shall abhor them, as base
   betrayers of their trust. 3. They must discountenance and give check to
   all fraud, violence, injustice, and immorality; and, though thereby
   they may disoblige a particular person, yet they will recommend
   themselves to the favour of God and man. Let magistrates and ministers,
   and private persons too that are capable of doing it, rebuke the
   wicked, that they may bring them to repentance or put them to shame,
   and they shall have the comfort of it in their own bosoms: To them
   shall be delight, when their consciences witness for them that they
   have been witnesses for God; and a good blessing shall come upon them,
   the blessing of God and good men; they shall be deemed religion's
   patrons and their country's patriots. See ch. xxviii. 23. 4. They must
   always give judgment according to equity (v. 26); they must give a
   right answer, that is, give their opinion and pass sentence according
   to law and them true merits of the cause; and every one shall kiss his
   lips that does so, that is, shall love and honour him, and be subject
   to his orders, for there is a kiss of allegiance as well as of
   affection. He that in common conversation likewise speaks pertinently
   and with sincerity recommends himself to his company and is beloved and
   respected by all.

   27 Prepare thy work without, and make it fit for thyself in the field;
   and afterwards build thine house.

   This is a rule of prudence in the management of household affairs; for
   all good men should be good husbands, and manage with discretion, which
   would prevent a great deal of sin, and trouble, and disgrace to their
   profession. 1. We must prefer necessaries before conveniences, and not
   lay that out for show which should be expended for the support of the
   family. We must be contented with a mean cottage for a habitation,
   rather than want, or go in debt for, food convenient. 2. We must not
   think of building till we can afford it: "First apply thyself to thy
   work without in the field; let thy ground be put into good order; look
   after thy husbandry, for it is that by which thou must get; and, when
   thou hast got well by that, then, and not till then, thou mayest think
   of rebuilding and beautifying thy house, for that is it upon which, and
   in which, thou wilt have occasion to spend." Many have ruined their
   estates and families by laying out money on that which brings nothing
   in, beginning to build when they were not able to finish. Some
   understand it as advice to young men not to marry (for by that the
   house is built) till they have set up in the world, and not wherewith
   to maintain a wife and children comfortably. 3. When we have any great
   design on foot it is wisdom to take it before us, and make the
   necessary preparations, before we fall to work, that, when it is begun,
   it may not stand still for want of materials. Solomon observed this
   rule himself in building the house of God; all was made ready before it
   was brought to the ground, 1 Kings vi. 7.

   28 Be not a witness against thy neighbour without cause; and deceive
   not with thy lips.   29 Say not, I will do so to him as he hath done to
   me: I will render to the man according to his work.

   We are here forbidden to be in any thing injurious to our neighbour,
   particularly in and by the forms of law, either, 1. As a witness:
   "Never bear a testimony against any man without cause, unless what thou
   sayest thou knowest to be punctually true and thou hast a clear call to
   testify it. Never bear a false testimony against any one;" for it
   follows, "Deceive not with thy lips; deceive not the judge and jury,
   deceive not those whom thou conversest with, into an ill opinion of thy
   neighbour. When thou speakest of thy neighbour do not only speak that
   which is true, but take heed lest, in the manner of thy speaking, thou
   insinuate any thing that is otherwise and so shouldst deceive by
   innuendos or hyperboles." Or, 2. As a plaintiff or prosecutor. If there
   be occasion to bring an action or information against thy neighbour,
   let it not be from a spirit of revenge. "Say not, I am resolved I will
   be even with him: I will do so to him as he had done to me." Even a
   righteous cause becomes unrighteous when it is thus prosecuted with
   malice. Say not, I will render to the man according to his work, and
   make him pay dearly for it; for it is God's prerogative to do so, and
   we must leave it to him, and not step into his throne, or take his work
   out of his hands. If we will needs be our own carvers, and judges in
   our own cause, we forfeit the benefit of an appeal to God's tribunal;
   therefore we must not avenge ourselves, because he has said, Vengeance
   is mine.

The Vineyard of the Slothful.

   30 I went by the field of the slothful, and by the vineyard of the man
   void of understanding;   31 And, lo, it was all grown over with thorns,
   and nettles had covered the face thereof, and the stone wall thereof
   was broken down.   32 Then I saw, and considered it well: I looked upon
   it, and received instruction.   33 Yet a little sleep, a little
   slumber, a little folding of the hands to sleep:   34 So shall thy
   poverty come as one that travelleth; and thy want as an armed man.

   Here is, 1. The view which Solomon took of the field and vineyard of
   the slothful man. He did not go on purpose to see it, but, as he passed
   by, observing the fruitfulness of the ground, as it is very proper for
   travellers to do, and his subjects' management of their land, as it is
   very proper for magistrates to do, he cast his eye upon a field and a
   vineyard unlike all the rest; for, though the soil was good, yet there
   was nothing growing in them but thorns and nettles, not here and there
   one, but they were all overrun with weeds; and, if there had been any
   fruit, it would have been eaten up by the beasts, for there was no
   fence: The stone-wall was broken down See the effects of that curse
   upon the ground (Gen. iii. 18), "Thorns and thistles shall it bring
   forth unto thee, and nothing else unless thou take pains with it." See
   what a blessing to the world the husbandman's calling is, and what a
   wilderness this earth, even Canaan itself, would be without it. The
   king himself is served of the field, but he would be ill served if God
   did not teach the husbandman discretion and diligence to clear the
   ground, plant it, sow it, and fence it. See what a great difference
   there is between some and others in the management even of their
   worldly affairs, and how little some consult their reputation, not
   caring though they proclaim their slothfulness, in the manifest effects
   of it, to all that pass by, shamed by their neighbour's diligence. 2.
   The reflections which he made upon it. He paused a little and
   considered it, looked again upon it, and received instruction. He did
   not break out into any passionate censures of the owner, did not call
   him any ill names, but he endeavoured himself to get good by the
   observation and to be quickened by it to diligence. Note, Those that
   are to give instruction to others must receive instruction themselves,
   and instruction may be received, not only from what we read and hear,
   but from what we see, not only from what we see of the works of God,
   but from what we see of the manners of man, not only from men's good
   manners, but from their evil manners. Plutarch relates a saying of Cato
   Major, "That wise men profit more by fools than fools by wise men; for
   wise men will avoid the faults of fools, but fools will not imitate the
   virtues of wise men." Solomon reckoned that he received instruction by
   this sight, though it did not suggest to him any new notion or lesson,
   but only put him in mind of an observation he himself had formerly
   made, both of the ridiculous folly of the sluggard (who, when he has
   needful work to do, lies dozing in bed and cries, Yet a little sleep, a
   little slumber, and still it will be a little more, till he has slept
   his eyes out, and, instead of being fitted by sleep for business, as
   wise men are, he is dulled, and stupefied, and made good for nothing)
   and of certain misery that attends him: his poverty comes as one that
   travels; it is constantly coming nearer and nearer to him, and will be
   upon him speedily, and want seizes him as irresistibly as an armed man,
   a highwayman that will strip him of all he has. Now this is applicable,
   not only to our worldly business, to show what a scandalous thing
   slothfulness in that is, and how injurious to the family, but to the
   affairs of our souls. Note, (1.) Our souls are our fields and
   vineyards, which we are every one of us to take care of, to dress, and
   to keep. They are capable of being improved with good husbandry; that
   may be got out of them which will be fruit abounding to our account. We
   are charged with them, to occupy them till our Lord come; and a great
   deal of care and pains it is requisite that we should take about them.
   (2.) These fields and vineyards are often in a very bad state, not only
   no fruit brought forth, but all overgrown with thorns and nettles
   (scratching, stinging, inordinate lusts and passions, pride,
   covetousness, sensuality, malice, those are the thorns and nettles, the
   wild grapes, which the unsanctified heart produces), no guard kept
   against the enemy, but the stone-wall broken down, and all lies in
   common, all exposed. (3.) Where it is thus it is owing to the sinner's
   own slothfulness and folly. He is a sluggard, loves sleep, hates
   labour; and he is void of understanding, understands neither his
   business nor his interest; he is perfectly besotted. (4.) The issue of
   it will certainly be the ruin of the soul and all its welfare. It is
   everlasting want that thus comes upon it as an armed man. We know the
   place assigned to the wicked and slothful servant.
     __________________________________________________________________

P R O V E R B S

  CHAP. XXV.

    Pleasures and Advantages of Wisdom.

   1 These are also proverbs of Solomon, which the men of Hezekiah king of
   Judah copied out.

   This verse is the title of this latter collection of Solomon's
   proverbs, for he sought out and set in order many proverbs, that by
   them he might be still teaching the people knowledge, Eccl. xii. 9.
   Observe, 1. The proverbs were Solomon's, who was divinely inspired to
   deliver, for the use of the church, these wise and weighty sentences;
   we have had many, but still there are more. Yet herein Christ is
   greater than Solomon, for if we had all upon record that Christ said,
   and did, that was instructive, the world could not contain the books
   that would be written, John xxi. 25. 2. The publishers were Hezekiah's
   servants, who, it is likely, herein acted as his servants, being
   appointed by him to do this good service to the church, among other
   good offices that he did in the law and in the commandments, 2 Chron.
   xxxi. 21. Whether he employed the prophets in this work, as Isaiah,
   Hosea, or Micah, who lived in his time, or some that were trained up in
   the schools of the prophets, or some of the priests and Levites, to
   whom we find him giving a charge concerning divine things (2 Chron.
   xxix. 4), or (as the Jews think) his princes and ministers of state,
   who were more properly called his servants, is not certain; if the work
   was done by Eliakim, and Joah, and Shebna, it was no diminution to
   their character. They copied out these proverbs from the records of
   Solomon's reign, and published them as an appendix to the former
   edition of this book. It may be a piece of very good service to the
   church to publish other man's works that have lain hidden in obscurity,
   perhaps a great while. Some think they culled these out of the 3000
   proverbs which Solomon spoke (1 Kings iv. 32), leaving out those that
   were physical, and that pertained to natural philosophy, and preserving
   such only as were divine and moral; and in this collection some observe
   that special regard was had to those observations which concern kings
   and their administration.

Prudential Maxims.

   2 It is the glory of God to conceal a thing: but the honour of kings is
   to search out a matter.   3 The heaven for height, and the earth for
   depth, and the heart of kings is unsearchable.

   Here is, 1. An instance given of the honour of God: It is his glory to
   conceal a matter. He needs not search into any thing, for he perfectly
   knows every thing by a clear and certain view, and nothing can be
   hidden from him; and yet his own way is in the sea and his path in the
   great waters. There is an unfathomable depth in his counsels, Rom. xi.
   33. It is but a little portion that is heard of him. Clouds and
   darkness are round about him. We see what he does, but we know not the
   reasons. Some refer it to the sins of men; it is his glory to pardon
   sin, which is covering it, not remembering it, not mentioning it; his
   forbearance, which he exercises towards sinners, is likewise his
   honour, in which he seems to keep silence and take no notice of the
   matter. 2. A double instance of the honour of kings:--(1.) It is God's
   glory that he needs not search into a matter, because he knows it
   without search; but it is the honour of kings, with a close application
   of mind, and by all the methods of enquiry, to search out the matters
   that are brought before them, to take pains in examining offenders,
   that they may discover their designs and bring to light the hidden
   works of darkness, not to give judgment hastily or till they have
   weighed things, nor to leave it wholly to others to examine things, but
   to see with their own eyes. (2.) It is God's glory that he cannot
   himself be found out by searching, and some of that honour is devolved
   upon kings, wise kings, that search out matters; their hearts are
   unsearchable, like the height of heaven or the depth of the earth,
   which we may guess at, but cannot measure. Princes have their arcana
   imperii--state secrets, designs which are kept private, and reasons of
   state, which private persons are not competent judges of, and therefore
   ought not to pry into. Wise princes, when they search into a matter,
   have reaches which one would not think of, as Solomon, when he called
   of a sword to divide the living child with, designing thereby to
   discover the true mother.

   4 Take away the dross from the silver, and there shall come forth a
   vessel for the finer.   5 Take away the wicked from before the king,
   and his throne shall be established in righteousness.

   This shows that the vigorous endeavour of a prince to suppress vice,
   and reform the manners of his people, is the most effectual way to
   support his government. Observe, 1. What the duty of magistrates is: To
   take away the wicked, to use their power for the terror of evil works
   and evil workers, not only to banish those that are vicious and profane
   from their presence, and forbid them the court, but so to frighten them
   and restrain them that they may not spread the infection of their
   wickedness among their subjects. This is called taking away the dross
   from the silver, which is done by the force of fire. Wicked people are
   the dross of a nation, the scum of the country, and, as such, to be
   taken away. If men will not take them away, God will, Ps. cxix. 119. If
   the wicked be taken away from before the king, if he abandon them and
   show his detestation of their wicked courses, it will go far towards
   the disabling of them to do mischief. The reformation of the court will
   promote the reformation of the kingdom, Ps. ci. 3, 8. 2. What the
   advantage will be of their doing this duty. (1.) It will be the
   bettering of the subjects; they shall be made like silver refined, fit
   to be made vessels of honour. (2.) It will be the settling of the
   prince. His throne shall be established in this righteousness, for God
   will bless his government, the people will be pliable to it, and so it
   will become durable.

   6 Put not forth thyself in the presence of the king, and stand not in
   the place of great men:   7 For better it is that it be said unto thee,
   Come up hither; than that thou shouldest be put lower in the presence
   of the prince whom thine eyes have seen.

   Here we see, 1. That religion is so far from destroying good manners
   that it reaches us to behave ourselves lowly and reverently towards our
   superiors, to keep our distance, and give place to those to whom it
   belongs "Put not forth thyself rudely and carelessly in the king's
   presence, or in the presence of great men; do not compare with them"
   (so some understand it); "do not vie with them in apparel, furniture,
   gardens, house-keeping, or retinue, for that is an affront to them and
   will waste thy own estate." 2. That religion teaches us humility and
   self-denial, which is a better lesson than that of good manners: "Deny
   thyself the place thou art entitled to; covet not to make a fair show,
   nor air at preferment, nor thrust thyself into the company of those
   that are above thee; be content in a low sphere if that is it which God
   has allotted to thee." The reason he gives is because this is really
   the way to advancement, as our Saviour shows in a parable that seems to
   be borrowed from this, Luke xiv. 9. Not that we must therefore pretend
   modesty and humility, and make a stratagem of it, for the courting of
   honour, but therefore we must really be modest and humble, because God
   will put honour on such and so will men too. It is better, more for a
   man's satisfaction and reputation, to be advanced above his pretensions
   and expectations, than to be thrust down below them, in the presence of
   the prince, whom it was a great piece of honour to be admitted to the
   sight of and a great piece of presumption to look upon without leave.

   8 Go not forth hastily to strive, lest thou know not what to do in the
   end thereof, when thy neighbour hath put thee to shame.   9 Debate thy
   cause with thy neighbour himself; and discover not a secret to another:
     10 Lest he that heareth it put thee to shame, and thine infamy turn
   not away.

   I. Here is good counsel given about going to law:--1. "Be not hasty in
   bringing an action, before thou hast thyself considered it, and
   consulted with thy friends about it: Go not forth hastily to strive; do
   not send for a writ in a passion, or upon the first appearance of right
   on thy side, but weigh the matter deliberately, because we are apt to
   be partial in our own cause; consider the certainty of the expenses and
   the uncertainty of the success, how much care and vexation it will be
   the occasion of, and, after all, the cause may go against thee; surely
   then thou shouldst not go forth hastily to strive." 2. "Bring not an
   action before thou hast tried to end the matter amicably ( v. 9):
   Debate thy cause with thy neighbour privately, and perhaps you will
   understand one another better and see that there is no occasion to go
   to law." In public quarrels the war that must at length end might
   better have been prevented by a treaty of peace, and a great deal of
   blood and treasure spared. It is so in private quarrels: "Sue not thy
   neighbour as a heathen man and a publican until thou hast told him his
   fault between thee and him alone, and he has refused to refer the
   matter, or to come to an accommodation. Perhaps the matter in variance
   is a secret, not fit to be divulged to any, much less to be brought
   upon the stage before the country; and therefore end it privately, that
   it may not be discovered." Reveal not the secret of another, so some
   read it. "Do not, in revenge, to disgrace thy adversary, disclose that
   which should be kept private and which does not at all belong to the
   cause."

   II. Two reasons he gives why we should be thus cautious in going to
   law:--1. "Because otherwise the cause will be in danger of going
   against thee, and thou wilt not know what to do when the defendant has
   justified himself in what thou didst charge upon him, and made it out
   that thy complaint was frivolous and vexatious and that thou hadst no
   just cause of action, and so put thee to shame, non-suit thee, and
   force thee to pay costs, all which might have been prevented by a
   little consideration." 2. "Because it will turn very much to thy
   reproach if thou fall under the character of being litigious. Not only
   the defendant himself (v. 8), but he that hears the cause tried will
   put thee to shame, will expose thee as a man of no principle, and thy
   infamy will not turn away; thou wilt never retrieve thy reputation."

Instructive Similes.

   11 A word fitly spoken is like apples of gold in pictures of silver.
   12 As an earring of gold, and an ornament of fine gold, so is a wise
   reprover upon an obedient ear.

   Solomon here shows how much it becomes a man, 1. To speak pertinently:
   A word upon the wheels, that runs well, is well-circumstanced, in
   proper time and place--instruction, advice, or comfort, given
   seasonably, and in apt expressions, adapted to the case of the person
   spoken to and agreeing with the character of the person speaking--is
   like golden balls resembling apples, or like true apples of a golden
   colour (golden rennets), or perhaps gilded, as sometimes we have gilded
   laurels, and those embossed in pictures of silver, or rather brought to
   table in a silver network basket, or in a silver box of that which we
   call filigree--work, through which the golden apples might be seen.
   Doubtless in was some ornament of the table, then well known. As that
   was very pleasing to the eye, so is a word fitly spoken to the ear. 2.
   Especially to give a reproof with discretion, and so as to make it
   acceptable. If it be well given, by a wise reprover, and well taken, by
   an obedient ear, it is an earring of gold and an ornament of fine gold,
   very graceful and well becoming both the reprover and the reproved;
   both will have their praise, the reprover for giving it so prudently
   and the reproved for taking it so patiently and making a good use of
   it. Others will commend them both, and they will have satisfaction in
   each other; he who gave the reproof is pleased that it had the desired
   effect, and he to whom it was given has reason to be thankful for it as
   a kindness. That is well given, we say, that is well taken; yet it does
   not always prove that that is well taken which is well given. It were
   to be wished that a wise reprover should always meet with an obedient
   ear, but often it is not so.

   13 As the cold of snow in the time of harvest, so is a faithful
   messenger to them that send him: for he refresheth the soul of his
   masters.

   See here, 1. What ought to be the care of a servant, the meanest that
   is sent on an errand and entrusted with any business, much more the
   greatest, the agent and ambassador of a prince; he ought to be faithful
   to him that sends him, and to see to it that he do not, by mistake or
   with design, falsify his trust, and that he be in nothing that lies in
   his power wanting to his master's interest. Those that act as factors,
   by commission, ought to act as carefully as for themselves. 2. How much
   this will be the satisfaction of the master; it will refresh his soul
   as much as ever the cold of snow (which is hot countries they preserve
   by art all the year round) refreshed the labourers in the harvest, that
   bore the burden and heat of the day. The more important the affair was,
   and the more fear of its miscarrying, the more acceptable is the
   messenger, if he have managed it successfully and well. A faithful
   minister, Christ's messenger, should be thus acceptable to us (Job
   xxxiii. 23); however, he will be a sweet savour to God, 2 Cor. ii. 15.

   14 Whoso boasteth himself of a false gift is like clouds and wind
   without rain.

   He may be said to boast of a false gift, 1. Who pretends to have
   received or given that which he never had, which he never gave, makes a
   noise of his great accomplishments and his good services, but it is all
   false; he is not what he pretends to be. Or, 2. Who promises what he
   will give and what he will do, but performs nothing, who raises
   people's expectations of the mighty things he will do for his country,
   for his friends, what noble legacies he will leave, but either he has
   not wherewithal to do what he says or he never designs it. Such a one
   is like the morning-cloud, that passes away, and disappoints those who
   looked for rain from it to water the parched ground (Jude 12), clouds
   without water.

Miscellaneous Maxims.

   15 By long forbearing is a prince persuaded, and a soft tongue breaketh
   the bone.

   Two things are here recommended to us, in dealing with others, as
   likely means to gain our point:--1. Patience, to bear a present heat
   without being put into a heat by it, and to wait for a fit opportunity
   to offer our reasons and to give persons time to consider them. By this
   means even a prince may be persuaded to do a thing which he seemed very
   averse to, much more a common person. That which is justice and reason
   now will be so another time, and therefore we need not urge them with
   violence now, but wait for a more convenient season. 2. Mildness, to
   speak without passion or provocation: A soft tongue breaks the bone; it
   mollifies the roughest spirits and overcomes those that are most
   morose, like lightning, which, they say, has sometimes broken the bone,
   and yet not pierced the flesh. Gideon with a soft tongue pacified the
   Ephraimites and Abigail turned away David's wrath. Hard words, we say,
   break no bones, and therefore we should bear them patiently; but, it
   seems, soft words do, and therefore we should, on all occasions, give
   them prudently.

   16 Hast thou found honey? eat so much as is sufficient for thee, lest
   thou be filled therewith, and vomit it.

   Here, 1. We are allowed a sober and moderate use of the delights of
   sense: Hast thou found honey? It is not forbidden fruit to thee, as it
   was to Jonathan; thou mayest eat of it with thanksgiving to God, who,
   having created things grateful to our senses, has given us leave to
   make use of them. Eat as much as is sufficient, and no more. Enough is
   as good as a feast. 2. We are cautioned to take heed of excess. We must
   use all pleasures as we do honey, with a check upon our appetite, lest
   we take more than does us good and make ourselves sick with it. We are
   most in danger of surfeiting upon that which is most sweet, and
   therefore those that fare sumptuously every day have need to watch over
   themselves, lest their hearts be at any time overcharged. The pleasures
   of sense lose their sweetness by the excessive use of them and become
   nauseous, as honey, which turns sour in the stomach; it is therefore
   our interest, as well as our duty, to use them with sobriety.

   17 Withdraw thy foot from thy neighbour's house; lest he be weary of
   thee, and so hate thee.

   Here he mentions another pleasure which we must not take too much of,
   that of visiting our friends, the former for fear of surfeiting
   ourselves, this for fear of surfeiting our neighbour. 1. It is a piece
   of civility to visit our neighbours sometimes, to show our respect to
   them and concern for them, and to cultivate and improve mutual
   acquaintance and love, and that we may have both the satisfaction and
   advantage of their conversation. 2. It is wisdom, as well as good
   manners, not to be troublesome to our friends in our visiting them, not
   to visit too often, nor stay too long, nor contrive to come at
   meal-time, nor make ourselves busy in the affairs of their families;
   hereby we make ourselves cheap, mean, and burdensome. Thy neighbour,
   who is thus plagued and haunted with thy visits, will be weary of thee
   and hate thee, and that will be the destruction of friendship which
   should have been the improvement of it. Post tres sæpe dies piscis
   vilescit et hospes--After the third day fish and company become
   distasteful. Familiarity breeds contempt. Nulli te facias nimis
   sodalem--Be not too intimate with any. He that sponges upon his friend
   loses him. How much better a friend then is God than any other friend;
   for we need not withdraw our foot from his house, the throne of his
   grace (ch. viii. 34); the oftener we come to him the better and the
   more welcome.

   18 A man that beareth false witness against his neighbour is a maul,
   and a sword, and a sharp arrow.

   Here, 1. The sin condemned is bearing false witness against our
   neighbour, either in judgment or in common conversation, contrary to
   the law of the ninth commandment. 2. That which it is here condemned
   for is the mischievousness of it; it is in its power to ruin not only
   men's reputation, but their lives, estates, families, all that is dear
   to them. A false testimony is every thing that is dangerous; it is a
   maul (or club to knock a man's brains out with), a flail, which there
   is no fence against; it is a sword to wound near at hand and a sharp
   arrow to wound at a distance; we have therefore need to pray, Deliver
   my soul, O Lord! from lying lips, Ps. cxx. 2.

   19 Confidence in an unfaithful man in time of trouble is like a broken
   tooth, and a foot out of joint.

   1. The confidence of an unfaithful man (so some read it) will be like a
   broken tooth; his policy, his power, his interest, all that which he
   trusted in to support him in his wickedness, will fail him in time of
   trouble, Ps. lii. 7. 2. Confidence in an unfaithful man (so we read
   it), in a man whom we thought trusty and therefore depended on, but who
   proves otherwise; it proves not only unserviceable, but painful and
   vexatious, like a broken tooth, or a foot out of joint, which, when we
   put any stress upon it, not only fails us, but makes us feel from it,
   especially in time of trouble, when we most expect help from it; it is
   like a broken reed, Isa. xxxvi. 6. Confidence in a faithful God, in
   time of trouble, will not prove thus; on him we may rest and in him
   dwell at ease.

   20 As he that taketh away a garment in cold weather, and as vinegar
   upon nitre, so is he that singeth songs to an heavy heart.

   1. The absurdity here censured is singing songs to a heavy heart. Those
   that are in great sorrow are to be comforted by sympathizing with them,
   condoling with them, and concurring in their lamentation. If we take
   that method, the moving of our lips may assuage their grief (Job xvi.
   5); but we take a wrong course with them if we think to relieve them by
   being merry with them, and endeavouring to make them merry; for it adds
   to their grief to see their friends so little concerned for them; it
   puts them upon ripping up the causes of their grief, and aggravating
   them, and makes them harden themselves in sorrow against the assaults
   of mirth. 2. The absurdities this is compared to are, taking away a
   garment from a man in cold weather, which makes him colder, and pouring
   vinegar upon nitre, which, like water upon lime, puts it into a
   ferment; so improper, so incongruous, is it to sing pleasant songs to
   one that is of a sorrowful spirit. Some read it in a contrary sense: As
   he that puts on a garment in cold weather warms the body, or as vinegar
   upon nitre dissolves it, so he that sings songs of comfort to a person
   in sorrow refreshes him and dispels his grief.

Forgiveness of Enemies.

   21 If thine enemy be hungry, give him bread to eat; and if he be
   thirsty, give him water to drink:   22 For thou shalt heap coals of
   fire upon his head, and the Lord shall reward thee.

   By this it appears that, however the scribes and Pharisees had
   corrupted the law, not only the commandment of loving our brethren, but
   even that of loving our enemies, was not only a new, but also an old
   commandment, an Old-Testament commandment, though our Saviour has given
   it to us with the new enforcement of his own great example in loving us
   when we were enemies. Observe, 1. How we must express our love to our
   enemies by the real offices of kindness, even those that are expensive
   to ourselves and most acceptable to them: "If they be hungry and
   thirsty, instead of pleasing thyself with their distress and contriving
   how to cut off supplies from them, relieve them, as Elisha did the
   Syrians that came to apprehend him," 2 King vi. 22. 2. What
   encouragement we have to do so. (1.) It will be a likely means to win
   upon them, and bring them over to be reconciled to us; we shall mollify
   them as the refiner melts the metal in the crucible, not only by
   putting it over the fire, but by heaping coals of fire upon it. The way
   to turn an enemy into a friend is, to act towards him in a friendly
   manner. If it do not gain him, it will aggravate his sin and
   punishment, and heap the burning coals of God's wrath upon his head, as
   rejoicing in his calamity may be an occasion of God's turning his wrath
   from him, ch. xxiv. 17. (2.) However, we shall be no losers by our
   self-denial: "Whether he relent towards thee or no, the Lord shall
   reward thee; he shall forgive thee who thus showest thyself to be of a
   forgiving spirit. He shall provide for thee when thou art in distress
   (though thou hast been evil and ungrateful), as thou dost for thy
   enemy; at least it shall be recompensed in the resurrection of the
   just, when kindnesses done to our enemies shall be remembered as well
   as those shown to God's friends."

Miscellaneous Maxims.

   23 The north wind driveth away rain: so doth an angry countenance a
   backbiting tongue.

   Here see, 1. How we must discourage sin and witness against it, and
   particularly the sin of slandering and backbiting; we must frown upon
   it, and, by giving it an angry countenance, endeavour to put it out of
   countenance. Slanders would not be so readily spoken as they are if
   they were not readily heard; but good manners would silence the
   slanderer if he saw that his tales displeased the company. We should
   show ourselves uneasy if we heard a dear friend, whom we value,
   evil-spoken of; the same dislike we should show of evil-speaking in
   general. If we cannot otherwise reprove, we may do it by our looks. 2.
   The good effect which this might probably have; who knows but it may
   silence and drive away a backbiting tongue? Sin, if it be countenanced,
   becomes daring, but, if it receive any check, it is so conscious of its
   own shame that it becomes cowardly, and this sin in particular, for
   many abuse those they speak of only in hopes to curry favour with those
   they speak to.

   24 It is better to dwell in the corner of the housetop, than with a
   brawling woman and in a wide house.

   This is the same with what he had said, ch. xxi. 9. Observe, 1. How
   those are to be pitied that are unequally yoked, especially with such
   as are brawling and contentious, whether husband or wife; for it is
   equally true of both. It is better to be alone than to be joined to one
   who, instead of being a meet-help, is a great hindrance to the comfort
   of life. 2. How those may sometimes be envied that live in solitude; as
   they want the comfort of society, so they are free from the vexation of
   it. And as there are cases which give occasion to say, "Blessed is the
   womb that has not borne," so there are which give occasion to say,
   "Blessed is the man who was never married, but who lies like a servant
   in a corner of the house-top."

   25 As cold waters to a thirsty soul, so is good news from a far
   country.

   See here, 1. How natural it is to us to desire to hear good news from
   our friends, and concerning our affairs at a distance. It is sometimes
   with impatience that we expect to hear from abroad; our souls thirst
   after it. But we should check the inordinateness of that desire; if it
   be bad news, it will come too soon, if good, it will be welcome at any
   time. 2. How acceptable such good news will be when it does come, as
   refreshing as cold water to one that is thirsty. Solomon himself had
   much trading abroad, as well as correspondence by his ambassadors with
   foreign courts; and how pleasant it was to hear of the good success of
   his negotiations abroad he well knew by experience. Heaven is a country
   afar off; how refreshing is it to hear good news thence, both in the
   everlasting gospel, which signified glad tidings, and in the witness of
   the Spirit with our spirits that we are God's children.

   26 A righteous man falling down before the wicked is as a troubled
   fountain, and a corrupt spring.

   It is here represented as a very lamentable thing, and a public
   grievance, and of ill consequence to many, like the troubling of a
   fountain and the corrupting of a spring, for the righteous to fall down
   before the wicked, that is, 1. For the righteous to fall into sin in
   the sight of the wicked--for them to do any thing unbecoming their
   profession, which is told in Gath, and published in the streets of
   Ashkelon, and in which the daughters of the Philistines rejoice. For
   those that have been in reputation for wisdom and honour to fall from
   their excellency, this troubles the fountains by grieving some, and
   corrupts the springs by infecting others and emboldening them to do
   likewise. 2. For the righteous to be oppressed, and run down, and
   trampled upon, by the violence or subtlety of evil men, to be displaced
   and thrust into obscurity, this is the troubling of the fountains of
   justice and corrupting the very springs of government, ch. xxviii. 12,
   28; xxix. 2. 3. For the righteous to be cowardly, to truckle to the
   wicked, to be afraid of opposing his wickedness and basely to yield to
   him, this is a reflection upon religion, a discouragement to good men,
   and strengthens the hands of sinners in their sins, and so is like a
   troubled fountain and a corrupt spring.

   27 It is not good to eat much honey: so for men to search their own
   glory is not glory.

   I. Two things we must be graciously dead to:--1. To the pleasures of
   sense, for it is not good to eat much honey; though it pleases the
   taste, and, if eaten with moderation, is very wholesome, yet, if eaten
   to excess, it becomes nauseous, creates bile, and is the occasion of
   many diseases. It is true of all the delights of the children of men
   that they will surfeit, but never satisfy, and they are dangerous to
   those that allow themselves the liberal use of them. 2. To the praise
   of man. We must not be greedy of that any more than of pleasure,
   because, for men to search their own glory, to court applause and covet
   to make themselves popular, is not their glory, but their shame; every
   one will laugh at them for it; and the glory which is so courted is not
   glory when it is got, for it is really no true honour to a man.

   II. Some give another sense of this verse: To eat much honey is not
   good, but to search into glorious and excellent things is a great
   commendation, it is true glory; we cannot therein offend by excess.
   Others thus: "As honey, though pleasant to the taste, if used
   immoderately, oppresses the stomach, so an over-curious search into
   things sublime and glorious, though pleasant to us, if we pry too far,
   will overwhelm our capacities with a greater glory and lustre than they
   can bear." Or thus: "You may be surfeited with eating too much honey,
   but the last of glory, of their glory, the glory of the blessed, is
   glory; it will be ever fresh, and never pall the appetite."

   28 He that hath no rule over his own spirit is like a city that is
   broken down, and without walls.

   Here is, 1. The good character of a wise and virtuous man implied. He
   is one that has rule over his own spirit; he maintains the government
   of himself, and of his own appetites and passions, and does not suffer
   them to rebel against reason and conscience. He has the rule of his own
   thoughts, his desires, his inclinations, his resentments, and keeps
   them all in good order. 2. The bad case of a vicious man, who has not
   this rule over his own spirit, who, when temptations to excess in
   eating or drinking are before him, has no government of himself, when
   he is provoked breaks out into exorbitant passions, such a one is like
   a city that is broken down and without walls. All that is good goes
   out, and forsakes him; all that is evil breaks in upon him. He lies
   exposed to all the temptations of Satan and becomes an easy prey to
   that enemy; he is also liable to many troubles and vexations; it is
   likewise as much a reproach to him as it is to a city to have its walls
   ruined, Neh. i. 3.
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P R O V E R B S

  CHAP. XXVI.

    Proper Treatment of Fools.

   1 As snow in summer, and as rain in harvest, so honour is not seemly
   for a fool.

   Note, 1. It is too common a thing for honour to be given to fools, who
   are utterly unworthy of it and unfit for it. Bad men, who have neither
   wit nor grace, are sometimes preferred by princes, and applauded and
   cried up by the people. Folly is set in great dignity, as Solomon
   observed, Eccl. x. 6. 2. It is very absurd and unbecoming when it is
   so. It is an incongruous as snow in summer, and as great a disorder in
   the commonwealth as that is in the course of nature and in the seasons
   of the year; nay, it is as injurious as rain in harvest, which hinders
   the labourers and spoils the fruits of the earth when they are ready to
   be gathered. When bad men are in power they commonly abuse their power,
   in discouraging virtue, and giving countenance to wickedness, for want
   of wisdom to discern it and grace to detest it.

   2 As the bird by wandering, as the swallow by flying, so the curse
   causeless shall not come.

   Here is, 1. The folly of passion. It makes men scatter causeless
   curses, wishing ill to others upon presumption that they are bad and
   have done ill, when either they mistake the person or misunderstand the
   fact, or they call evil good and good evil. Give honour to a fool, and
   he thunders out his anathemas against all that he is disgusted with,
   right or wrong. Great men, when wicked, think they have a privilege to
   keep those about them in awe, by cursing them, and swearing at them,
   which yet is an expression of the most impotent malice and shows their
   weakness as much as their wickedness. 2. The safety of innocency. He
   that is cursed without cause, whether by furious imprecations or solemn
   anathemas, the curse shall do him no more harm than the bird that flies
   over his head, than Goliath's curses did to David, 1 Sam. xvii. 43. It
   will fly away like the sparrow or the wild dove, which go nobody knows
   where, till they return to their proper place, as the curse will at
   length return upon the head of him that uttered it.

   3 A whip for the horse, a bridle for the ass, and a rod for the fool's
   back.

   Here, 1. Wicked men are compared to the horse and the ass, so brutish
   are they, so unreasonable, so unruly, and not to be governed but by
   force or fear, so low has sin sunk men, so much below themselves. Man
   indeed is born like the wild ass's colt, but as some by the grace of
   God are changed, and become rational, so others by custom in sin are
   hardened, and become more and more sottish, as the horse and the mule,
   Ps. xxxii. 9. 2. Direction is given to use them accordingly. Princes,
   instead of giving honour to a fool (v. 1), must put disgrace upon
   him--instead of putting power into his hand, must exercise power over
   him. A horse unbroken needs a whip for correction, and an ass a bridle
   for direction and to check him when he would turn out of the way; so a
   vicious man, who will not be under the guidance and restraint of
   religion and reason, ought to be whipped and bridled, to be rebuked
   severely, and made to smart for what he has done amiss, and to be
   restrained from offending any more.

   4 Answer not a fool according to his folly, lest thou also be like unto
   him.   5 Answer a fool according to his folly, lest he be wise in his
   own conceit.

   See here the noble security of the scripture-style, which seems to
   contradict itself, but really does not. Wise men have need to be
   directed how to deal with fools; and they have never more need of
   wisdom than in dealing with such, to know when to keep silence and when
   to speak, for there may be a time for both. 1. In some cases a wise man
   will not set his wit to that of a fool so far as to answer him
   according to his folly "If he boast of himself, do not answer him by
   boasting of thyself. If he rail and talk passionately, do not thou rail
   and talk passionately too. If he tell one great lie, do not thou tell
   another to match it. If he calumniate thy friends, do not thou
   calumniate his. If he banter, do not answer him in his own language,
   lest thou be like him, even thou, who knowest better things, who hast
   more sense, and hast been better taught." 2. Yet, in other cases, a
   wise man will use his wisdom for the conviction of a fool, when, by
   taking notice of what he says, there may be hopes of doing good, or at
   least preventing further, mischief, either to himself or others. "If
   thou have reason to think that thy silence will be deemed an evidence
   of the weakness of thy cause, or of thy own weakness, in such a case
   answer him, and let it be an answer ad hominem--to the man, beat him at
   his own weapons, and that will be an answer ad rem--to the point, or as
   good as one. If he offer any thing that looks like an argument, an
   answer that, and suit thy answer to his case. If he think, because thou
   dost not answer him, that what he says is unanswerable, then give him
   an answer, lest he be wise in his own conceit and boast of a victory."
   For (Luke vii. 35) Wisdom's children must justify her.

   6 He that sendeth a message by the hand of a fool cutteth off the feet,
   and drinketh damage.   7 The legs of the lame are not equal: so is a
   parable in the mouth of fools.   8 As he that bindeth a stone in a
   sling, so is he that giveth honour to a fool.   9 As a thorn goeth up
   into the hand of a drunkard, so is a parable in the mouth of fools.

   To recommend wisdom to us, and to quicken us to the diligent use of all
   the means for the getting of wisdom, Solomon here shows that fools are
   fit for nothing; they are either sottish men, who will never think and
   design at all, or vicious men, who will never think and design well. 1.
   They are not fit to be entrusted with any business, not fit to go on an
   errand (v. 6): He that does but send a message by the hand of a fool,
   of a careless heedless person, one who is so full of his jests and so
   given to his pleasures that he cannot apply his mind to any thing that
   is serious, will find his message misunderstood, the one half of it
   forgotten, the rest awkwardly delivered, and so many blunders made
   about it that he might as well have cut off his legs, that is, never
   have sent him. Nay, he will drink damage; it will be very much to his
   prejudice to have employed such a one, who, instead of bringing him a
   good account of his affairs, will abuse him and put a trick upon him;
   for, in Solomon's language, a knave and a fool are of the same
   signification. It will turn much to a man's disgrace to make use of the
   service of a fool, for people will be apt to judge of the master by his
   messenger. 2. They are not fit to have any honour put upon them. He had
   said (v. 1), Honour is not seemly for a fool; here he shows that it is
   lost and thrown away upon him, as if a man should throw a precious
   stone, or a stone fit to be used in weighing, into a heap of common
   stones, where it would be buried and of no use; it is as absurd as if a
   man should dress up a stone in purple (so others); nay, it is
   dangerous, it is like a stone bound in a sling, with which a man will
   be likely to do hurt. To give honour to a fool is to put a sword in a
   madman's hand, with which we know not what mischief he may do, even to
   those that put it into his hand. 3. They are not fit to deliver wise
   sayings, nor should they undertake to handle any matter of weight,
   though they should be instructed concerning it, and be able to say
   something to it. Wise sayings, as a foolish man delivers them and
   applies them (in such a manner that one may know he does not rightly
   understand them), lose their excellency and usefulness: A parable in
   the mouth of fools ceases to be a parable, and becomes a jest. If a man
   who lives a wicked life, yet speaks religiously and takes God's
   covenant into his mouth, (1.) He does but shame himself and his
   profession: As the legs of the lame are not equal, by reason of which
   their going is unseemly, so unseemly is it for a fool to pretend to
   speak apophthegms, and give advice, and for a man to talk devoutly
   whose conversation is a constant contradiction to his talk and gives
   him the lie. His good words raise him up, but then his bad life takes
   him down, and so his legs are not equal. "A wise saying," (says bishop
   Patrick) "doth as ill become a fool as dancing doth a cripple; for, as
   his lameness never so much appears as when he would seem nimble, so the
   other's folly is never so ridiculous as when he would seem wise." As
   therefore it is best for a lame man to keep his seat, so it is best for
   a silly man, or a bad man, to hold his tongue. (2.) He does but do
   mischief with it to himself and others, as a drunkard does with a
   thorn, or any other sharp thing which he takes in his hand, with which
   he tears himself and those about him, because he knows not how to
   manage it. Those that talk well and do not live well, their good words
   will aggravate their own condemnation and others will be hardened by
   their inconsistency with themselves. Some give this sense of it: The
   sharpest saying, by which a sinner, one would think, should be pricked
   to the heart, makes no more impression upon a fool, no, though it come
   out of his own mouth, than the scratch of a thorn does upon the hand of
   a man when he is drunk, who then feels it not nor complains of it, ch.
   xxiii. 35.

The Conduct of Fools.

   10 The great God that formed all things both rewardeth the fool, and
   rewardeth transgressors.

   Our translation gives this verse a different reading in the text and in
   the margin; and accordingly it expresses either, 1. The equity of a
   good God. The Master, or Lord (so Rab signifies), or, as we read it,
   The great God that formed all things at first, and still governs them
   in infinite wisdom, renders to every man according to his work. He
   rewards the fool, who sinned through ignorance, who knew not his Lord's
   will, with few stripes; and he rewards the transgressor, who sinned
   presumptuously and with a high hand, who knew his Lord's will and would
   not do it, with many stripes. Some understand it of the goodness of
   God's common providence even to fools and transgressors, on whom he
   causes his sun to shine and his rain to fall. Or, 2. The iniquity of a
   bad prince (so the margin reads it): A great man grieves all, and he
   hires the fool; he hires also the transgressors. When a wicked man gets
   power in his hand, by himself, and by the fools and knaves whom he
   employs under him, whom he hires and chooses to make use of, he grieves
   all who are under him and is vexatious to them. We should therefore
   pray for kings and all in authority, that, under them, our lives may be
   quiet and peaceable.

   11 As a dog returneth to his vomit, so a fool returneth to his folly.

   See here, 1. What an abominable thing sin is, and how hateful sometimes
   it is made to appear, even to the sinner himself. When his conscience
   is convinced, or he feels smart from his sin, he is sick of it, and
   vomits it up; he seems then to detest it and to be willing to part with
   it. It is in itself, and, first or last, will be to the sinner, more
   loathsome than the vomit of a dog, Ps. xxxvi. 2. 2. How apt sinners are
   to relapse into it notwithstanding. As the dog, after he has gained
   ease by vomiting that which burdened his stomach, yet goes and licks it
   up again, so sinners, who have been convinced only and not converted,
   return to sin again, forgetting how sick it made them. The apostle (2
   Pet. ii. 22) applies this proverb to those that have known the way of
   righteousness but are turned from it; but God will spue them out of his
   mouth, Rev. iii. 16.

   12 Seest thou a man wise in his own conceit? there is more hope of a
   fool than of him.

   Here is, 1. A spiritual disease supposed, and that is self-conceit:
   Seest thou a man? Yes, we see many a one, wise in his own conceit, who
   has some little sense, but is proud of it, thinks it much more than it
   is, more than any of his neighbours, have, and enough, so that he needs
   no more, has such a conceit of his own abilities as makes him
   opinionative, dogmatical, and censorious; and all the use he makes of
   his knowledge is that it puffs him up. Or, if by a wise man we
   understand a religious man, it describes the character of those who,
   making some show of religion, conclude their spiritual state to be good
   when really it is very bad, like Laodicea, Rev. iii. 17. 2. The danger
   of this disease. It is in a manner desperate: There is more hope of a
   fool, that knows and owns himself to be such, than of such a one.
   Solomon was not only a wise man himself, but a teacher of wisdom; and
   this observation he made upon his pupils, that he found his work most
   difficult and least successful with those that had a good opinion of
   themselves and were not sensible that they needed instruction.
   Therefore he that seems to himself to be wise must become a fool, that
   he may be wise, 1 Cor. iii. 18. There is more hope of a publican than
   of a proud Pharisee, Matt. xxi. 32. Many are hindered from being truly
   wise and religious by a false and groundless conceit that they are so,
   John ix. 40, 41.

The Disgrace of Slothfulness.

   13 The slothful man saith, There is a lion in the way; a lion is in the
   streets.

   When a man talks foolishly we say, He talks idly; for none betray their
   folly more than those who are idle and go about to excuse themselves in
   their idleness. As men's folly makes them slothful, so their
   slothfulness makes them foolish. Observe, 1. What the slothful man
   really dreads. He dreads the way, the streets, the place where work is
   to be done and a journey to be gone; he hates business, hates every
   thing that requires care and labour. 2. What he dreams of, and pretends
   to dread--a lion in the way. When he is pressed to be diligent, either
   in his worldly affairs or in the business of religion, this is his
   excuse (and a sorry excuse it is, as bad as none), There is a lion in
   the way, some insuperable difficulty or danger which he cannot pretend
   to grapple with. Lions frequent woods and deserts; and, in the
   day-time, when man has business to do, they are in their dens, Ps. civ.
   22, 23. But the sluggard fancies, or rather pretends to fancy, a lion
   in the streets, whereas the lion is only in his own fancy, nor is he so
   fierce as he is painted. Note, It is a foolish thing to frighten
   ourselves from real duties by fancied difficulties, Eccl. xi. 4.

   14 As the door turneth upon his hinges, so doth the slothful upon his
   bed.

   Having seen the slothful man in fear of his work, here we find him in
   love with his ease; he lies in his bed on one side till he is weary of
   that, and then turns to the other, but still in his bed, when it is far
   in the day and work is to be done, as the door is moved, but not
   removed; and so his business is neglected and his opportunities are let
   slip. See the sluggard's character. 1. He is one that does not care to
   get out of his bed, but seems to be hung upon it, as the door upon the
   hinges. Bodily ease, too much consulted, is the sad occasion of many a
   spiritual disease. Those that love sleep will prove in the end to have
   loved death. 2. He does not care to get forward with his business; in
   that he stirs to and fro a little, but to no purpose; he is where he
   was. Slothful professors turn, in profession, like the door upon the
   hinges. The world and the flesh are the two hinges on which they are
   hung, and though they move in a course of external services, have got
   into road of duties, and tread around in them like the horse in the
   mill, yet they get no good, they get no ground, they are never the
   nearer heaven--sinners unchanged, saints unimproved.

   15 The slothful hideth his hand in his bosom; it grieveth him to bring
   it again to his mouth.

   The sluggard has now, with much ado, got out of his bed, but he might
   as well have lain there still for any thing he is likely to bring to
   pass in his work, so awkwardly does he go about it. Observe, 1. The
   pretence he makes for his slothfulness: He hides his hand in his bosom
   for fear of cold; next to his warm bed in his warm bosom. Or he
   pretends that he is lame, as some do that make a trade of begging;
   something ails his hand; he would have it thought that it is blistered
   with yesterday's hard work. Or it intimates, in general, his aversion
   to business; he has tried, and his hands are not used to labour, and
   therefore he hugs himself in his own ease and cares for nobody. Note,
   It is common for those that will not do their duty to pretend they
   cannot. I cannot dig, Luke xvi. 3. 2. The prejudice he sustains by his
   slothfulness. He himself is the loser by it, for he starves himself: It
   grieves him to bring his hand to his mouth, that is, he cannot find in
   his heart to feed himself, but dreads, as if it were a mighty toil, to
   lift his hand to his head. It is an elegant hyperbole, aggravating his
   sin, that he cannot endure to take the least pains, no, not for the
   greatest profit, and showing how his sin is his punishment. Those that
   are slothful in the business of religion will not be at the pains to
   feed their own souls with the word of God, the bread of life, nor to
   fetch in promised blessings by prayer, though they might have them for
   the fetching.

   16 The sluggard is wiser in his own conceit than seven men that can
   render a reason.

   Observe, 1. The high opinion which the sluggard has of himself,
   notwithstanding the gross absurdity and folly of his slothfulness: He
   thinks himself wiser than seven men, than seven wise men, for they are
   such as can render a reason. It is the wisdom of a man to be able to
   render a reason, of a good man to be able to give a reason of the hope
   that is in him, 1 Pet. iii. 15. What we do we should be able to render
   a reason for, though perhaps we may not have wit enough to show the
   fallacy of every objection against it. He that takes pains in religion
   can render a good reason for it; he knows that he is working for a good
   Master and that his labour shall not be in vain. But the sluggard
   thinks himself wiser than seven such; for let seven such persuade him
   to be diligent, with all the reasons they can render for it, it is to
   no purpose; his own determination, he thinks, answer enough to them and
   all their reasons. 2. The reference that this has to his slothfulness.
   It is the sluggard, above all men, that is thus self-conceited; for,
   (1.) His good opinion of himself is the cause of his slothfulness; he
   will not take pains to get wisdom because he thinks he is wise enough
   already. A conceit of the sufficiency of our attainments is a great
   enemy to our improvement. (2.) His slothfulness is the cause of his
   good opinion of himself. If he would but take pains to examine himself,
   and compare himself with the laws of wisdom, he would have other
   thoughts of himself. Indulged slothfulness is at the bottom of
   prevailing self-conceitedness. Nay, (3.) So wretchedly besotted is he
   that he takes his slothfulness to be his wisdom; he thinks it is his
   wisdom to make much of himself, and take all the ease he can get, and
   do no more in religion than he needs must, to avoid suffering, to sit
   still and see what other people do, that he may have the pleasure of
   finding fault with them. Of such sluggards, who are proud of that which
   is their shame, their is little hope, v. 12.

Hatred and Strife.

   17 He that passeth by, and meddleth with strife belonging not to him,
   is like one that taketh a dog by the ears.

   1. That which is here condemned is meddling with strife that belongs
   not to us. If we must not be hasty to strive in our own cause (ch. xxv.
   8), much less in other people's, especially theirs that we are no way
   related to or concerned in, but light on accidentally as we pass by. If
   we can be instrumental to make peace between those that are at variance
   we must do it, though we should thereby get the ill-will of both sides,
   at least while they are in their heat; but to make ourselves busy in
   other men's matters, and parties in other men's quarrels, is not only
   to court our own trouble, but to thrust ourselves into temptation. Who
   made me a judge? Let them end it, as they began it, between themselves.
   2. We are cautioned against it because of the danger it exposes us to;
   it is like taking a snarling cur by the ears, that will snap at you and
   bite you; you had better have let him alone, for you cannot get clear
   of him when you would, and must thank yourselves if you come off with a
   wound and dishonour. He that has got a dog by the ears, if he lets him
   go he flies at him, if he keeps his hold, he has his hands full, and
   can do nothing else. Let every one with quietness work and mind his own
   business, and not with unquietness quarrel and meddle with other
   people's business.

   18 As a mad man who casteth firebrands, arrows, and death,   19 So is
   the man that deceiveth his neighbour, and saith, Am not I in sport?

   See here, 1. How mischievous those are that make no scruple of
   deceiving their neighbours; they are as madmen that cast firebrands,
   arrows, and death, so much hurt may they do by their deceits. They
   value themselves upon it as polite cunning men, but really they are as
   madmen. There is not a greater madness in the world than a wilful sin.
   It is not only the passionate furious man, but the malicious deceitful
   man, that is a madman; he does in effect cast fire-brands, arrows, and
   death; he does more mischief than he can imagine. Fraud and falsehood
   burn like fire-brands, kill, even at a distance, like arrows. 2. See
   how frivolous the excuse is which men commonly make for the mischief
   they do, that they did it in a jest; with this they think to turn it
   off when they are reproved for it, Am not I in sport? But it will prove
   dangerous playing with fire and jesting with edge-tools. Not that those
   are to be commended who are captious, and can take no jest (those that
   themselves are wise must suffer fools, 2 Cor. xi. 19, 20), but those
   are certainly to be condemned who are any way abusive to their
   neighbours, impose upon their credulity, cheat them in their bargains
   with them, tell lies to them or tell lies of them, give them ill
   language, or sully their reputation, and then think to excuse it by
   saying that they did but jest. Am not I in sport? He that sins in just
   must repent in earnest, or his sin will be his ruin. Truth is too
   valuable a thing to be sold for a jest, and so is the reputation of our
   neighbour. By lying and slandering in jest men learn themselves, and
   teach others, to lie and slander in earnest; and a false report, raised
   in mirth, may be spread in malice; besides, if a man may tell a lie to
   make himself merry, why not to make himself rich, and so truth quite
   perishes, and men teach their tongues to tell lies, Jer. ix. 5. If men
   would consider that a lie comes from the devil, and brings to
   hell-fire, surely that would spoil the sport of it; it is casting
   arrows and death to themselves.

   20 Where no wood is, there the fire goeth out: so where there is no
   talebearer, the strife ceaseth.   21 As coals are to burning coals, and
   wood to fire; so is a contentious man to kindle strife.   22 The words
   of a talebearer are as wounds, and they go down into the innermost
   parts of the belly.

   Contention is as a fire; it heats the spirit, burns up all that is
   good, and puts families and societies into a flame. Now here we are
   told how that fire is commonly kindled and kept burning, that we may
   avoid the occasions of strife and so prevent the mischievous
   consequences of it. If then we would keep the peace, 1. We must not
   give ear to talebearers, for they feed the fire of contention with
   fuel; nay, they spread it with combustible matter; the tales they carry
   are fireballs. Those who by insinuating base characters, revealing
   secrets, and misrepresenting words and actions, do what they can to
   make relations, friends, and neighbours, jealous one of another, to
   alienate them one from another, and sow discord among them, are to be
   banished out of families and all societies, and then strife will as
   surely cease as the fire will go out when it has no fuel; the
   contenders will better understand one another and come to a better
   temper; old stories will soon be forgotten when there are no new ones
   told to keep up the remembrance of them, and both sides will see how
   they have been imposed upon by a common enemy. Whisperers and
   backbiters are incendiaries not to be suffered. To illustrate this, he
   repeats (v. 22) what he had said before (ch. xviii. 8), that the words
   of a tale-bearer are as wounds, deep and dangerous wounds, wounds in
   the vitals. They wound the reputation of him who is belied, and perhaps
   the wound proves incurable, and even the plaster of a recantation
   (which yet can seldom be obtained) may not prove wide enough for it.
   They wound the love and charity which he to whom they are spoken ought
   to have for his neighbour and give a fatal stab to friendship and
   Christian fellowship. We must therefore not only not be tale-bearers
   ourselves at any time, nor ever do any ill offices, but we should not
   give the least countenance to those that are. 2. We must not associate
   with peevish passionate people, that are exceptions, and apt to put the
   worst constructions upon everything, that pick quarrels upon the least
   occasion, and are quick, and high, and hot, in resenting affronts.
   These are contentious men, that kindle strife, v. 21. The less we have
   to do with such the better, for it will be very difficult to avoid
   quarrelling with those that are quarrelsome.

   23 Burning lips and a wicked heart are like a potsherd covered with
   silver dross.

   This may be meant either, 1. Of a wicked heart showing itself in
   burning lips, furious, passionate, outrageous words, burning in malice,
   and persecuting those to whom, or of whom, they are spoken; ill words
   and ill-will agree as well together as a potsherd and the dross of
   silver, which, now that the pot is broken and the dross separated from
   the silver, are fit to be thrown together to the dunghill. 2. Or of a
   wicked heart disguising itself with burning lips, burning with the
   professions of love and friendship, and even persecuting a man with
   flatteries; this is like a potsherd covered with the scum or dross of
   silver, with which one that is weak may be imposed upon, as if it were
   of some value, but a wise man is soon aware of the cheat. This sense
   agrees with the following verses.

   24 He that hateth dissembleth with his lips, and layeth up deceit
   within him;   25 When he speaketh fair, believe him not: for there are
   seven abominations in his heart.   26 Whose hatred is covered by
   deceit, his wickedness shall be shewed before the whole congregation.

   There is cause to complain, not only of the want of sincerity in men's
   profession of friendship, and that they do not love so well as they
   pretend nor will serve their friends so much as they promise, but,
   which is much worse, of wicked designs in the profession of friendship,
   and the making of it subservient to the most malicious intentions. This
   is here spoken of as a common thing (v. 24): He that hates his
   neighbour, and is contriving to do him a mischief, yet dissembles with
   his lips, professes to have a respect for him and to be ready to serve
   him, talks kindly with him, as Cain with Abel, asks, Art thou in
   health, my brother? as Joab to Amasa, that his malice may not be
   suspected and guarded against, and so he may have the fairer
   opportunity to execute the purposes of it, this man lays up deceit
   within him, that is, he keeps in his mind the mischief he intends to do
   his neighbour till he catches him at an advantage. This is malice which
   has no less of the subtlety than it has of the venom of the old serpent
   in it. Now, as to this matter, we are here cautioned, 1. Not to be so
   foolish as to suffer ourselves to be imposed upon by the pretensions of
   friendship. Remember to distrust when a man speaks fair; be not too
   forward to believe him unless you know him well, for it is possible
   there may be seven abominations in his heart, a great many projects of
   mischief against you, which he is labouring so industriously to conceal
   with his fair speech. Satan is an enemy that hates us, and yet in his
   temptations speaks fair, as he did to Eve, but it is madness to give
   credit to him, for there are seven abominations in his heart; seven
   other spirits does one unclean spirit bring more wicked than himself.
   2. Not to be so wicked as to impose upon any with a profession of
   friendship; for, though the fraud may be carried on plausibly awhile,
   it will be brought to light, v. 26. He whose hatred is covered by
   deceit will one time or other be discovered, and his wickedness shown,
   to his shame and confusion, before the whole congregation; and nothing
   will do more to make a man odious to all companies. Love (says one) is
   the best armour, but the worst cloak, and will serve dissemblers as the
   disguise which Ahab put on and perished in.

   27 Whoso diggeth a pit shall fall therein: and he that rolleth a stone,
   it will return upon him.

   See here, 1. What pains men take to do mischief to others. As they put
   a force upon themselves by concealing their design with a profession of
   friendship, so they put themselves to a great deal of labour to bring
   it about; it is digging a pit, it is rolling a stone, hard work, and
   yet men will not stick at it to gratify their passion and revenge. 2.
   What preparation they hereby make of mischief to themselves. Their
   violent dealing will return upon their own heads; they shall themselves
   fall into the pit they digged, and the stone they rolled will return
   upon them, Ps. vii. 15, 16; ix. 15, 16. The righteous God will take the
   wise, not only in their own craftiness, but in their own cruelty. It is
   the plotter's doom. Haman is hanged on a gallows of his own preparing.


   ----------nec lex est justior ulla

   Quam necis artifices arte perire sua--

   Nor is there any law more just than that the contrivers

   of destruction should perish by their own arts.

   28 A lying tongue hateth those that are afflicted by it; and a
   flattering mouth worketh ruin.

   There are two sorts of lies equally detestable:--1. A slandering lie,
   which avowedly hates those it is spoken of: A lying tongue hates those
   that are afflicted by it; it afflicts them by calumnies and reproaches
   because it hates them, and can thus smite them secretly where they are
   without defence; and it hates them because it has afflicted them and
   made them its enemies. The mischief of this is open and obvious; it
   afflicts, it hates, and owns it, and every body sees it. 2. A
   flattering lie, which secretly works the ruin of those it is spoken to.
   In the former the mischief is plain, and men guard against it as well
   as they can, but in this it is little suspected, and men betray
   themselves by being credulous of their own praises and the compliments
   that are passed upon them. A wise man therefore will be more afraid of
   a flatterer that kisses and kills than of a slanderer that proclaims
   war.
     __________________________________________________________________

P R O V E R B S

  CHAP. XXVII.

    Miscellaneous Maxims.

   1 Boast not thyself of to morrow; for thou knowest not what a day may
   bring forth.

   Here is, 1. A good caution against presuming upon time to come: Boast
   not thyself, no, not of to-morrow, much less of many days or years to
   come. This does not forbid preparing for to-morrow, but presuming upon
   to-morrow. We must not promise ourselves the continuance of our lives
   and comforts till to-morrow, but speak of it with submission to the
   will of God and as those who with good reason are kept at uncertainty
   about it. We must not take thought for the morrow (Matt. vi. 34), but
   we must cast our care concerning it upon God. See James iv. 13-15. We
   must not put off the great work of conversion, that one thing needful,
   till to-morrow, as if we were sure of it, but to-day, while it is
   called to-day, hear God's voice. 2. A good consideration, upon which
   this caution is grounded: We know not what a day may bring forth, what
   event may be in the teeming womb, of time; it is a secret till it is
   born, Eccl. xi. 5. A little time may produce considerable changes, and
   such as we little think of. We know not what the present day may bring
   forth; the evening must commend it. Nescis quid serus vesper
   vehat--Thou knowest not what the close of evening may bring with it.
   God has wisely kept us in the dark concerning future events, and
   reserved to himself the knowledge of them, as a flower of the crown,
   that he may train us up in a dependence upon himself and a continued
   readiness for every event, Acts i. 7.

   2 Let another man praise thee, and not thine own mouth; a stranger, and
   not thine own lips.

   Note, 1. We must do that which is commendable, for which even strangers
   may praise us. Our light must shine before men, and we must do good
   works that may be seen, though we must not do them on purpose that they
   may be seen. Let our own works be such as will praise us, even in the
   gates, Phil. iv. 8. 2. When we have done it we must not commend
   ourselves, for that is an evidence of pride, folly, and self-love, and
   a great lessening to a man's reputation. Every one will be forward to
   run him down that cries himself up. There may be a just occasion for us
   to vindicate ourselves, but it does not become us to applaud ourselves.
   Proprio laus sordet in ore--Self-praise defiles the mouth.

   3 A stone is heavy, and the sand weighty; but a fool's wrath is heavier
   than them both.   4 Wrath is cruel, and anger is outrageous; but who is
   able to stand before envy?

   These two verses show the intolerable mischief, 1. Of ungoverned
   passion. The wrath of a fool, who when he is provoked cares not what he
   says and does, is more grievous than a great stone or a load of sand.
   It lies heavily upon himself. Those who have no command of their
   passions do themselves even sink under the load of them. The wrath of a
   fool lies heavily upon those he is enraged at, to whom, in his fury, he
   will be in danger of doing some mischief. It is therefore our wisdom
   not to give provocation to a fool, but, if he be in a passion, to get
   out of his way. 2. Of rooted malice, which is as much worse than the
   former as coals of juniper are worse than a fire of thorns. Wrath (it
   is true) is cruel, and does many a barbarous thing, and anger is
   outrageous; but a secret enmity at the person of another, an envy at
   his prosperity, and a desire of revenge for some injury or affront, are
   much more mischievous. One may avoid a sudden heat, as David escaped
   Saul's javelin, but when it grows, as Saul's did, to a settled envy,
   there is no standing before it; it will pursue; it will overtake. He
   that grieves at the good of another will be still contriving to do him
   hurt, and will keep his anger for ever.

   5 Open rebuke is better than secret love.   6 Faithful are the wounds
   of a friend; but the kisses of an enemy are deceitful.

   Note, 1. It is good for us to be reproved, and told of our faults, by
   our friends. If true love in the heart has but zeal and courage enough
   to show itself in dealing plainly with our friends, and reproving them
   for what they say and do amiss, this is really better, not only than
   secret hatred (as Lev. xix. 17), but than secret love, that love to our
   neighbours which does not show itself in this good fruit, which
   compliments them in their sins, to the prejudice of their souls.
   Faithful are the reproofs of a friend, though for the present they are
   painful as wounds. It is a sign that our friends are faithful indeed
   if, in love to our souls, they will not suffer sin upon us, nor let us
   alone in it. The physician's care is to cure the patient's disease, not
   to please his palate. 2. It is dangerous to be caressed and flattered
   by an enemy, whose kisses are deceitful We can take no pleasure in them
   because we can put no confidence in them (Joab's kiss and Judas's were
   deceitful), and therefore we have need to stand upon our guard, that we
   be not deluded by them; they are to be deprecated. Some read it: The
   Lord deliver us from an enemy's kisses, from lying lips, and from a
   deceitful tongue.

   7 The full soul loatheth an honeycomb; but to the hungry soul every
   bitter thing is sweet.

   Solomon here, as often in this book, shows that the poor have in some
   respects the advantage of the rich; for, 1. They have a better relish
   of their enjoyments than the rich have. Hunger is the best sauce.
   Coarse fare, with a good appetite to it has a sensible pleasantness in
   it, which those are strangers to whose hearts are overcharged with
   surfeiting. Those that fare sumptuously every day nauseate even
   delicate food, as the Israelites did the quails; whereas those that
   have no more than their necessary food, though it be such as the full
   soul would call bitter, to them it is sweet; they eat it with pleasure,
   digest it, and are refreshed by it. 2. They are more thankful for their
   enjoyments: The hungry will bless God for bread and water, while those
   that are full think the greatest dainties and varieties scarcely worth
   giving thanks for. The virgin Mary seems to refer to this when she says
   (Luke i. 53), The hungry, who know how to value God's blessings, are
   filled with good things, but the rich, who despise them, are justly
   sent empty away.

   8 As a bird that wandereth from her nest, so is a man that wandereth
   from his place.

   Note, 1. There are many that do not know when they are well off, but
   are uneasy with their present condition, and given to change. God, in
   his providence, has appointed them a place fit for them and has made it
   comfortable to them; but they affect unsettledness; they love to
   wander; they are glad of a pretence to go abroad, and do not care for
   staying long at a place; they needlessly absent themselves from their
   own work and care, and meddle with that which belongs not to them. 2.
   Those that thus desert the post assigned to them are like a bird that
   wanders from her nest. It is an instance of their folly; they are like
   a silly bird; they are always wavering, like the wandering bird that
   hops from bough to bough and rests nowhere. It is unsafe; the bird that
   wanders is exposed; a man's place is his castle; he that quits it makes
   himself an easy prey to the fowler. When the bird wanders from her nest
   the eggs and young ones there are neglected. Those that love to be
   abroad leave their work at home undone. Let every man therefore, in the
   calling wherein he is called, therein abide, therein abide with God.

   9 Ointment and perfume rejoice the heart: so doth the sweetness of a
   man's friend by hearty counsel.   10 Thine own friend, and thy father's
   friend, forsake not; neither go into thy brother's house in the day of
   thy calamity: for better is a neighbour that is near than a brother far
   off.

   Here is, 1. A charge given to be faithful and constant to our friends,
   our old friends, to keep up an intimacy with them, and to be ready to
   do them all the offices that lie in our power. It is good to have a
   friend, a bosom-friend, whom we can be free with, and with whom we may
   communicate counsels. It is not necessary that this friend should be a
   relation, or any way akin to us, though it is happiest when, among
   those who are so, we find one fit to make a friend of. Peter and Andrew
   were brethren, so were James and John; yet Solomon frequently
   distinguishes between a friend and a brother. But it is advisable to
   choose a friend among our neighbours who live near us, that
   acquaintance may be kept up and kindnesses the more frequently
   interchanged. It is good also to have a special respect to those who
   have been friends to our family: "Thy own friend, especially if he have
   been thy father's friend, forsake not; fail not both to serve him and
   to use him, as there is occasion. He is a tried friend; he knows thy
   affairs; he has a particular concern for thee; therefore be advised by
   him." It is a duty we owe to our parents, when they are gone, to love
   their friends and consult with them. Solomon's son undid himself by
   forsaking the counsel of his father's friends. 2. A good reason given
   why we should thus value true friendship and be choice of it. (1.)
   Because of the pleasure of it. There is a great deal of sweetness in
   conversing and consulting with a cordial friend. It is like ointment
   and perfume, which are very grateful to the smell, and exhilarate the
   spirits. It rejoices the heart; the burden of care is made lighter by
   unbosoming ourselves to our friend, and it is a great satisfaction to
   us to have his sentiments concerning our affairs. The sweetness of
   friendship lies not in hearty mirth, and hearty laughter, but in hearty
   counsel, faithful advice, sincerely given and without flattery, by
   counsel of the soul (so the word is), counsel which reaches the case,
   and comes to the heart, counsel about soul-concerns, Ps. lxvi. 16. We
   should reckon that the most pleasant conversation which is about
   spiritual things, and promotes the prosperity of the soul. (2.) Because
   of the profit and advantage of it, especially in a day of calamity. We
   are here advised not to go into a brother's house, not to expect relief
   from a kinsman merely for kindred-sake, for the obligation of that
   commonly goes little further than calling cousin and fails when it
   comes to the trial of a real kindness, but rather to apply ourselves to
   our neighbours, who are at hand, and will be ready to help us at an
   exigence. It is wisdom to oblige them by being neighbourly, and we
   shall have the benefit of it in distress, by finding them so to us, ch.
   xviii. 24.

   11 My son, be wise, and make my heart glad, that I may answer him that
   reproacheth me.

   Children are here exhorted to be wise and good, 1. That they may be a
   comfort to their parents and may make their hearts glad, even when the
   evil days come, and so recompense them for their care, ch. xxiii. 15.
   2. That they may be a credit to them: "That I may answer him that
   reproaches me with having been over-strict and severe in bringing up my
   children, and having taken a wrong method with them in restraining them
   from the liberties which other young people take. My son, be wise, and
   then it will appear, in the effect, that I went the wisest way to work
   with my children." Those that have been blessed with a religious
   education should in every thing conduct themselves so as to be a credit
   to their education and to silence those who say, A young saint, an old
   devil; and to prove the contrary, A young saint, an old angel.

   12 A prudent man foreseeth the evil, and hideth himself; but the simple
   pass on, and are punished.

   This we had before, ch. xxii. 3. Note, 1. Evil may be foreseen. Where
   there is temptation, it is easy to foresee that if we thrust ourselves
   into it there will be sin, and as easy to foresee that if we venture
   upon the evil of sin there will follow the evil of punishment; and,
   commonly, God warns before he wounds, having set watchmen over us, Jer.
   vi. 17. 2. It will be well or ill with us according as we do or do not
   improve the foresight we have of evil before us: The prudent man,
   foreseeing the evil, forecasts accordingly, and hides himself, but the
   simple is either so dull that he does not foresee it or so wilful and
   slothful that he will take no care to avoid it, and so he passes on
   securely and is punished. We do well for ourselves when we provide for
   hereafter.

   13 Take his garment that is surety for a stranger, and take a pledge of
   him for a strange woman.

   This also we had before, ch. xx. 16. 1. It shows who those are that are
   hastening to poverty, those that have so little consideration as to be
   bound for every body that will ask them and those that are given to
   women. Such as these will take up money as far as ever their credit
   will go, but they will certainly cheat their creditors at last, nay,
   they are cheating them all along. An honest man may be made a beggar,
   but he is not honest that makes himself one. 2. It advises us to be so
   discreet in ordering our affairs as not to lend money to those who are
   manifestly wasting their estates, unless they give very good security
   for it. Foolish lending is injustice to our families. He does not say,
   "Get another to be bound with him," for he that makes himself a common
   voucher will have those to be his security who are as insolvent as
   himself; therefore take his garment.

   14 He that blesseth his friend with a loud voice, rising early in the
   morning, it shall be counted a curse to him.

   Note, 1. It is a great folly to be extravagant in praising even the
   best of our friends and benefactors. It is our duty to give every one
   his due praise, to applaud those who excel in knowledge, virtue, and
   usefulness, and to acknowledge the kindnesses we have received with
   thankfulness; but to do this with a loud voice, rising early in the
   morning, to be always harping on this string, in all companies, even to
   our friend's face, or so as that he may be sure to hear it, to do it
   studiously, as we do that which we rise early to, to magnify the merits
   of our friend above measure and with hyperboles, is fulsome, and
   nauseous, and savours of hypocrisy and design. Praising men for what
   they have done is only to get more out of them; and every body
   concludes the parasite hopes to be well paid for his panegyric or
   epistle dedicatory. We must not give that praise to our friend which is
   due to God only, as some think is intimated in rising early to do it;
   for in the morning God is to be praised. We must not make too much
   haste to praise men (so some understand it), not cry up men too soon
   for their abilities and performances, but let them first be proved;
   lest they be lifted up with pride, and laid to sleep in idleness. 2. It
   is a greater folly to be fond of being ourselves extravagantly praised.
   A wise man rather counts it a curse, and a reflection upon him, not
   only designed to pick his pocket, but which may really turn to his
   prejudice. Modest praises (as a great man observes) invite such as are
   present to add to the commendation, but immodest immoderate praises
   tempt them to detract rather, and to censure one that they hear
   over-commended. And, besides, over-praising a man makes him the object
   of envy; every man puts in for a share of reputation, and therefore
   reckons himself injured if another monopolize it or have more given him
   than his share. And the greatest danger of all is that it is a
   temptation to pride; men are apt to think of themselves above what is
   meet when others speak of them above what is meet. See how careful
   blessed Paul was not to be over-valued, 2 Cor. xii. 6.

   15 A continual dropping in a very rainy day and a contentious woman are
   alike.   16 Whosoever hideth her hideth the wind, and the ointment of
   his right hand, which bewrayeth itself.

   Here, as before, Solomon laments the case of him that has a peevish
   passionate wife, that is continually chiding, and making herself and
   all about her uneasy. 1. It is a grievance that there is no avoiding,
   for it is like a continual dropping in a very rainy day. The
   contentions of a neighbour may be like a sharp shower, troublesome for
   the time, yet, while it lasts, one may take shelter; but the
   contentions of a wife are like a constant soaking rain, for which there
   is no remedy but patience See ch. xix. 13. 2. It is a grievance that
   there is no concealing. A wise man would hide it if he could, for the
   sake both of his own and his wife's reputation, but he cannot, any more
   than he can conceal the noise of the wind when it blows or the smell of
   a strong perfume. Those that are froward and brawling will proclaim
   their own shame, even when their friends, in kindness to them, would
   cover it.

   17 Iron sharpeneth iron; so a man sharpeneth the countenance of his
   friend.

   This intimates both the pleasure and the advantage of conversation. One
   man is nobody; nor will poring upon a book in a corner accomplish a man
   as the reading and studying of men will. Wise and profitable discourse
   sharpens men's wits; and those that have ever so much knowledge may by
   conference have something added to them. It sharpens men's looks, and,
   by cheering the spirits, puts a briskness and liveliness into the
   countenance, and gives a man such an air as shows he is pleased himself
   and makes him pleasing to those about him. Good men's graces are
   sharpened by converse with those that are good, and bad men's lusts and
   passions are sharpened by converse with those that are bad, as iron is
   sharpened by its like, especially by the file. Men are filed, made
   smooth, and bright, and fit for business (who were rough, and dull, and
   inactive), by conversation. This is designed, 1. To recommend to us
   this expedient for sharpening ourselves, but with a caution to take
   heed whom we choose to converse with, because the influence upon us is
   so great either for the better or for the worse. 2. To direct us what
   we must have in our eye in conversation, namely to improve both others
   and ourselves, not to pass away time or banter one another, but to
   provoke one another to love and to good works and so to make one
   another wiser and better.

   18 Whoso keepeth the fig tree shall eat the fruit thereof: so he that
   waiteth on his master shall be honoured.

   This is designed to encourage diligence, faithfulness, and constancy,
   even in mean employments. Though the calling be laborious and
   despicable, yet those who keep to it will find there is something to be
   got by it. 1. Let not a poor gardener, who keeps the fig-tree, be
   discouraged; though it require constant care and attendance to nurse up
   fig-trees, and, when they have grown to maturity, to keep them in good
   order, and gather the figs in their season, yet he shall be paid for
   his pains: He shall eat the fruit of it, 1 Cor. ix. 7. 2. Nay, let not
   a poor servant think himself incapable of thriving and being preferred;
   for if he be diligent in waiting on his master, observant of him and
   obedient to him, if he keep his master (so the word is), if he do all
   he can for the securing of his person and reputation and take care that
   his estate be not wasted or damaged, such a one shall be honoured,
   shall not only get a good word, but be preferred and rewarded. God is a
   Master who has engaged to put an honour on those that serve him
   faithfully, John xii. 26.

   19 As in water face answereth to face, so the heart of man to man.

   This shows us that there is a way, 1. Of knowing ourselves. As the
   water is a looking-glass in which we may see our faces by reflection,
   so there are mirrors by which the heart of a man is discovered to a
   man, that is, to himself. Let a man examine his own conscience, his
   thoughts, affections, and intentions. Let him behold his natural face
   in the glass of the divine law (Jam. i. 23), and he may discern what
   kind of man he is and what is his true character, which it will be of
   great use to every man rightly to know. 2. Of knowing one another by
   ourselves; for, as there is a similitude between the face of a man and
   the reflection of it in the water, so there is between one man's heart
   and another's for God has fashioned men's hearts alike; and in many
   cases we may judge of others by ourselves, which is one of the
   foundations on which that rule is built of doing to others as we would
   be done by, Exod. xxiii. 9. Nihil est unum uni tam simile, tam par,
   quam omnes inter nosmet ipsos sumus. Sui nemo ipse tam similis quam
   omnes sunt omnium--No one thing is so like another as man is to man. No
   person is so like himself as each person is to all besides. Cic. de
   Legib. lib. 1. One corrupt heart is like another, and so is one
   sanctified heart, for the former bears the same image of the earthy,
   the latter the same image of the heavenly.

   20 Hell and destruction are never full; so the eyes of man are never
   satisfied.

   Two things are here said to be insatiable, and they are two things near
   of kin--death and sin. 1. Death is insatiable. The first death, the
   second death, both are so. The grave is not clogged with the multitude
   of dead bodies that are daily thrown into it, but is still an open
   sepulchre, and cries, Give, give. Hell also has enlarged itself, and
   still has room for the damned spirits that are committed to that
   prison. Tophet is deep and large, Isa. xxx. 33. 2. Sin is insatiable:
   The eyes of man are never satisfied, nor the appetites of the carnal
   mind towards profit or pleasure. The eye is not satisfied with seeing,
   nor is he the loves silver satisfied with silver. Men labour for that
   which surfeits, but satisfies not; nay, it is dissatisfying; but
   satisfies not; nay, it is dissatisfying; such a perpetual uneasiness
   have men justly been doomed to ever since our first parents were not
   satisfied with all the trees of Eden, but they must meddle with the
   forbidden tree. Those whose eyes are ever toward the Lord in him are
   satisfied, and shall for ever be so.

   21 As the fining pot for silver, and the furnace for gold; so is a man
   to his praise.

   This gives us a touchstone by which we may try ourselves. Silver and
   gold are tried by putting them into the furnace and fining-pot; so is
   man tried by praising him. Let him be extolled and preferred, and then
   he will show himself what he is. 1. If a man be made, by the applause
   that is given him, proud, conceited, and scornful,--if he take the
   glory to himself which he should transmit to God, as Herod did,--if,
   the more he is praised, the more careless he is of what he says and
   does,--if he lie in bed till noon because his name is up, thereby it
   will appear that he is a vain foolish man, and a man who, though he be
   praised, has nothing in him truly praise-worthy. 2. If, on the
   contrary, a man is made by his praise more thankful to God, more
   respectful to his friends, more watchful against every thing that may
   blemish his reputation, more diligent to improve himself, and do good
   to others, that he may answer the expectations of his friends from him,
   by this it will appear that he is a wise and good man. He has a good
   temper of mind who knows how to pass by evil report and good report,
   and is still the same, 2 Cor. vi. 8.

   22 Though thou shouldest bray a fool in a mortar among wheat with a
   pestle, yet will not his foolishness depart from him.

   Solomon had said (ch. xxii. 15), The foolishness which is bound in the
   heart of a child may be driven out by the rod of correction, for then
   the mind is to be moulded, the vicious habits not having taken root;
   but here he shows that, if it be not done then, it will be next to
   impossible to do it afterwards; if the disease be inveterate, there is
   a danger of its being incurable. Can the Ethiopian change his skin?
   Observe, 1. Some are so bad that rough and severe methods must be used
   with them, after gentle means have been tried in vain; they must be
   brayed in a mortar. God will take this way with them by his judgments;
   the magistrates must take this way with them by the rigour of the law.
   Force must be used with those that will not be ruled by reason, and
   love, and their own interest. 2. Some are so incorrigibly bad that even
   those rough and severe methods do not answer the end, their foolishness
   will not depart from them, so fully are their hearts set in them to do
   evil; they are often under the rod and yet not humbled, in the furnace
   and yet not refined, but, like Ahaz, trespass yet more (2 Chron.
   xxviii. 22); and what remains then but that they should be rejected as
   reprobate silver?

The Reward of Prudence.

   23 Be thou diligent to know the state of thy flocks, and look well to
   thy herds.   24 For riches are not for ever: and doth the crown endure
   to every generation?   25 The hay appeareth, and the tender grass
   sheweth itself, and herbs of the mountains are gathered.   26 The lambs
   are for thy clothing, and the goats are the price of the field.   27
   And thou shalt have goats' milk enough for thy food, for the food of
   thy household, and for the maintenance for thy maidens.

   Here is, I. A command given us to be diligent in our callings. It is
   directed to husbandmen and shepherds, and those that deal in cattle,
   but it is to be extended to all other lawful callings; whatever our
   business is, within doors or without, we must apply our minds to it.
   This command intimates, 1. That we ought to have some business to do in
   this world and not to live in idleness. 2. We ought rightly and fully
   to understand our business, and know what we have to do, and not meddle
   with that which we do not understand. 3. We ought to have an eye to it
   ourselves, and not turn over all the care of it to others. We should,
   with our own eyes, inspect the state of our flocks, it is the master's
   eye that makes them fat. 4. We must be discreet and considerate in the
   management of our business, know the state of things, and look well to
   them, that nothing may be lost, no opportunity let slip, but every
   thing done in proper time and order, and so as to turn to the best
   advantage. 5. We must be diligent and take pains; not only sit down and
   contrive, but be up and doing: "Set thy heart to thy herds, as one in
   care; lay thy hands, lay thy bones, to thy business."

   II. The reasons to enforce this command. Consider,

   1. The uncertainty of worldly wealth (v. 24): Riches are not for ever.
   (1.) Other riches are not so durable as these are: "Look well to thy
   flocks and herds, thy estate in the country and the stock upon that,
   for these are staple commodities, which, in a succession, will be for
   ever, whereas riches in trade and merchandise will not be so; the crown
   itself may perhaps not be so sure to thy family as thy flocks and
   herds." (2.) Even these riches will go to decay if they be not well
   looked after. If a man had an abbey (as we say), and were slothful and
   wasteful, he might make an end of it. Even the crown and the revenues
   of it, if care be not taken, will suffer damage, nor will it continue
   to every generation without very good management. Though David had the
   crown entailed on his family, yet he looked well to his flocks, 1
   Chron. xxvii. 29, 31.

   2. The bounty and liberality of nature, or rather of the God of nature,
   and his providence (v. 25): The hay appears. In taking care of the
   flocks and herds, (1.) "There needs no great labour, no ploughing or
   sowing; the food for them is the spontaneous product of the ground;
   thou hast nothing to do but to turn them into it in the summer, when
   the grass shows itself, and to gather the herbs of the mountains for
   them against winter. God has done his part; thou art ungrateful to him,
   and unjustly refusest to serve his providence, if thou dost not do
   thine." (2.) "There is an opportunity to be observed and improved, a
   time when the hay appears; but, if thou let slip that time, thy flocks
   and herds will fare the worse for it. As for ourselves, so for our
   cattle, we ought, with the ant, to provide meat in summer."

   3. The profit of good husbandry in a family: "Keep thy sheep, and thy
   sheep will help to keep thee; thou shalt have food for thy children and
   servants, goats' milk enough (v. 27); and enough is as good as a feast.
   Thou shalt have raiment likewise: the lambs' wool shall be for thy
   clothing. Thou shalt have money to pay thy rent; the goats thou shalt
   have to sell shall be the price of thy field;" nay, as some understand
   it, "Thou shalt become a purchaser, and buy land to leave to thy
   children," (v. 26). Note, (1.) If we have food and raiment, and
   wherewithal to give every body his own, we have enough, and ought to be
   not only content, but thankful. (2.) Masters of families must provide
   not only for themselves, but for their families, and see that their
   servants have a fitting maintenance. (3.) Plain food and plain
   clothing, if they be but competent, are all we should aim at. "Reckon
   thyself well done to if thou be clothed with home-spun cloth with the
   fleece of thy own lambs, and fed with goats' milk; let that serve for
   thy food which serves for the food of thy household and the maintenance
   of thy maidens. Be not desirous of dainties, far-fetched and
   dear-bought." (4.) This should encourage us to be careful and
   industrious about our business, that that will bring in a sufficient
   maintenance for our families; we shall eat the labour of our hands.
     __________________________________________________________________

P R O V E R B S

  CHAP. XXVIII.

    Miscellaneous Maxims.

   1 The wicked flee when no man pursueth: but the righteous are bold as a
   lion.

   See here, 1. What continual frights those are subject to that go on in
   wicked ways. Guilt in the conscience makes men a terror to themselves,
   so that they are ready to flee when none pursues; like one that
   absconds for debt, who thinks every one he meets a bailiff. Though they
   pretend to be easy, there are secret fears which haunt them wherever
   they go, so that they fear where no present or imminent danger is, Ps.
   liii. 5. Those that have made God their enemy, and know it, cannot but
   see the whole creation at war with them, and therefore can have no true
   enjoyment of themselves, no confidence, no courage, but a fearful
   looking for of judgment. Sin makes men cowards.


   Degeneres animos timor arguit--

   Fear argues a degenerate soul.

   Virgil.


   Quos diri conscia facti mens habet attonitos--

   The consciousness of atrocious crimes astonishes and confounds.

   Juvenal.

   If they flee when none pursues, what will they do when they shall see
   God himself pursuing them with his armies? Job xx. 24; xv. 24. See
   Deut. xxviii. 25; Lev. xxvi. 36. 2. What a holy security and serenity
   of mind those enjoy who keep conscience void of offence and so keep
   themselves in the love of God: The righteous are bold as a lion, as a
   young lion; in the greatest dangers they have a God of almighty power
   to trust to. Therefore will not we fear though the earth be removed.
   Whatever difficulties they meet with in the way of their duty, they are
   not daunted by them. None of those things move me.


   Hic murus aheneus esto, nil conscire sibi--

   Be this thy brazen bulwark of defence,

   Still to preserve thy conscious innocence.

   Hor.

   2 For the transgression of a land many are the princes thereof: but by
   a man of understanding and knowledge the state thereof shall be
   prolonged.

   Note, 1. National sins bring national disorders and the disturbance of
   the public repose: For the transgression of a land, and a general
   defection from God and religion to idolatry, profaneness, or
   immorality, many are the princes thereof, many at the same time
   pretending to the sovereignty and contending for it, by which the
   people are crumbled into parties and factions, biting and devouring one
   another, or many successively, in a little time, one cutting off
   another, as 1 Kings xvi. 8, &c., or soon cut off by the hand of God or
   of a foreign enemy, as 2 Kings xxiv. 5, &c. As the people suffer for
   the sins of the prince,


   Delirant reges, plectuntur Achivi--

   Kings play the madmen, and their people suffer for it,

   so the government sometimes suffers for the sins of the people. 2.
   Wisdom will prevent or redress these grievances: By a man, that is, by
   a people, of understanding, that come again to themselves and their
   right mind, things are kept in a good order, or, if disturbed, brought
   back to the old channel again. Or, By a prince of understanding and
   knowledge, a privy-counsellor, or minister of state, that will restrain
   or suppress the transgression of the land, and take the right methods
   of healing the state thereof, the good estate of it will be prolonged.
   We cannot imagine what a great deal of service one wise man may do to a
   nation in a critical juncture.

   3 A poor man that oppresseth the poor is like a sweeping rain which
   leaveth no food.

   See here, 1. How hard-hearted poor people frequently are to one
   another, not only not doing such good offices as they might do one to
   another, but imposing upon and over-reaching one another. Those who
   know by experience the miseries of poverty should be compassionate to
   those who suffer the like, but they are inexcusably barbarous if they
   be injurious to them. 2. How imperious and griping those commonly are
   who, being indigent and necessitous, get into power. If a prince prefer
   a poor man, he forgets that ever he was poor, and none shall be so
   oppressive to the poor as he, nor squeeze them so cruelly. The hungry
   leech and the dry sponge suck most. Set a beggar on horseback, and he
   will ride without mercy. He is like a sweeping rain, which washes away
   the corn in the ground, and lays and beats out that which has grown, so
   that it leaves no food. Princes therefore ought not to put those into
   places of trust who are poor, and in debt, and behind-hand in the
   world, nor any who make it their main business to enrich themselves.

   4 They that forsake the law praise the wicked: but such as keep the law
   contend with them.

   Note, 1. Those that praise the wicked make it to appear that they do
   themselves forsake the law, and go contrary to it, for that curses and
   condemns the wicked. Wicked people will speak well of one another, and
   so strengthen one another's hands in their wicked ways, hoping thereby
   to silence the clamours of their own consciences and to serve the
   interests of the devil's kingdom, which is not done by any thing so
   effectually as by keeping vice in reputation. 2. Those that do indeed
   make conscience of the law of God themselves will, in their places,
   vigorously oppose sin, and bear their testimony against it, and do what
   they can to shame and suppress it. They will reprove the works of
   darkness, and silence the excuses which are made for those works, and
   do what they can to bring gross offenders to punishment, that others
   may hear and fear.

   5 Evil men understand not judgment: but they that seek the Lord
   understand all things.

   Note, I. As the prevalency of men's lusts is owing to the darkness of
   their understandings, so the darkness of their understandings is very
   much owing to the dominion of their lusts: Men understand not judgment,
   discern not between truth and falsehood, right and wrong; they
   understand not the law of God as the rule either of their duty or of
   their doom; and, 1. Therefore it is that they are evil men; their
   wickedness is the effect of their ignorance and error, Eph. iv. 18. 2.
   Therefore they understand not judgment, because they are evil men;
   their corruptions blind their eyes, and fill them with prejudices, and
   because they do evil they hate the light. It is just with God also to
   give them up to strong delusions.

   II. As men's seeking the Lord is a good sign that they do understand
   much, so it is a good means of their understanding more, even of their
   understanding all things needful for them. Those that set God's glory
   before them as their end, his favour as their felicity, and his word as
   their rule, and apply to him upon all occasions by prayer, they seek
   the Lord, and he will give them the spirit of wisdom. If a man do his
   will, he shall know his doctrine, John vii. 17. A good understanding
   those have, and a better they shall have, that do his commandments, Ps.
   cxi. 10; 1 Cor. ii. 12, 15.

   6 Better is the poor that walketh in his uprightness, than he that is
   perverse in his ways, though he be rich.

   Here, 1. It is supposed that a man may walk in his uprightness and yet
   be poor in this world, which is a temptation to dishonesty, and yet may
   resist the temptation and continue to walk in his uprightness--also
   that a man may be perverse in his ways, injurious to God and man, and
   yet be rich, and prosper in the world, for a while, may be rich, and so
   lie under great obligations and have great opportunities to do good,
   and yet be perverse in his ways and do a great deal of hurt. 2. It is
   maintained as a paradox to a blind world that an honest, godly, poor
   man, is better than a wicked, ungodly, rich man, has a better
   character, is in a better condition, has more comfort in himself, is a
   greater blessing to the world, and is worthy of much more honour and
   respect. It is not only certain that his case will be better at death,
   but it is better in life. When Aristides was by a rich man upbraided
   with his poverty he answered, Thy riches do thee more hurt than my
   poverty does me.

   7 Whoso keepeth the law is a wise son: but he that is a companion of
   riotous men shameth his father.

   Note, 1. Religion is true wisdom, and it makes men wise in every
   relation. He that conscientiously keeps the law is wise, and he will be
   particularly a wise son, that is, will act discreetly towards his
   parents, for the law of God teaches him to do so. 2. Bad company is a
   great hindrance to religion. Those that are companions of riotous men,
   that choose such for their companions and delight in their
   conversation, will certainly be drawn from keeping the law of God and
   drawn to transgress it, Ps. cxix. 115. 3. Wickedness is not only a
   reproach to the sinner himself, but to all that are akin to him. He
   that keeps rakish company, and spends his time and money with them, not
   only grieves his parents, but shames them; it turns to their disrepute,
   as if they had not done their duty to him. They are ashamed that a
   child of theirs should be scandalous and abusive to their neighbours.

   8 He that by usury and unjust gain increaseth his substance, he shall
   gather it for him that will pity the poor.

   Note, 1. That which is ill-got, though it may increase much, will not
   last long. A man may perhaps raise a great estate, in a little time, by
   usury and extortion, fraud, and oppression of the poor, but it will not
   continue; he gathers it for himself, but it shall prove to have been
   gathered for somebody else that he has no kindness for. His estate
   shall go to decay, and another man's shall be raised out of the ruins
   of it. 2. Sometimes God in his providence so orders it that that which
   one got unjustly another uses charitably; it is strangely turned into
   the hands of one that will pity the poor and do good with it, and so
   cut off the entail of the curse which he brought upon it who got it by
   deceit and violence. Thus the same Providence that punishes the cruel,
   and disables them to do any more hurt, rewards the merciful, and
   enables them to do so much the more good. To him that has the ten
   pounds give the pound which the wicked servant hid in the napkin; for
   to him that has, and uses it well, more shall be given, Luke xix. 24.
   Thus the poor are repaid, the charitable are encouraged, and God is
   glorified.

   9 He that turneth away his ear from hearing the law, even his prayer
   shall be abomination.

   Note, 1. It is by the word and prayer that our communion with God is
   kept up. God speaks to us by his law, and expects we should hear him
   and heed him; we speak to him by prayer, to which we wait for an answer
   of peace. How reverent and serious should we be, whenever we are
   hearing from and speaking to the Lord of glory! 2. If God's word be not
   regarded by us, our prayers shall not only not be accepted of God, but
   they shall be an abomination to him, not only our sacrifices, which
   were ceremonial appointments, but even our prayers, which are moral
   duties, and which, when they are put up by the upright, are so much his
   delight. See Isa. i. 11, 15. The sinner whose prayers God is thus angry
   at is one who wilfully and obstinately refuses to obey God's
   commandments, who will not so much as give them the hearing, but causes
   his ear to decline the law, and refuses when God calls; God will
   therefore justly refuse him when he calls. See Prov. i. 24, 28.

   10 Whoso causeth the righteous to go astray in an evil way, he shall
   fall himself into his own pit: but the upright shall have good things
   in possession.

   Here is, 1. The doom of seducers, who attempt to draw good people, or
   those who profess to be such, into sin and mischief, who take pride in
   causing the righteous to go astray in an evil way, in drawing them into
   a snare, that they may insult over them. They shall not gain their
   point; it is impossible to deceive the elect. But they shall fall
   themselves into their own pit; and having been not only sinners, but
   tempters, not only unrighteous, but enemies to the righteous, their
   condemnation will be so much the greater, Matt. xxiii. 14, 15. 2. The
   happiness of the sincere. They shall not only be preserved from the
   evil way which the wicked would decoy them into, but they shall have
   good things, the best things, in possession, the graces and comforts of
   God's Spirit, besides what they have in reversion.

   11 The rich man is wise in his own conceit; but the poor that hath
   understanding searcheth him out.

   Note, 1. Those that are rich are apt to think themselves wise, because,
   whatever else they are ignorant of, they know how to get and save; and
   those that are purse-proud expect that all they say should be regarded
   as an oracle and a law, and that none should dare to contradict them,
   but every sheaf bow to theirs; this humour is fed by flatterers, who,
   because (like Jezebel's prophets) they are fed at their table, cry up
   their wisdom. 2. Those that are poor often prove themselves wiser than
   they: A poor man, who has taken pains to get wisdom, having no other
   way (as the rich man has) to get a reputation, searches him out, and
   makes it to appear that he is not such a scholar, nor such a
   politician, as he is taken to be. See how variously God dispenses his
   gifts; to some he gives wealth, to others wisdom, and it is easy to say
   which of these is the better gift, which we should covet more
   earnestly.

   12 When righteous men do rejoice, there is great glory: but when the
   wicked rise, a man is hidden.

   Note, 1. The comfort of the people of God is the honour of the nation
   in which they live. There is a great glory dwelling in the land when
   the righteous do rejoice, when they have their liberty, the free
   exercise of their religion, and are not persecuted, when the government
   countenances them and speaks comfortably to them, when they prosper and
   grow rich, and, much more, when they are preferred and employed and
   have power put into their hands. 2. The advancement of the wicked is
   the eclipsing of the beauty of a nation: When the wicked rise and get
   head they make head against all that is sacred, and then a man is
   hidden, a good man is thrust into obscurity, is necessitated to abscond
   for his own safety; corruptions prevail so generally that, as in
   Elijah's time, there seem to be no good men left, the wicked walk so
   thickly on every side.

   13 He that covereth his sins shall not prosper: but whoso confesseth
   and forsaketh them shall have mercy.

   Here is, 1. The folly of indulging sin, of palliating and excusing it,
   denying or extenuating it, diminishing it, dissembling it, or throwing
   the blame of it upon others: He that thus covers his sins shall not
   prosper, let him never expect it. He shall not succeed in his endeavour
   to cover his sin, for it will be discovered, sooner or later. There is
   nothing hid which shall not be revealed. A bird of the air shall carry
   the voice. Murder will out, and so will other sins. He shall not
   prosper, that is, he shall not obtain the pardon of his sin, nor can he
   have any true peace of conscience. David owns himself to have been in a
   constant agitation while he covered his sins, Ps. xxxii. 3, 4. While
   the patient conceals his distemper he cannot expect a cure. 2. The
   benefit of parting with it, both by a penitent confession and a
   universal reformation: He that confesses his guilt to God, and is
   careful not to return to sin again, shall find mercy with God, and
   shall have the comfort of it in his own bosom. His conscience shall be
   eased and his ruin prevented. See 1 John i. 9; Jer. iii. 12, 13. When
   we set sin before our face (as David, My sin is ever before me) God
   casts it behind his back.

   14 Happy is the man that feareth alway: but he that hardeneth his heart
   shall fall into mischief.

   Here is, 1. The benefit of a holy caution. It sounds strangely, but it
   is very true: Happy is the man that feareth always. Most people think
   that those are happy who never fear; but there is a fear which is so
   far from having torment in it that it has in it the greatest
   satisfaction. Happy is the man who always keeps up in his mind a holy
   awe and reverence of God, his glory, goodness, and government, who is
   always afraid of offending God and incurring his displeasure, who keeps
   conscience tender and has a dread of the appearance of evil, who is
   always jealous of himself, distrustful of his own sufficiency, and
   lives in expectation of troubles and changes, so that, whenever they
   come, they are no surprise to him. He who keeps up such a fear as this
   will live a life of faith and watchfulness, and therefore happy is he,
   blessed and holy. 2. The danger of a sinful presumption: He that
   hardens his heart, that mocks at fear, and sets God and his judgments
   at defiance, and receives not the impressions of his word or rod, shall
   fall into mischief; his presumption will be his ruin, and whatever sin
   (which is the greatest mischief) he falls into it is owing to the
   hardness of his heart.

   15 As a roaring lion, and a ranging bear; so is a wicked ruler over the
   poor people.

   It is written indeed, Thou shalt not speak evil of the ruler of thy
   people; but if he be a wicked ruler, that oppresses the people,
   especially the poor people, robbing them of the little they have and
   making a prey of them, whatever we may call him, this scripture calls
   him a roaring lion and a ranging bear. 1. In respect of his character.
   He is brutish, barbarous, and blood-thirsty; he is rather to be put
   among the beasts of prey, the wildest and most savage, than to be
   reckoned of that noble rank of beings whose glory is reason and
   humanity. 2. In respect of the mischief he does to his subjects. He is
   dreadful as the roaring lion, who makes the forest tremble; he is
   devouring as a hungry bear, and the more necessitous he is the more
   mischief he does and the more greedy of gain he is.

   16 The prince that wanteth understanding is also a great oppressor: but
   he that hateth covetousness shall prolong his days.

   Two things are here intimated to be the causes of the
   mal-administration of princes:--1. The love of money, that root of all
   evil; for hating covetousness here stands opposed to oppression,
   according to Moses's character of good magistrates, men fearing God and
   hating covetousness (Exod. xviii. 21), not only not being covetous, but
   hating it, and shaking the hands from the holding of bribes. A ruler
   that is covetous will neither do justly nor love mercy, but the people
   under him shall be bought and sold. 2. Want of consideration: He that
   hates covetousness shall prolong his government and peace, shall be
   happy in the affections of his people and the blessing of his God. It
   is as much the interest as the duty of princes to reign in
   righteousness. Oppressors therefore and tyrants are the greatest fools
   in the world; they want understanding; they do not consult their own
   honour, ease, and safety, but sacrifice all to their ambition of an
   absolute and arbitrary power. They might be much happier in the hearts
   of their subjects than in their necks or estates.

   17 A man that doeth violence to the blood of any person shall flee to
   the pit; let no man stay him.

   This agrees with that ancient law, Whoso sheddeth man's blood, by man
   shall his blood be shed (Gen. ix. 6), and proclaims, 1. The doom of the
   shedder of blood. He that has committed murder, though he flees for his
   life, shall be continually haunted with terrors, shall himself flee to
   the pit, betray himself, and torment himself, like Cain, who, when he
   had killed his brother, became a fugitive and a vagabond, and trembled
   continually. 2. The duty of the avenger of blood, whether the
   magistrate or the next of kin, or whoever are concerned in making
   inquisition for blood, let them be close and vigorous in the
   prosecution, and let it not be bought off. Those that acquit the
   murderer, or do any thing to help him off, come in sharers in the guilt
   of blood; nor can the land be purged from blood but by the blood of him
   that shed it, Num. xxxv. 33.

   18 Whoso walketh uprightly shall be saved: but he that is perverse in
   his ways shall fall at once.

   Note, 1. Those that are honest are always safe. He that acts with
   sincerity, that speaks as he thinks, has a single eye, in every thing,
   to the glory of God and the good of his brethren, that would not, for a
   world, do an unjust thing if he knew it, that in all manner of
   conversation walks uprightly, he shall be saved hereafter. We find a
   glorious company of those in whose mouth was found no guile, Rev. xiv.
   5. They shall be safe now. Integrity and uprightness will preserve men,
   will give them a holy security in the worst of times; for it will
   preserve their comfort, their reputation, and all their interests. They
   may be injured, but they cannot be hurt. 2. Those that are false and
   dishonest are never safe: He that is perverse in his ways, that thinks
   to secure himself by fraudulent practices, by dissimulation and
   treachery, or by an estate ill-got, he shall fall, nay, he shall fall
   at once, not gradually, and with warning given, but suddenly, without
   previous notice, for he is least safe when he is most secure. He falls
   at once, and so has neither time to guard against his ruin nor to
   provide for it; and, being a surprise upon him, it will be so much the
   greater terror to him.

   19 He that tilleth his land shall have plenty of bread: but he that
   followeth after vain persons shall have poverty enough.

   Note, 1. Those that are diligent in their callings take the way to live
   comfortably: He that tills his land, and tends his shop, and minds his
   business, whatever it is, he shall have plenty of bread, of that which
   is necessary for himself and his family and with which he may be
   charitable to the poor; he shall eat the labour of his hands. 2. Those
   that are idle, and careless, and company-keepers, though they indulge
   themselves in living (as they think) easily and pleasantly, they take
   the way to live miserably. He that has land and values himself upon
   that, but does not till it, but follows after vain persons, drinks with
   them, joins with them in their frolics and vain sports, and idles away
   his time with him, he shall have poverty enough, shall be satiated or
   replenished with poverty (so the word is); he takes those courses which
   lead so directly to it that he seems to court it, and he shall have his
   fill of it.

   20 A faithful man shall abound with blessings: but he that maketh haste
   to be rich shall not be innocent.

   Here, 1. We are directed in the true way to be happy, and that is to be
   holy and honest. He that is faithful to God and man shall be blessed of
   the Lord, and he shall abound with blessings of the upper and nether
   springs. Men shall praise him, and pray for him, and be ready to do him
   any kindness. He shall abound in doing good, and shall himself be a
   blessing to the place where he lives. Usefulness shall be the reward of
   faithfulness, and it is a good reward. 2. We are cautioned against a
   false and deceitful way to happiness, and that is, right or wrong,
   raising an estate suddenly. Say not, This is the way to abound with
   blessings, for he that makes haste to be rich, more haste than good
   speed, shall not be innocent; and, if he be not, he shall not be
   blessed of God, but rather bring a curse upon what he has; nor, if he
   be not innocent, can he long be easy to himself; he shall not be
   accounted innocent by his neighbours, but shall have their ill will and
   ill word. He does not say that he cannot be innocent, but there is all
   the probability in the world that he will not prove so: He that hasteth
   with his feet sinneth, stumbleth, falleth. Sed quæ reverentia legum,
   quis metus, aut pudor, est unquam properantis avari?--What reverence
   for law, what fear, what shame, was ever indicated by an avaricious man
   hasting to be rich?

   21 To have respect of persons is not good: for for a piece of bread
   that man will transgress.

   Note, 1. It is a fundamental error in the administration of justice,
   and that which cannot but lead men to abundance of transgression, to
   consider the parties concerned more than the merits of the cause, so as
   to favour one because he is a gentleman, a scholar, my countryman, my
   old acquaintance, has formerly done me a kindness, or may do me one, or
   is of my party and persuasion, and to bear hard on the other party
   because he is a stranger, a poor man, has done me an ill turn, is or
   has been my rival, or is not of my mind, or has voted against me.
   Judgment is perverted when any consideration of this kind is admitted
   into the scale, any thing but pure right. 2. Those that are partial
   will be paltry. Those that have once broken through the bonds of
   equity, though, at first, it must be some great bribe, some noble
   present, that would bias them, yet, when they have debauched their
   consciences, they will, at length, be so sordid that for a piece of
   bread they will give judgment against their consciences; they will
   rather play at small game than sit out.

   22 He that hasteth to be rich hath an evil eye, and considereth not
   that poverty shall come upon him.

   Here again Solomon shows the sin and folly of those that will be rich;
   they are resolved that they will be so, per fas, per nefas--right or
   wrong; they will be so with all speed; they are getting hastily an
   estate. 1. They have no comfort in it: They have an evil eye, that is,
   they are always grieving at those that have more than they, and always
   grudging their necessary expenses, because they think the former keep
   them from seeming rich, the latter from being so, and between both they
   must needs be perpetually uneasy. 2. They have no assurance of the
   continuance of it, and yet take no thought to provide against the loss
   of it: Poverty shall come upon them, and the riches which they made
   wings for, that they might fly to them, will make themselves wings to
   fly from them; but they are secure and improvident, and do not consider
   this, that while they are making haste to be rich they are really
   making haste to be poor, else they would not trust to uncertain riches.

   23 He that rebuketh a man afterwards shall find more favour than he
   that flattereth with the tongue.

   Note, 1. Flatterers may please those for a time who, upon second
   thoughts, will detest and despise them. If ever they come to be
   convinced of the evil of those sinful courses they were flattered in,
   and to be ashamed of the pride and vanity which were humoured and
   gratified by those flatteries, they will hate the fawning flatterers as
   having had an ill design upon them, and the fulsome flatteries as
   having had an ill effect upon them and become nauseous. 2. Reprovers
   may displease those at first who yet afterwards, when the passion is
   over and the bitter physic begins to work well, will love and respect
   them. He that deals faithfully with his friend, in telling him of his
   faults, though he may put him into some heat for the present, and
   perhaps have hard words, instead of thanks, for his pains, yet
   afterwards he will not only have the comfort in his own bosom of having
   done his duty, but he also whom he reproved will acknowledge that it
   was a kindness, will entertain a high opinion of his wisdom and
   faithfulness, and look upon him as fit to be a friend. He that cries
   out against his surgeon for hurting him when he is searching his wound
   will yet pay him well, and thank him too, when he has cured it.

   24 Whoso robbeth his father or his mother, and saith, It is no
   transgression; the same is the companion of a destroyer.

   As Christ shows the absurdity and wickedness of those children who
   think it is no duty, in some cases, to maintain their parents (Matt.
   xv. 5), so Solomon here shows the absurdity and wickedness of those who
   think it is no sin to rob their parents, either by force or secretly,
   by wheedling them or threatening them, or by wasting what they have,
   and (which is no better than robbing them) running into debt and
   leaving them to pay it. Now, 1. This is commonly made light of by
   untoward children; they say, "It is no transgression, for it will be
   our own shortly, our parents can well enough spare it, we have occasion
   for it, we cannot live as gentlemen upon the allowance our parents give
   us, it is too strait for us." With such excuses as these they endeavour
   to shift off the conviction. But, 2. How lightly soever an ungoverned
   youth makes of it, it is really a very great sin; he that does it is
   the companion of a destroyer, no better than a robber on the highway.
   What wickedness will he scruple to commit who will rob his own parents?

   25 He that is of a proud heart stirreth up strife: but he that putteth
   his trust in the Lord shall be made fat.

   Note, 1. Those make themselves lean, and continually unquiet, that are
   haughty and quarrelsome, for they are opposed to those that shall be
   made fat: He that is of a proud heart, that is conceited of himself and
   looks with a contempt upon all about him, that cannot bear either
   competition or contradiction, he stirs up strife, makes mischief, and
   creates disturbance to himself and every body else. 2. Those make
   themselves fat, and always easy, that live in a continual dependence
   upon God and his grace: He who puts his trust in the Lord, who, instead
   of struggling for himself, commits his cause to God, shall be made fat.
   He saves the money which others spend upon their pride and
   contentiousness; he enjoys himself, and has abundant satisfaction in
   his God; and thus his soul dwells at ease, and he is most likely to
   have plenty of outward good things. None live so easily, so pleasantly,
   as those who live by faith.

   26 He that trusteth in his own heart is a fool: but whoso walketh
   wisely, he shall be delivered.

   Here is, 1. The character of a fool: He trusts to his own heart, to his
   own wisdom and counsels, his own strength and sufficiency, his own
   merit and righteousness, and the good opinion he has of himself; he
   that does so is a fool, for he trusts to that, not only which is
   deceitful above all things (Jer. xvii. 9), but which has often deceived
   him. This implies that it is the character of a wise man (as before, v.
   25) to put his trust in the Lord, and in his power and promise, and to
   follow his guidance, Prov. iii. 5, 6. 2. The comfort of a wise man: He
   that walks wisely, that trusts not to his own heart, but is humble and
   self-diffident, and goes on in the strength of the Lord God, he shall
   be delivered; when the fool, that trusts in his own heart, shall be
   destroyed.

   27 He that giveth unto the poor shall not lack: but he that hideth his
   eyes shall have many a curse.

   Here is, 1. A promise to the charitable: He that gives to the poor
   shall himself be never the poorer for so doing; he shall not lack. If
   he have but little, and so be in danger of lacking, let him give out of
   his little, and that will prevent it from coming to nothing; as the
   bounty of the widow of Sarepta to Elijah (for whom she made a little
   cake first) saved what she had, when it was reduced to a handful of
   meal. If he have much, let him give much out of it, and that will
   prevent its growing less; he and his shall not want what is given in
   pious charity. What we gave we have. 2. A threatening to the
   uncharitable: He that hides his eyes, that he may not see the miseries
   of the poor nor read their petitions, lest his eye should affect his
   heart and extort some relief from him, he shall have many a curse, both
   from God and man, and neither causeless, and therefore they shall come.
   Woeful is the condition of that man who has the word of God and the
   prayers of the poor against him.

   28 When the wicked rise, men hide themselves: but when they perish, the
   righteous increase.

   This is to the same purport with what we had, v. 12. 1. When bad men
   are preferred, that which is good is clouded and run down. When power
   is put into the hands of the wicked, men hide themselves; wise men
   retire into privacy, and decline public business, not caring to be
   employed under them; rich men get out of the way, for fear of being
   squeezed for what they have; and, which is worst of all, good men
   abscond, despairing to do good and fearing to be persecuted and
   ill-treated. 2. When bad men are disgraced, degraded, and their power
   taken from them, then that which is good revives again, then the
   righteous increase; for, when they perish, good men will be put in
   their room, who will, by their example and interest, countenance
   religion and righteousness. It is well with a land when the number of
   good people increases in it; and it is therefore the policy of all
   princes, states, and potentates, to encourage them and to take special
   care of the good education of youth.
     __________________________________________________________________

P R O V E R B S

  CHAP. XXIX.

    Miscellaneous Maxims.

   1 He, that being often reproved hardeneth his neck, shall suddenly be
   destroyed, and that without remedy.

   Here, 1. The obstinacy of many wicked people in a wicked way is to be
   greatly lamented. They are often reproved by parents and friends, by
   magistrates and ministers, by the providence of God and by their own
   consciences, have had their sins set in order before them and fair
   warning given them of the consequences of them, but all in vain; they
   harden their necks. Perhaps they fling away, and will not so much as
   give the reproof a patient hearing; or, if they do, yet they go on in
   the sins for which they are reproved; they will not bow their necks to
   the yoke, but are children of Belial; they refuse reproof (ch. x. 17),
   despise it (ch. v. 12), hate it, ch. xii. 1. 2. The issue of this
   obstinacy is to be greatly dreaded: Those that go on in sin, in spite
   of admonition, shall be destroyed; those that will not be reformed must
   expect to be ruined; if the rods answer not the end, expect the axes.
   They shall be suddenly destroyed, in the midst of their security, and
   without remedy; they have sinned against the preventing remedy, and
   therefore let them not expect any recovering remedy. Hell is remediless
   destruction. They shall be destroyed, and no healing, so the word is.
   If God wounds, who can heal?

   2 When the righteous are in authority, the people rejoice: but when the
   wicked beareth rule, the people mourn.

   This is what was said before, ch. xxviii. 12, 28. 1. The people will
   have cause to rejoice or mourn according as their rulers are righteous
   or wicked; for, if the righteous be in authority, sin will be punished
   and restrained, religion and virtue will be supported and kept in
   reputation; but, if the wicked get power in their hands, wickedness
   will abound, religion and religious people will be persecuted, and so
   the ends of government will be perverted. 2. The people will actually
   rejoice or mourn according as their rulers are righteous or wicked.
   Such a conviction are even the common people under of the excellency of
   virtue and religion that they will rejoice when they see them preferred
   and countenanced; and, on the contrary, let men have ever so much
   honour or power, if they be wicked and vicious, and use it ill, they
   make themselves contemptible and base before all the people (as those
   priests, Mal. ii. 9) and subjects will think themselves miserable under
   such a government.

   3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company
   with harlots spendeth his substance.

   Both the parts of this verse repeat what has been often said, but, on
   comparing them together, the sense of them will be enlarged from each
   other. 1. Be it observed, to the honour of a virtuous young man, that
   he loves wisdom, he is a philosopher (for that signifies a lover of
   wisdom), for religion is the best philosophy; he avoids bad company,
   and especially the company of lewd women. Hereby he rejoices his
   parents, and has the satisfaction of being a comfort to them, and
   increases his estate, and is likely to live comfortably. 2. Be it
   observed, to the reproach of a vicious young man, that he hates wisdom;
   he keeps company with scandalous women, who will be his ruin, both in
   soul and body; he grieves his parents, and, like the prodigal son,
   devours their living with harlots. Nothing will beggar men sooner than
   the lusts of uncleanness; and the best preservative from those ruinous
   lusts is wisdom.

   4 The king by judgment establisheth the land: but he that receiveth
   gifts overthroweth it.

   Here is, 1. The happiness of a people under a good government. The care
   and business of a prince should be to establish the land, to maintain
   its fundamental laws, to settle the minds of his subjects and make them
   easy, to secure their liberties and properties from hostilities and for
   posterity, and to set in order the things that are wanting; this he
   must do by judgment, by wise counsels, and by the steady administration
   of justice, without respect of persons, which will have these good
   effects. 2. The misery of a people under a bad government: A man of
   oblations (so it is in the margin) overthrows the land; a man that is
   either sacrilegious or superstitious, or that invades the priest's
   office, as Saul and Uzziah--or a man that aims at nothing but getting
   money, and will, for a good bribe, connive at the most guilty, and, in
   hope of one, persecute the innocent--such governors as these will ruin
   a country.

   5 A man that flattereth his neighbour spreadeth a net for his feet.

   Those may be said to flatter their neighbours who commend and applaud
   that good in them (the good they do or the good they have) which really
   either is not or is not such as they represent it, and who profess that
   esteem and that affection for them which really they have not; these
   spread a net for their feet. 1. For their neighbours' feet, whom they
   flatter. They have an ill design in it; they would not praise them as
   they do but that they hope to make an advantage of them; and it is
   therefore wisdom to suspect those who flatter us, that they are
   secretly laying a snare for us, and to stand on our guard accordingly.
   Or it has an ill effect on those who are flattered; it puffs them up
   with pride, and makes them conceited and confident of themselves, and
   so proves a net that entangles them in sin. 2. For their own feet; so
   some understand it. He that flatters others, in expectation that they
   will return his compliments and flatter him, does but make himself
   ridiculous and odious even to those he flatters.

   6 In the transgression of an evil man there is a snare: but the
   righteous doth sing and rejoice.

   Here is, 1. The peril of a sinful way. There is not only a punishment
   at the end of it, but a snare in it. One sin is a temptation to
   another, and there are troubles which, as a snare, come suddenly upon
   evil men in the midst of their transgressions; nay, their transgression
   itself often involves them in vexations; their sin is their punishment,
   and they are holden in the cords of their own iniquity, ch. v. 22. 2.
   The pleasantness of the way of holiness. The snare that is in the
   transgression of evil men spoils all their mirth, but righteous men are
   kept from those snares, or delivered out of them; they walk at liberty,
   walk in safety, and therefore they sing and rejoice. Those that make
   God their chief joy have him for their exceeding joy, and it is their
   own fault if they do not rejoice evermore. If there be any true joy on
   this side heaven, doubtless those have it whose conversation is in
   heaven.

   7 The righteous considereth the cause of the poor: but the wicked
   regardeth not to know it.

   It is a pity but that every one who sues sub formâ pauperis--as a
   pauper, should have an honest cause (they are of all others inexcusable
   if they have not), because the scripture has so well provided that it
   should have a fair hearing, and that the judge himself should be of
   counsel, as for the prisoner, so for the pauper. 1. It is here made the
   character of a righteous judge that he considers the cause of the poor.
   It is every man's duty to consider the poor (Ps. xli. 1), but the
   judgment of the poor is to be considered by those that sit in judgment;
   they must take as much pains to find out the right in a poor man's
   cause as in a rich man's. Sense of justice must make both judge and
   advocate as solicitous and industrious in the poor man's cause as if
   they hoped for the greatest advantage. 2. It is made the character of a
   wicked man that because it is a poor man's cause, which there is
   nothing to be got by, he regards not to know it, in the true state of
   it, for he cares not which way it goes, right or wrong. See Job xxix.
   16.

   8 Scornful men bring a city into a snare: but wise men turn away wrath.

   See here, 1. Who are the men that are dangerous to the public--scornful
   men. When such are employed in the business of the state they do things
   with precipitation, because they scorn to deliberate, and will not take
   time for consideration and consultation; they do things illegal and
   unjustifiable, because they scorn to be hampered by laws and
   constitutions; they break their faith, because they scorn to be bound
   by their word, and provoke the people, because they scorn to please
   them. Thus they bring a city into a snare by their ill conduct, or (as
   the margin reads it) they set a city on fire; they sow discord among
   the citizens and run them into confusion. Those are scornful men that
   mock at religion, the obligations of conscience, the fears of another
   world, and every thing that is sacred and serious. Such men are the
   plagues of their generation; they bring God's judgments upon a land,
   set men together by the ears, and so bring all to confusion. 2. Who are
   the men that are the blessings of a land--the wise men who by promoting
   religion, which is true wisdom, turn away the wrath of God, and who, by
   prudent counsels, reconcile contending parties and prevent the
   mischievous consequences of divisions. Proud and foolish men kindle the
   fires which wise and good men must extinguish.

   9 If a wise man contendeth with a foolish man, whether he rage or
   laugh, there is no rest.

   A wise man is here advised not to set his wit to a fool's, not to
   dispute with him, or by contending with him to think either of
   fastening reason upon him or gaining right from him: If a wise man
   contend with a wise man, he may hope to be understood, and, as far as
   he has reason and equity on his side, to carry his point, at least to
   bring the controversy to a head and make it issue amicably; but, if he
   contend with a foolish man, there is no rest; he will see no end of it,
   nor will he have any satisfaction in it, but must expect to be always
   uneasy. 1. Whether the foolish man he contends with rage or laugh,
   whether he take angrily or scornfully what is said to him, whether he
   rail at it or mock at it, one of the two he will do, and so there will
   be no rest. However it is given, it will be ill-taken, and the wisest
   man must expect to be either scolded or ridiculed if he contend with a
   fool. He that fights with a dunghill, whether he be conqueror or
   conquered, is sure to be defiled. 2. Whether the wise man himself rage
   or laugh, whether he take the serious or the jocular way of dealing
   with the fool, whether he be severe or pleasant with him, whether he
   come with a rod or with the spirit of meekness (1 Cor. iv. 21), it is
   all alike, no good is done. We have piped unto you, and you have not
   danced, mourned unto you, and you have not lamented.

   10 The bloodthirsty hate the upright: but the just seek his soul.

   Note, 1. Bad men hate their best friends: The blood-thirsty, all the
   seed of the old serpent, who was a murderer from the beginning, all
   that inherit his enmity against the seed of the woman, hate the
   upright; they seek the ruin of good men because they condemn the wicked
   world and witness against it. Christ told his disciples that they
   should be hated of all men. Bloody men do especially hate upright
   magistrates, who would restrain and reform them, and put the laws in
   execution against them, and so really do them a kindness. 2. Good men
   love their worst enemies: The just, whom the bloody men hate, seek
   their soul, pray for their conversion, and would gladly do any thing
   for their salvation. This Christ taught us. Father, forgive them. The
   just seek his soul, that is, the soul of the upright, whom the bloody
   hate (so it is commonly understood), seek to protect it from violence,
   and save it from, or avenge it at, the hands of the blood-thirsty.

   11 A fool uttereth all his mind: but a wise man keepeth it in till
   afterwards.

   Note, 1. It is a piece of weakness to be very open: He is a fool who
   utters all his mind,--who tells every thing he knows, and has in his
   mouth instantly whatever he has in his thoughts, and can keep no
   counsel,--who, whatever is started in discourse, quickly shoots his
   bolt,--who, when he is provoked, will say any thing that comes
   uppermost, whoever is reflected upon by it,--who, when he is to speak
   of any business, will say all he thinks, and yet never thinks he says
   enough, whether choice or refuse, corn or chaff, pertinent or
   impertinent, you shall have it all. 2. It is a piece of wisdom to be
   upon the reserve: A wise man will not utter all his mind at once, but
   will take time for a second thought, or reserve the present thought for
   a fitter time, when it will be more pertinent and likely to answer his
   intention; he will not deliver himself in a continued speech, or
   starched discourse, but with pauses, that he may hear what is to be
   objected and answer it. Non minus interdum oratorium est tacere quam
   dicere--True oratory requires an occasional pause. Plin. Ep. 7.6.

   12 If a ruler hearken to lies, all his servants are wicked.

   Note, 1. It is a great sin in any, especially in rulers, to hearken to
   lies; for thereby they not only give a wrong judgment themselves of
   persons and things, according to the lies they give credit to, but they
   encourage others to give wrong informations. Lies will be told to those
   that will hearken to them; but the receiver, in this case, is as bad as
   the thief. 2. Those that do so will have all their servants wicked. All
   their servants will appear wicked, for they will have lies told of
   them; and they will be wicked, for they will tell lies to them. All
   that have their ear will fill their ear with slanders and false
   characters and representations; and so if princes, as well as people,
   will be deceived, they shall be deceived, and, instead of devolving the
   guilt of their own false judgments upon their servants that misinformed
   them, they must share in their servants' guilt, and on them will much
   of the blame lie for encouraging such misinformations and giving
   countenance and ear to them.

   13 The poor and the deceitful man meet together: the Lord lighteneth
   both their eyes.

   This shows how wisely the great God serves the designs of his
   providence by persons of very different tempers, capacities, and
   conditions in the world, even, 1. By those that are contrary the one to
   the other. Some are poor and forced to borrow; others are rich, have a
   great deal of the mammon of unrighteousness (deceitful riches they are
   called), and they are creditors, or usurers, as it is in the margin.
   Some are poor, and honest, and laborious; others are rich, slothful,
   and deceitful. They meet together in the business of this world, and
   have dealings with one another, and the Lord enlightens both their
   eyes; he causes his sun to shine upon both and gives them both the
   comforts of this life. To some of both sorts he gives his grace. He
   enlightens the eyes of the poor by giving them patience, and of the
   deceitful by giving them repentance, as Zaccheus. 2. By those that we
   think could best be spared. The poor and the deceitful we are ready to
   look upon as blemishes of Providence, but God makes even them to
   display the beauty of Providence; he has wise ends not only in leaving
   the poor always with us, but in permitting the deceived and the
   deceiver, for both are his (Job xii. 16) and turn to his praise.

   14 The king that faithfully judgeth the poor, his throne shall be
   established for ever.

   Here is, 1. The duty of magistrates, and that is, to judge faithfully
   between man and man, and to determine all causes brought before them,
   according to truth and equity, particularly to take care of the poor,
   not to countenance them in an unjust cause for the sake of their
   poverty (Exod. xxiii. 3), but to see that their poverty do not turn to
   their prejudice if they have a just cause. The rich will look to
   themselves, but the poor and needy the prince must defend (Ps. lxxxii.
   3) and plead for, Prov. xxxi. 9. 2. The happiness of those magistrates
   that do their duty. Their throne of honour, their tribunal of judgment,
   shall be established for ever. This will secure to them the favour of
   God and strengthen their interest in the affections of their people,
   both which will be the establishment of their power, and help to
   transmit it to posterity and perpetuate it in the family.

Parental Discipline.

   15 The rod and reproof give wisdom: but a child left to himself
   bringeth his mother to shame.

   Parents, in educating their children, must consider, 1. The benefit of
   due correction. They must not only tell their children what is good and
   evil, but they must chide them, and correct them too, if need be, when
   they either neglect that which is good or do that which is evil. If a
   reproof will serve without the rod, it is well, but the rod must never
   be used without a rational and grave reproof; and then, though it may
   be a present uneasiness both to the father and to the child, yet it
   will give wisdom. Vexatio dat intellectum--Vexation sharpens the
   intellect. The child will take warning, and so will get wisdom. 2. The
   mischief of undue indulgence: A child that is not restrained or
   reproved, but is left to himself, as Adonijah was, to follow his own
   inclinations, may do well if he will, but, if he take to ill courses,
   nobody will hinder him; it is a thousand to one but he proves a
   disgrace to his family, and brings his mother, who fondled him and
   humoured him in his licentiousness, to shame, to poverty, to reproach,
   and perhaps will himself be abusive to her and give her ill language.

   16 When the wicked are multiplied, transgression increaseth: but the
   righteous shall see their fall.

   Note, 1. The more sinners there are the more sin there is: When the
   wicked, being countenanced by authority, grow numerous, and walk on
   every side, no marvel if transgression increases, as a plague in the
   country is said to increase when still more and more are infected with
   it. Transgression grows more impudent and bold, more imperious and
   threatening, when there are many to keep it in countenance. In the old
   world, when men began to multiply, they began to degenerate and corrupt
   themselves and one another. 2. The more sin there is the nearer is the
   ruin threatened. Let not the righteous have their faith and hope
   shocked by the increase of sin and sinners. Let them not say that they
   have cleansed their hands in vain, or that God has forsaken the earth,
   but wait with patience; the transgressors shall fall, the measure of
   their iniquity will be full, and then they shall fall from their
   dignity and power, and fall into disgrace and destruction, and the
   righteous shall have the satisfaction of seeing their fall (Ps. xxxvii.
   34), perhaps in this world, certainly in the judgment of the great day,
   when the fall of God's implacable enemies will be the joy and triumph
   of glorified saints. See Isa. lxvi. 24; Gen. xix. 28.

   17 Correct thy son, and he shall give thee rest; yea, he shall give
   delight unto thy soul.

   Note, 1. It is a very happy thing when children prove the comfort of
   their parents. Good children are so; they give them rest, make them
   easy, and free from the many cares they have had concerning them; yea,
   they give delight unto their souls. It is a pleasure to parents, which
   none know but those that are blessed with it, to see the happy fruit of
   the good education they have given their children, and to have a
   prospect of their well-doing for both worlds; it gives delight
   proportionable to the many thoughts of heart that have been concerning
   them. 2. In order to this, children must be trained up under a strict
   discipline, and not suffered to do what they will and to go without
   rebuke when they do amiss. The foolishness bound up in their hearts
   must by correction be driven out when they are young, or it will break
   out, to their own and their parents' shame, when they are grown up.

Miscellaneous Maxims.

   18 Where there is no vision, the people perish: but he that keepeth the
   law, happy is he.

   See here, I. The misery of the people that want a settled ministry:
   Where there is no vision, no prophet to expound the law, no priest or
   Levite to teach the good knowledge of the Lord, no means of grace, the
   word of the Lord is scarce, there is no open vision (1 Sam. iii. 1),
   where it is so the people perish; the word has many significations, any
   of which will apply here. 1. The people are made naked, stripped of
   their ornaments and so exposed to shame, stripped of their armour and
   so exposed to danger. How bare does a place look without Bibles and
   ministers, and what an easy prey is it to the enemy of souls! 2. The
   people rebel, not only against God, but against their prince; good
   preaching would make people good subjects, but, for want of it, they
   are turbulent and factious, and despise dominions, because they know no
   better. 3. The people are idle, or they play, as the scholars are apt
   to do when the master is absent; they do nothing to any good purpose,
   but stand all the day idle, and sporting in the market-place, for want
   of instruction what to do and how to do it. 4. They are scattered as
   sheep having no shepherd, for want of the masters of assemblies to call
   them and keep them together, Mark vi. 34. They are scattered from God
   and their duty by apostasies, from one another by divisions; God is
   provoked to scatter them by his judgments, 2 Chron. xv. 3, 5. 5. They
   perish; they are destroyed for lack of knowledge, Hos. iv. 6. See what
   reason we have to be thankful to God for the plenty of open vision
   which we enjoy.

   II. The felicity of a people that have not only a settled, but a
   successful ministry among them, the people that hear and keep the law,
   among whom religion is uppermost; happy are such a people and every
   particular person among them. It is not having the law, but obeying it,
   and living up to it, that will entitle us to blessedness.

   19 A servant will not be corrected by words: for though he understand
   he will not answer.

   Here is the description of an unprofitable, slothful, wicked servant, a
   slave that serves not from conscience, or love, but purely from fear.
   Let those that have such servants put on patience to bear the vexation
   and not disturb themselves at it. See their character. 1. No rational
   words will work upon them; they will not be corrected and reformed, not
   brought to their business, nor cured of their idleness and laziness, by
   fair means, no, nor by foul words; even the most gentle master will be
   forced to use severity with them; no reason will serve their turn, for
   they are unreasonable. 2. No rational words will be got from them. They
   are dogged and sullen; and, though they understand the questions you
   ask them, they will not give you an answer; though you make it ever so
   plain to them what you expect from them, they will not promise you to
   mend what is amiss nor to mind their business. See the folly of those
   servants whose mouth by their silence calls for strokes; they might be
   corrected by words and save blows, but they will not.

   20 Seest thou a man that is hasty in his words? there is more hope of a
   fool than of him.

   Solomon here shows that there is little hope of bringing a man to
   wisdom that is hasty either, 1. Through rashness and inconsideration:
   Seest thou a man that is hasty in his matters, that is of a light
   desultory wit, that seems to take a thing quickly, but takes it by the
   halves, gallops over a book or science, but takes no time to digest it,
   no time to pause or muse upon a business? There is more hope of making
   a scholar and a wise man of one that is dull and heavy, and slow in his
   studies, than of one that has such a mercurial genius and cannot fix.
   2. Through pride and conceitedness: Seest thou a man that is forward to
   speak to every matter that is started, and affects to speak first to
   it, to open it, and speak last to it, to give judgment upon it, as if
   he were an oracle? There is more hope of a modest fool, who is sensible
   of his folly, than of such a self-conceited one.

   21 He that delicately bringeth up his servant from a child shall have
   him become his son at the length.

   Note, 1. It is an imprudent thing in a master to be too fond of a
   servant, to advance him too fast, and admit him to be too familiar with
   him, to suffer him to be over-nice and curious in his diet, and
   clothing, and lodging, and so to bring him up delicately, because he is
   a favourite, and an agreeable servant; it should be remembered that he
   is a servant, and, by being thus indulged, will be spoiled for any
   other place. Servants must endure hardness. 2. It is an ungrateful
   thing in a servant, but what is very common, to behave insolently
   because he has been used tenderly. The humble prodigal thinks himself
   unworthy to be called a son, and is content to be a servant; the
   pampered slave thinks himself too good to be called a servant, and will
   be a son at the length, will take his ease and liberty, will be on a
   par with his master, and perhaps pretend to the inheritance. Let
   masters give their servants that which is equal and fit for them, and
   neither more nor less. This is very applicable to the body, which is a
   servant to the soul; those that delicately bring up the body, that
   humour it, and are over-tender of it, will find that at length it will
   forget its place, and become a son, a master, a perfect tyrant.

   22 An angry man stirreth up strife, and a furious man aboundeth in
   transgression.

   See here the mischief that flows from an angry, passionate, furious
   disposition. 1. It makes men provoking to one another: An angry man
   stirs up strife, is troublesome and quarrelsome in the family and in
   the neighbourhood, blows the coals, and even forces those to fall out
   with him that would live peaceable and quietly by him. 2. It makes men
   provoking to God: A furious man, who is wedded to his humours and
   passions, cannot but abound in transgressions. Undue anger is a sin
   which is the cause of many sins; it not only hinders men from calling
   upon God's name, but it occasions their swearing, and cursing, and
   profaning God's name.

   23 A man's pride shall bring him low: but honour shall uphold the
   humble in spirit.

   This agrees with what Christ said more than once, 1. That those who
   exalt themselves shall be abased. Those that think to gain respect by
   lifting up themselves above their rank, by looking high, talking big,
   appearing fine, and applauding themselves, will on the contrary expose
   themselves to contempt, lose their reputation, and provoke God by
   humbling providences to bring them down and lay them low. 2. That those
   who humble themselves shall be exalted, and shall be established in
   their dignity: Honour shall uphold the humble in spirit; their humility
   is their honour, and that shall make them truly and safely great, and
   recommend them to the esteem of all that are wise and good.

   24 Whoso is partner with a thief hateth his own soul: he heareth
   cursing, and bewrayeth it not.

   See here what sin and ruin those involve themselves in who are drawn
   away by the enticement of sinners. 1. They incur a great deal of guilt:
   He does so that goes partner with such as rob and defraud, and casts in
   his lot among them, ch. i. 11, &c. The receiver is as bad as the thief;
   and, being drawn in to join with him in the commission of the sin, he
   cannot escape joining with him in the concealment of it, though it be
   with the most horrid perjuries and execrations. They hear cursing when
   they are sworn to tell the whole truth, but they will not confess. 2.
   They hasten to utter ruin: They even hate their own souls, for they
   wilfully do that which will be the inevitable destruction of them. See
   the absurdities sinners are guilty of; they love death, than which
   nothing is more dreadful, and hate their own souls, than which nothing
   is more dear.

   25 The fear of man bringeth a snare: but whoso putteth his trust in the
   Lord shall be safe.

   Here, 1. We are cautioned not to dread the power of man, neither the
   power of a prince nor the power of the multitude; both are formidable
   enough, but the slavish fear of either brings a snare, that is, exposes
   men to many insults (some take a pride in terrifying the timorous), or
   rather exposes men to many temptations. Abraham, for fear of man,
   denied his wife, and Peter his Master, and many a one his God and
   religion. We must not shrink from duty, nor commit sin, to avoid the
   wrath of man, nor, though we see it coming upon us, be disquieted with
   fear, Dan. iii. 16; Ps. cxviii. 6. He must himself die (Isa. li. 12)
   and can but kill our body, Luke xii. 5. 2. We are encouraged to depend
   upon the power of God, which would keep us from all that fear of man
   which has either torment or temptation in it. Whoso puts his trust in
   the Lord, for protection and supply in the way of duty, shall be set on
   high, above the power of man and above the fear of that power. A holy
   confidence in God makes a man both great and easy, and enables him to
   look with a gracious contempt upon the most formidable designs of hell
   and earth against him. If God be my salvation, I will trust and not be
   afraid.

   26 Many seek the ruler's favour; but every man's judgment cometh from
   the Lord.

   See here, 1. What is the common course men take to advance and enrich
   themselves, and make themselves great: they seek the ruler's favour,
   and, as if all their judgment proceeded from him, to him they make all
   their court. Solomon was himself a ruler, and knew with what sedulity
   men made their application to him, some on one errand, others on
   another, but all for his favour. It is the way of the world to make
   interest with great men, and expect much from the smiles of second
   causes, which yet are uncertain, and frequently disappoint them. Many
   take a great deal of pains in seeking the ruler's favour and yet cannot
   have it; many have it for a little while, but they cannot keep
   themselves in it, by some little turn or other they are brought under
   his displeasure; many have it, and keep it, and yet it does not answer
   their expectation, they cannot make that hand of it that they promised
   themselves they should. Haman had the ruler's favour, and yet it
   availed him nothing. 2. What is the wisest course men can take to be
   happy. Let them look up to God, and seek the favour of the Ruler of
   rulers; for every man's judgment proceeds from the Lord. It is not with
   us as the ruler pleases; his favour cannot make us happy, his frowns
   cannot make us miserable. But it is as God pleases; every creature is
   that to us that God makes it to be, no more and no other. He is the
   first Cause, on which all second causes depend; if he help not, they
   cannot, 2 Kings vi. 27; Job xxxiv. 29.

   27 An unjust man is an abomination to the just: and he that is upright
   in the way is abomination to the wicked.

   This expresses not only the innate contrariety that there is between
   virtue and vice, as between light and darkness, fire and water, but the
   old enmity that has always been between the seed of the woman and the
   seed of the serpent, Gen. iii. 15. 1. All that are sanctified have a
   rooted antipathy to wickedness and wicked people. They have a good will
   to the souls of all (God has, and would have none perish); but they
   hate the ways and practices of those that are impious towards God and
   injurious towards men; they cannot hear of them nor speak of them
   without a holy indignation; they loathe the society of the ungodly and
   unjust, and dread the thought of giving them any countenance, but do
   all they can to bring the wickedness of the wicked to an end. Thus an
   unjust man makes himself odious to the just, and it is one part of his
   present shame and punishment that good men cannot endure him. 2. All
   that are unsanctified have a like rooted antipathy to godliness and
   godly people: He that is upright in the way, that makes conscience of
   what he says and does, is an abomination to the wicked, whose
   wickedness is restrained perhaps and suppressed, or, at least, shamed
   and condemned, by the uprightness of the upright. Thus Cain did, who
   was of his father the devil. And this is not only the wickedness of the
   wicked, that they hate those whom God loves, but their misery too, that
   they hate those whom them shall shortly see in everlasting bliss and
   honour, and who shall have dominion over them in the morning, Ps. xlix.
   14.
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P R O V E R B S

  CHAP. XXX.

   This and the following chapter are an appendix to Solomon's proverbs;
   but they are both expressly called prophecies in the first verses of
   both, by which it appears that the penmen of them, whoever they were,
   were divinely inspired. This chapter was penned by one that bears the
   name of "Agur Ben Jakeh." What tribe he was of, or when he lived, we
   are not told; what he wrote, being indited by the Holy Ghost, is here
   kept upon record. We have here, I. His confession of faith, ver. 1-6.
   II. His prayer, ver. 7-9. III. A caution against wronging servants,
   ver. 10. IV. Four wicked generations, ver. 11-14. V. Four things
   insatiable (ver. 15, 16), to which is added fair warning to undutiful
   children, ver. 17. VI. Four things unsearchable, ver. 18-20. VII. Four
   things intolerable, ver. 21-23. VIII. Four things little and wise, ver.
   24-28. IX. Four things stately, ver. 29 to the end.

The Words of Agur.

   1 The words of Agur the son of Jakeh, even the prophecy: the man spake
   unto Ithiel, even unto Ithiel and Ucal,   2 Surely I am more brutish
   than any man, and have not the understanding of a man.   3 I neither
   learned wisdom, nor have the knowledge of the holy.   4 Who hath
   ascended up into heaven, or descended? who hath gathered the wind in
   his fists? who hath bound the waters in a garment? who hath established
   all the ends of the earth? what is his name, and what is his son's
   name, if thou canst tell?   5 Every word of God is pure: he is a shield
   unto them that put their trust in him.   6 Add thou not unto his words,
   lest he reprove thee, and thou be found a liar.

   Some make Agur to be not the name of this author, but his character; he
   was a collector (so it signifies), a gatherer, one that did not compose
   things himself, but collected the wise sayings and observations of
   others, made abstracts of the writings of others, which some think is
   the reason why he says (v. 3), "I have not learned wisdom myself, but
   have been a scribe, or amanuensis, to other wise and learned men."
   Note, We must not bury our talent, though it be but one, but, as we
   have received the gift, so minister the same, if it be but to collect
   what others have written. But we rather suppose it to be his name,
   which, no doubt, was well known then, though not mentioned elsewhere in
   scripture. Ithiel and Ucal are mentioned, either, 1. As the names of
   his pupils, whom he instructed, or who consulted him as an oracle,
   having a great opinion of his wisdom and goodness. Probably they wrote
   from him what he dictated, as Baruch wrote from the mouth of Jeremiah,
   and by their means it was preserved, as they were ready to attest it to
   be his, for it was spoken to them; they were two witnesses of it. Or,
   2. As the subject of his discourse. Ithiel signifies God with me, the
   application of Immanuel, God with us. The word calls him God with us;
   faith appropriates this, and calls him "God with me, who loved me, and
   gave himself for me, and into union and communion with whom I am
   admitted." Ucal signifies the Mighty One, for it is upon one that is
   mighty that help is laid for us. Many good interpreters therefore apply
   this to the Messiah, for to him all the prophecies bear witness, and
   why not this then? It is what Agur spoke concerning Ithiel, even
   concerning Ithiel (that is the name on which the stress is laid) with
   us, Isa. vii. 14.

   Three things the prophet here aims at:--

   I. To abase himself. Before he makes confession of his faith he makes
   confession of his folly and the weakness and deficiency of reason,
   which make it so necessary that we be guided and governed by faith.
   Before he speaks concerning the Saviour he speaks of himself as needing
   a Saviour, and as nothing without him; we must go out of ourselves
   before we go into Jesus Christ. 1. He speaks of himself as wanting a
   righteousness, and having done foolishly, very foolishly. When he
   reflects upon himself he owns, Surely I am more brutish than any man.
   Every man has become brutish, Jer. x. 14. But he that knows his own
   heart knows so much more evil of himself than he does of any other that
   he cries out, "Surely I cannot but think that I am more brutish than
   any man; surely no man has such a corrupt deceitful heart as I have. I
   have acted as one that has not the understanding of Adam, as one that
   is wretchedly degenerated from the knowledge and righteousness in which
   man was at first created; nay, I have not the common sense and reason
   of a man, else I should not have done as I have done." Agur, when he
   was applied to by others as wiser than most, acknowledged himself more
   foolish than any. Whatever high opinion others may have of us, it
   becomes us to have low thoughts of ourselves. 2. He speaks of himself
   as wanting a revelation to guide him in the ways of truth and wisdom.
   He owns (v. 3) "I neither learned wisdom by any power of my own (the
   depths of it cannot be fathomed by my line and plummet) nor know I the
   knowledge of the holy ones, the angels, our first parents in innocency,
   nor of the holy things of God; I can get no insight into them, nor make
   any judgment of them, further than God is pleased to make them known to
   me." The natural man, the natural powers, perceive not, nay, they
   receive not, the things of the Spirit of God. Some suppose Agur to be
   asked, as Apollo's oracle was of old, Who was the wisest man? The
   answer is, He that is sensible of his own ignorance, especially in
   divine things. Hoc tantum scio, me nihil scire--All that I know is that
   I know nothing.

   II. To advance Jesus Christ, and the Father in him (v. 4): Who ascended
   up into heaven, &c. 1. Some understand this of God and of his works,
   which are both incomparable and unsearchable. He challenges all mankind
   to give an account of the heavens above, of the winds, the waters, the
   earth: "Who can pretend to have ascended up to heaven, to take a view
   of the orbs above, and then to have descended, to give us a description
   of them? Who can pretend to have had the command of the winds, to have
   grasped them in his hand and managed them, as God does, or to have
   bound the waves of the sea with a swaddling band, as God has done? Who
   has established the ends of the earth, or can describe the strength of
   its foundations or the extent of its limits? Tell me what is the man's
   name who can undertake to vie with God or to be of his cabinet-council,
   or, if he be dead, what is his name to whom he has bequeathed this
   great secret." 2. Others refer it to Christ, to Ithiel and Ucal, the
   Son of God, for it is the Son's name, as well as the Father's, that is
   here enquired after, and a challenge given to any to vie with him. We
   must now exalt Christ as one revealed; they then magnified him as one
   concealed, as one they had heard something of but had very dark and
   defective ideas of. We have heard the fame of him with our ears, but
   cannot describe him (Job xxviii. 22); certainly it is God that has
   gathered the wind in his fists and bound the waters as in a garment;
   but what is his name? It is, I am that I am (Exod. iii. 14), a name to
   be adored, not to be understood. What is his Son's name, by whom he
   does all these things? The Old-Testament saints expected the Messiah to
   be the Son of the Blessed, and he is here spoken of as a person
   distinct from the Father, but his name as yet secret. Note, The great
   Redeemer, in the glories of his providence and grace, can neither be
   paralleled nor found out to perfection. (1.) The glories of the kingdom
   of his grace are unsearchable and unparalleled; for who besides has
   ascended into heaven and descended? Who besides is perfectly acquainted
   with both worlds, and has himself a free correspondence with both, and
   is therefore fit to settle a correspondence between them, as Mediator,
   as Jacob's ladder? He was in heaven in the Father's bosom (John i. 1,
   18); thence he descended to take our nature upon him; and never was
   there such condescension. In that nature he again ascended (Eph. iv.
   9), to receive the promised glories of his exalted state; and who
   besides has done this? Rom. x. 6. (2.) The glories of the kingdom of
   his providence are likewise unsearchable and unparalleled. The same
   that reconciles heaven and earth was the Creator of both and governs
   and disposes of all. His government of the three lower elements of air,
   water, and earth, is here particularized. [1.] The motions of the air
   are of his directing. Satan pretends to be the prince of the power of
   the air, but even there Christ has all power; he rebuked the winds and
   they obeyed him. [2.] The bounds of the water are of his appointing: He
   binds the waters as in a garment; hitherto they shall come, and no
   further, Job xxxviii. 9-11. [3.] The foundations of the earth are of
   his establishing. He founded it at first; he upholds it still. If
   Christ had not interposed, the foundations of the earth would have sunk
   under the load of the curse upon the ground, for man's sin. Who and
   what is the mighty He that does all this? We cannot find out God, nor
   the Son of God, unto perfection. Oh the depth of that knowledge!

   III. To assure us of the truth of the word of God, and to recommend it
   to us, v. 5, 6. Agur's pupils expect to be instructed by him in the
   things of God. "Alas!" says he, "I cannot undertake to instruct you; go
   to the word of God; see what he has there revealed of himself, and of
   his mind and will; you need know no more than what that will teach you,
   and that you may rely upon as sure and sufficient. Every word of God is
   pure; there is not the least mixture of falsehood and corruption in
   it." The words of men are to be heard and read with jealousy and with
   allowance, but there is not the least ground to suspect any deficiency
   in the word of God; it is as silver purified seven times (Ps. xii. 6),
   without the least dross or alloy. Thy word is very pure, Ps. cxix. 140.
   1. It is sure, and therefore we must trust to it and venture our souls
   upon it. God in his word, God in his promise, is a shield, a sure
   protection, to all those that put themselves under his protection and
   put their trust in him. The word of God, applied by faith, will make us
   easy in the midst of the greatest dangers, Ps. xlvi. 1, 2. 2. It is
   sufficient, and therefore we must not add to it (v. 6): Add thou not
   unto his words, because they are pure and perfect. This forbids the
   advancing of any thing, not only in contradiction to the word of God,
   but in competition with it; though it be under the plausible pretence
   of explaining it, yet, if it pretend to be of equal authority with it,
   it is adding to his words, which is not only a reproach to them as
   insufficient, but opens a door to all manner of errors and corruptions;
   for, that one absurdity being granted, that the word of any man, or
   company of men, is to be received with the same faith and veneration as
   the word of God, a thousand follow. We must be content with what God
   has thought fit to make known to us of his mind, and not covet to be
   wise above what is written; for, (1.) God will resent it as a heinous
   affront: "He will reprove thee, will reckon with thee as a traitor
   against his crown and dignity, and lay thee under the heavy doom of
   those that add to his words, or diminish from them," Deut. iv. 2; xii.
   32. (2.) We shall run ourselves into endless mistakes: "Thou wilt be
   found a liar, a corrupter of the word of truth, a broacher of heresies,
   and guilty of the worst of forgeries, counterfeiting the broad seal of
   heaven, and pretending a divine mission and inspiration, when it is all
   a cheat. Men may be thus deceived, but God is not mocked."

The Prayer of Agur.

   7 Two things have I required of thee; deny me them not before I die:
   8 Remove far from me vanity and lies: give me neither poverty nor
   riches; feed me with food convenient for me:   9 Lest I be full, and
   deny thee, and say, Who is the Lord? or lest I be poor, and steal, and
   take the name of my God in vain.

   After Agur's confession and creed, here follows his litany, where we
   may observe,

   I. The preface to his prayer: Two things have I required (that is,
   requested) of thee, O God! Before we go to pray it is good to consider
   what we need, and what the things are which we have to ask of
   God.--What does our case require? What do our hearts desire? What would
   we that God should do for us?--that we may not have to seek for our
   petition and request when we should be presenting it. He begs, Deny me
   not before I die. In praying, we should think of dying, and pray
   accordingly. "Lord, give me pardon, and peace, and grace, before I die,
   before I go hence and be no more; for, if I be not renewed and
   sanctified before I die, the work will not be done after; if I do not
   prevail in prayer before I die, prayers afterwards will not prevail,
   no, not Lord, Lord. There is none of this wisdom or working in the
   grave. Deny me not thy grace, for, if thou do, I die, I perish; if thou
   be silent to me, I am like those that go down to the pit, Ps. xxviii.
   1. Deny me not before I die; as long as I continue in the land of the
   living, let me continue under the conduct of thy grace and good
   providence."

   II. The prayer itself. The two things he requires are grace sufficient
   and food convenient. 1. Grace sufficient for his soul: "Remove from me
   vanity and lies; deliver me from sin, from all corrupt principles,
   practices, and affections, from error and mistake, which are at the
   bottom of all sin, from the love of the world and the things of it,
   which are all vanity and a lie." Some understand it as a prayer for the
   pardon of sin, for, when God forgives sin, he removes it, he takes it
   away. Or, rather, it is a prayer of the same import with that, Lead us
   not into temptation. Nothing is more mischievous to us than sin, and
   therefore there is nothing which we should more earnestly pray against
   than that we may do no evil. 2. Food convenient for his body. Having
   prayed for the operations of divine grace, he here begs the favours of
   the divine Providence, but such as may tend to the good and not to the
   prejudice of the soul. (1.) He prays that of God's free gift he might
   receive a competent portion of the good things of this life: "Feed me
   with the bread of my allowance, such bread as thou thinkest fit to
   allow me." As to all the gifts of the divine Providence, we must refer
   ourselves to the divine wisdom. Or, "the bread that is fit for me, as a
   man, a master of a family, that which is agreeable to my rank and
   condition in the world." For as is the man so is his competency. Our
   Saviour seems to refer to this when he teaches us to pray, Give us this
   day our daily bread, as this seems to refer to Jacob's vow, in which he
   wished for no more than bread to eat and raiment to put on. Food
   convenient for us is what we ought to be content with, though we have
   not dainties, varieties, and superfluities--what is for necessity,
   though we have not for delight and ornament; and it is what we may in
   faith pray for and depend upon God for. (2.) He prays that he may be
   kept from every condition of life that would be a temptation to him.
   [1.] He prays against the extremes of abundance and want: Give me
   neither poverty nor riches. He does not hereby prescribe to God, nor
   pretend to teach him what condition he shall allot to him, nor does he
   pray against poverty or riches absolutely, as in themselves evil, for
   either of them, by the grace of God, may be sanctified and be a means
   of good to us; but, First, He hereby intends to express the value which
   wise and good men have for a middle state of life, and, with submission
   to the will of God, desires that that might be his state, neither great
   honour nor great contempt. We must learn how to manage both (as St.
   Paul, Phil. iv. 12), but rather wish to be always between both. Optimus
   pecuniæ modus qui nec in paupertatem cedit nec procul à paupertate
   discedit--The best condition is that which neither implies poverty nor
   yet recedes far from it. Seneca. Secondly, He hereby intimates a holy
   jealousy he had of himself, that he could not keep his ground against
   the temptations either of an afflicted or a prosperous condition.
   Others may preserve their integrity in either, but he is afraid of
   both, and therefore grace teaches him to pray against riches as much as
   nature against poverty; but the will of the Lord be done. [2.] He gives
   a pious reason for his prayer, v. 9. He does not say, "Lest I be rich,
   and cumbered with care, and envied by my neighbours, and eaten up with
   a multitude of servants, or, lest I be poor and trampled on, and forced
   to work hard and fare hard;" but, "Lest I be rich and sin, or poor and
   sin." Sin is that which a good man is afraid of in every condition and
   under every event; witness Nehemiah (ch. vi. 13), that I should be
   afraid, and do so, and sin. First, He dreads the temptations of a
   prosperous condition, and therefore even deprecates that: Lest I be
   full and deny thee (as Jeshurun, who waxed fat and kicked, and forsook
   God who made him, Deut. xxxii. 15), and say, as Pharaoh in his pride,
   Who is the Lord, that I should obey his voice? Prosperity makes people
   proud and forgetful of God, as if they had no need of him and were
   therefore under no obligation to him. What can the Almighty do for
   them? Job xxii. 17. And therefore they will do nothing for him. Even
   good men are afraid of the worst sins, so deceitful do they think their
   own hearts to be; and they know that the greatest gains of the world
   will not balance the least guilt. Secondly, He dreads the temptations
   of a poor condition, and for that reason, and no other, deprecates
   that: Lest I be poor and steal. Poverty is a strong temptation to
   dishonesty, and such as many are overcome by, and they are ready to
   think it will be their excuse; but it will not bear them out at God's
   bar any more than at men's to say, "I stole because I was poor;" yet,
   if a man steal for the satisfying of his soul when he is hungry, it is
   a case of compassion (ch. vi. 30) and what even those that have some
   principles of honesty in them may be drawn to. But observe why Agur
   dreads this, not because he should endanger himself by it, "Lest I
   steal, and be hanged for it, whipped or put in the stocks, or sold for
   a bondman," as among the Jews poor thieves were, who had not
   wherewithal to make restitution; but lest he should dishonour God by
   it: "Lest I should steal, and take the name of my God in vain, that is,
   discredit my profession of religion by practices disagreeable to it."
   Or, "Lest I steal, and, when I am charged with it, forswear myself." He
   therefore dreads one sin, because it would draw on another, for the way
   of sin is downhill. Observe, He calls God his God, and therefore he is
   afraid of doing any thing to offend him because of the relation he
   stands in to him.

Four Wicked Generations.

   10 Accuse not a servant unto his master, lest he curse thee, and thou
   be found guilty.   11 There is a generation that curseth their father,
   and doth not bless their mother.   12 There is a generation that are
   pure in their own eyes, and yet is not washed from their filthiness.
   13 There is a generation, O how lofty are their eyes! and their eyelids
   are lifted up.   14 There is a generation, whose teeth are as swords,
   and their jaw teeth as knives, to devour the poor from off the earth,
   and the needy from among men.

   Here is, I. A caution not to abuse other people's servants any more
   than our own, nor to make mischief between them and their masters, for
   it is an ill office, invidious, and what will make a man odious, v. 10.
   Consider, 1. It is an injury to the servant, whose poor condition makes
   him an object of pity, and therefore it is barbarous to add affliction
   to him that is afflicted: Hurt not a servant with thy tongue (so the
   margin reads it); for it argues a sordid disposition to smite any body
   secretly with the scourge of the tongue, especially a servant, who is
   not a match for us, and whom we should rather protect, if his master be
   severe with him, than exasperate him more. 2. "It will perhaps be an
   injury to thyself. If a servant be thus provoked, perhaps he will curse
   thee, will accuse thee and bring thee into trouble, or give thee an ill
   word and blemish thy reputation, or appeal to God against thee, and
   imprecate his wrath upon thee, who is the patron and protector of
   oppressed innocency."

   II. An account, upon occasion of this caution, of some wicked
   generations of men, that are justly abominable to all that are virtuous
   and good. 1. Such as are abusive to their parents, give them bad
   language and wish them ill, call them bad names and actually injure
   them. There is a generation of such; young men of that black character
   commonly herd together, and irritate one another against their parents.
   A generation of vipers those are who curse their natural parents, or
   their magistrates, or their ministers, because they cannot endure the
   yoke; and those are near of kin to them who, though they have not yet
   arrived at such a pitch of wickedness as to curse their parents, yet do
   not bless them, cannot give them a good word, and will not pray for
   them. 2. Such as are conceited of themselves, and, under a show and
   pretence of sanctity, hide from others, and perhaps from themselves
   too, abundance of reigning wickedness in secret (v. 12); they are pure
   in their own eyes, as if they were in all respects such as they should
   be. They have a very good opinion of themselves and their own
   character, that they are not only righteous, but rich and increased
   with goods (Rev. iii. 17), and yet are not cleansed from their
   filthiness, the filthiness of their hearts, which they pretend to be
   the best part of them. They are, it may be, swept and garnished, but
   they are not washed, nor sanctified; as the Pharisees that within were
   full of all uncleanness, Matt. xxiii. 25, 26. 3. Such as are haughty
   and scornful to those about them, v. 13. He speaks of them with
   amazement at their intolerable pride and insolence: "Oh how lofty are
   their eyes! With what disdain do they look upon their neighbours, as
   not worthy to be set with the dogs of their flock! What a distance do
   they expect every body should keep; and, when they look upon
   themselves, how do they strut and vaunt like the peacock, thinking they
   make themselves illustrious when really they make themselves
   ridiculous!" There is a generation of such, on whom he that resists the
   proud will pour contempt. 4. Such as are cruel to the poor and
   barbarous to all that lie at their mercy (v. 14); their teeth are iron
   and steel, swords and knives, instruments of cruelty, with which they
   devour the poor with the greatest pleasure imaginable, and as greedily
   as hungry men cut their meat and eat it. God has so ordered it that the
   poor we shall always have with us, that they shall never cease out of
   the land; but there are those who, because they hate to relieve them,
   would, if they could, abolish them from the earth, from among men,
   especially God's poor. Some understand it of those who wound and ruin
   others by slanders and false accusations, and severe censures of their
   everlasting state; their tongues, and their teeth too (which are
   likewise organs of speech), are as swords and knives, Ps. lvii. 4.

Four Things Unsearchable.

   15 The horseleach hath two daughters, crying, Give, give. There are
   three things that are never satisfied, yea, four things say not, It is
   enough:   16 The grave; and the barren womb; the earth that is not
   filled with water; and the fire that saith not, It is enough.   17 The
   eye that mocketh at his father, and despiseth to obey his mother, the
   ravens of the valley shall pick it out, and the young eagles shall eat
   it.

   He had spoken before of those that devoured the poor (v. 14), and had
   spoken of them last, as the worst of all the four generations there
   mentioned; now here he speaks of their insatiableness in doing this.
   The temper that puts them upon it is made up of cruelty and
   covetousness. Now those are two daughters of the horse-leech, its
   genuine offspring, that still cry, "Give, give, give more blood, give
   more money;" for the bloody are still blood-thirsty; being drunk with
   blood, they add thirst to their drunkenness, and will seek it yet
   again. Those also that love silver shall never be satisfied with
   silver. Thus, while from these two principles they are devouring the
   poor, they are continually uneasy to themselves, as David's enemies,
   Ps. lix. 14, 15. Now, for the further illustration of this,

   I. He specifies four other things which are insatiable, to which those
   devourers are compared, which say not, It is enough, or It is wealth.
   Those are never rich that are always coveting. Now these four things
   that are always craving are, 1. The grave, into which multitudes fall,
   and yet still more will fall, and it swallows them all up, and returns
   none, Hell and destruction are never full, ch. xxvii. 20. When it comes
   to our turn we shall find the grave ready for us, Job xvii. 1. 2. The
   barren womb, which is impatient of its affliction in being barren, and
   cries, as Rachel did, Give me children. 3. The parched ground in time
   of drought (especially in those hot countries), which still soaks in
   the rain that comes in abundance upon it and in a little time wants
   more. 4. The fire, which, when it has consumed abundance of fuel, yet
   still devours all the combustible matter that is thrown into it. So
   insatiable are the corrupt desires of sinners, and so little
   satisfaction have they even in the gratification of them.

   II. He adds a terrible threatening to disobedient children (v. 17), for
   warning to the first of those four wicked generations, that curse their
   parents (v. 11), and shows here,

   1. Who they are that belong to that generation, not only those that
   curse their parents in heat and passion, but, (1.) Those that mock at
   them, though it be but with a scornful eye, looking with disdain upon
   them because of their bodily infirmities, or looking sour or dogged at
   them when they instruct or command, impatient at their checks and angry
   at them. God takes notice with what eye children look upon their
   parents, and will reckon for the leering look and the casts of the evil
   eye as well as for the bad language given them. (2.) Those that despise
   to obey them, that think it a thing below them to be dutiful to their
   parents, especially to the mother, they scorn to be controlled by her;
   and thus she that bore them in sorrow in greater sorrow bears their
   manners.

   2. What their doom will be. Those that dishonour their parents shall be
   set up as monuments of God's vengeance; they shall be hanged in chains,
   as it were, for the birds of prey to pick out their eyes, those eyes
   with which they looked so scornfully on their good parents. The dead
   bodies of malefactors were not to hang all night, but before night the
   ravens would have picked out their eyes. If men do not punish undutiful
   children, God will, and will load those with the greatest infamy that
   conduct themselves haughtily towards their parents. Many who have come
   to an ignominious end have owned that the wicked courses that brought
   them to it began in a contempt of their parents' authority.

Four Things Little and Wise.

   18 There be three things which are too wonderful for me, yea, four
   which I know not:   19 The way of an eagle in the air; the way of a
   serpent upon a rock; the way of a ship in the midst of the sea; and the
   way of a man with a maid.   20 Such is the way of an adulterous woman;
   she eateth, and wipeth her mouth, and saith, I have done no wickedness.
     21 For three things the earth is disquieted, and for four which it
   cannot bear:   22 For a servant when he reigneth; and a fool when he is
   filled with meat;   23 For an odious woman when she is married; and an
   handmaid that is heir to her mistress.

   Here is, I. An account of four things that are unsearchable, too
   wonderful to be fully known. And here,

   1. The first three are natural things, and are only designed as
   comparisons for the illustration of the last. We cannot trace, (1.) An
   eagle in the air. Which way she has flown cannot be discovered either
   by the footstep or by the scent, as the way of a beast may upon ground;
   nor can we account for the wonderful swiftness of her flight, how soon
   she has gone beyond our ken. (2.) A serpent upon a rock. The way of a
   serpent in the sand we may find by the track, but not of a serpent upon
   the hard rock; nor can we describe how a serpent will, without feet, in
   a little time creep to the top of a rock. (3.) A ship in the midst of
   the sea. The leviathan indeed makes a path to shine after him, one
   would think the deep to be hoary (Job xli. 32), but a ship leaves no
   mark behind it, and sometimes it is so tossed upon the waves that one
   would wonder how it lives at sea and gains its point. The kingdom of
   nature is full of wonders, marvellous things which the God of nature
   does, past finding out.

   2. The fourth is a mystery of iniquity, more unaccountable than any of
   these; it belongs to the depths of Satan, that deceitfulness and that
   desperate wickedness of the heart which none can know, Jer. xvii. 9. It
   is twofold:--(1.) The cursed arts which a vile adulterer has to debauch
   a maid, and to persuade her to yield to his wicked and abominable lust.
   This is what a wanton poet wrote a whole book of, long since, De arte
   amandi--On the art of love. By what pretensions and protestations of
   love, and all its powerful charms, promises of marriage, assurances of
   secresy and reward, is many an unwary virgin brought to sell her
   virtue, and honour, and peace, and soul, and all to a base traitor; for
   so all sinful lust is in the kingdom of love. The more artfully the
   temptation is managed the more watchful and resolute ought every pure
   heart to be against it. (2.) The cursed arts which a vile adulteress
   has to conceal her wickedness, especially from her husband, from whom
   she treacherously departs; so close are her intrigues with her lewd
   companions, and so craftily disguised, that it is as impossible to
   discover her as to track an eagle in the air. She eats the forbidden
   fruit, after the similitude of Adam's transgression, and then wipes her
   mouth, that it may not betray itself, and with a bold and impudent face
   says, I have done no wickedness. [1.] To the world she denies the fact,
   and is ready to swear it that she is as chaste and modest as any woman,
   and never did the wickedness she is suspected of. Those are the works
   of darkness which are industriously kept from coming to the light. [2.]
   To her own conscience (if she have any left) she denies the fault, and
   will not own that that great wickedness is any wickedness at all, but
   an innocent entertainment. See Hos. xii. 7, 8. Thus multitudes ruin
   their souls by calling evil good and out-facing their convictions with
   a self-justification.

   II. An account of four things that are intolerable, that is, four sorts
   of persons that are very troublesome to the places where they live and
   the relations and companies they are in; the earth is disquieted for
   them, and groans under them as a burden it cannot bear, and they are
   all much alike:--1. A servant when he is advanced, and entrusted with
   power, who is, of all others, most insolent and imperious; witness
   Tobiah the servant, the Ammonite, Neh. ii. 10. 2. A fool, a silly,
   rude, boisterous, vicious man, who when he has grown rich, and is
   partaking of the pleasures of the table, will disturb all the company
   with his extravagant talk and the affronts he will put upon those about
   him. 3. An ill-natured, cross-grained, woman, when she gets a husband,
   one who, having made herself odious by her pride and sourness, so that
   one would not have thought any body would ever love her, yet, if at
   last she be married, that honourable estate makes her more intolerably
   scornful and spiteful than ever. It is a pity that that which should
   sweeten the disposition should have a contrary effect. A gracious
   woman, when she is married, will be yet more obliging. 4. An old
   maid-servant that has prevailed with her mistress, by humouring her,
   and, as we say, getting the length of her foot, to leave her what she
   has, or is as dear to her as if she was to be her heir, such a one
   likewise will be intolerably proud and malicious, and think all too
   little that her mistress gives her, and herself wronged if any thing be
   left from her. Let those therefore whom Providence has advanced to
   honour from mean beginnings carefully watch against that sin which will
   most easily beset them, pride and haughtiness, which will in them, of
   all others, be most insufferable and inexcusable; and let them humble
   themselves with the remembrance of the rock out of which they were
   hewn.

Four Things Little and Wise.

   24 There be four things which are little upon the earth, but they are
   exceeding wise:   25 The ants are a people not strong, yet they prepare
   their meat in the summer;   26 The conies are but a feeble folk, yet
   make they their houses in the rocks;   27 The locusts have no king, yet
   go they forth all of them by bands;   28 The spider taketh hold with
   her hands, and is in kings' palaces.

   I. Agur, having specified four things that seem great and yet are
   really contemptible, here specifies four things that are little and yet
   are very admirable, great in miniature, in which, as bishop Patrick
   observes, he teaches us several good lessons; as, 1. Not to admire
   bodily bulk, or beauty, or strength, nor to value persons or think the
   better of them for such advantages, but to judge of men by their wisdom
   and conduct, their industry and application to business, which are
   characters that deserve respect. 2. To admire the wisdom and power of
   the Creator in the smallest and most despicable animals, in an ant as
   much as in an elephant. 3. To blame ourselves who do not act so much
   for our own true interest as the meanest creatures do for theirs. 4.
   Not to despise the weak things of the world; there are those that are
   little upon the earth, poor in the world and of small account, and yet
   are exceedingly wise, wise for their souls and another world, and those
   are exceedingly wise, wiser than their neighbours. Margin, They are
   wise, made wise by the special instinct of nature. All that are wise to
   salvation are made wise by the grace of God.

   II. Those he specifies are, 1. The ants, minute animals and very weak,
   and yet they are very industrious in gathering proper food, and have a
   strange sagacity to do it in the summer, the proper time. This is so
   great a piece of wisdom that we may learn of them to be wise for
   futurity, ch. vi. 6. When the ravening lions lack, and suffer hunger,
   the laborious ants have plenty, and know no want. 2. The conies, or, as
   some rather understand it, the Arabian mice, field mice, weak
   creatures, and very timorous, yet they have so much wisdom as to make
   their houses in the rocks, where they are well guarded, and their
   feebleness makes them take shelter in those natural fastnesses and
   fortifications. Sense of our own indigence and weakness should drive us
   to him that is a rock higher than we for shelter and support; there let
   us make our habitation. 3. The locusts; they are little also, and have
   no king, as the bees have, but they go forth all of them by bands, like
   an army in battle-array; and, observing such good order among
   themselves, it is not any inconvenience to them that they have no king.
   They are called God's great army (Joel ii. 25); for, when he pleases,
   he musters, he marshals them, and wages war by them, as he did upon
   Egypt. They go forth all of them gathered together (so the margin);
   sense of weakness should engage us to keep together, that we may
   strengthen the hands of one another. 4. The spider, an insect, but as
   great an instance of industry in our houses as the ants are in the
   field. Spiders are very ingenious in weaving their webs with a fineness
   and exactness such as no art can pretend to come near: They take hold
   with their hands, and spin a fine thread out of their own bowels, with
   a great deal of art; and they are not only in poor men's cottages, but
   in kings' palaces, notwithstanding all the care that is there taken to
   destroy them. Providence wonderfully keeps up those kinds of creatures,
   not only which men provide not for, but which every man's hand is
   against and seeks the destruction of. Those that will mind their
   business, and take hold of it with their hands, shall be in kings'
   palaces; sooner or later, they will get preferment, and may go on with
   it, notwithstanding the difficulties and discouragements they meet
   with. If one well-spun web be swept away, it is but making another.

Four Things Majestic and Stately.

   29 There be three things which go well, yea, four are comely in going:
     30 A lion which is strongest among beasts, and turneth not away for
   any;   31 A greyhound; an he goat also; and a king, against whom there
   is no rising up.   32 If thou hast done foolishly in lifting up
   thyself, or if thou hast thought evil, lay thine hand upon thy mouth.
   33 Surely the churning of milk bringeth forth butter, and the wringing
   of the nose bringeth forth blood: so the forcing of wrath bringeth
   forth strife.

   Here is, I. An enumeration of four things which are majestic and
   stately in their going, which look great:-- 1. A lion, the king of
   beasts, because strongest among beasts. Among beasts it is strength
   that gives the pre-eminence, but it is a pity that it should do so
   among men, whose wisdom is their honour, not their strength and force.
   The lion turns not away, nor alters his pace, for fear of any pursuers,
   since he knows he is too hard for them. Herein the righteous are bold
   as a lion, that they turn not away from their duty for fear of any
   difficulty they meet with in it. 2. A greyhound that is girt in the
   loins and fit for running; or (as the margin reads it) a horse, which
   ought not to be omitted among the creatures that are comely in going,
   for so he is, especially when he is dressed up in his harness or
   trappings. 3. A he-goat, the comeliness of whose going is when he goes
   first and leads the flock. It is the comeliness of a Christian's going
   to go first in a good work and to lead others in the right way. 4. A
   king, who, when he appears in his majesty, is looked upon with
   reverence and awe, and all agree that there is no rising up against
   him; none can vie with him, none can contend with him, whoever does it,
   it is at his peril. And, if there is no rising up against an earthly
   prince, woe to him then that strives with his Maker. It is intended
   that we should learn courage and fortitude in all virtuous actions from
   the lion and not to turn away for any difficulty we meet with; from the
   greyhound we may learn quickness and despatch, from the he-goat the
   care of our family and those under our charge, and from a king to have
   our children in subjection with all gravity, and from them all to go
   well, and to order the steps of our conversation so as that we may not
   only be safe, but comely, in going.

   II. A caution to us to keep our temper at all times and under all
   provocations, and to take heed of carrying our resentments too far upon
   any occasion, especially when there is a king in the case, against whom
   there is no rising up, when it is a ruler, or one much our superior,
   that is offended; nay, the rule is always the same.

   1. We must bridle and suppress our own passion, and take shame to
   ourselves, whenever we are justly charged with a fault, and not insist
   upon our own innocency: If we have lifted up ourselves, either in a
   proud conceit of ourselves or a peevish opposition to those that are
   over us, if we have transgressed the laws of our place and station, we
   have therein done foolishly. Those that magnify themselves over others
   or against others, that are haughty and insolent, do but shame
   themselves and betray their own weakness. Nay, if we have but thought
   evil, if we are conscious to ourselves that we have harboured an ill
   design in our minds, or it has been suggested to us, we must lay our
   hand upon our mouth, that is, (1.) We must humble ourselves for what we
   have done amiss, and even lie in the dust before God, in sorrow for it,
   as Job did, when he repented of what he had said foolishly (ch. xl. 4,
   I will lay my hand upon my mouth), and as the convicted leper, who put
   a covering upon his upper lip. If we have done foolishly, we must not
   stand to it before men, but by silence own our guilt, which will be the
   best way of appeasing those we have offended. 2. We must keep the evil
   thought we have conceived in our minds from breaking out in any evil
   speeches. Do not give the evil thought an imprimatur--a license; allow
   it not to be published; but lay thy hand upon thy mouth; use a holy
   violence with thyself, if need be, and enjoin thyself silence; as
   Christ suffered not the evil spirits to speak. It is bad to think ill,
   but it is much worse to speak it, for that implies a consent to the
   evil thought and a willingness to infect others with it.

   2. We must not irritate the passions of others. Some are so very
   provoking in their words and conduct that they even force wrath, they
   make those about them angry whether they will or no, and put those into
   a passion who are not only not inclined to it, but resolved against it.
   Now this forcing of wrath brings forth strife, and where that is there
   is confusion and every evil work. As the violent agitation of the cream
   fetches all the good out of the milk, and the hard wringing of the nose
   will extort blood from it, so this forcing of wrath wastes both the
   body and spirits of a man, and robs him of all the good that is in him.
   Or, as it is in the churning of milk and the wringing of the nose, that
   is done by force which otherwise would not be done, so the spirit is
   heated by degrees with strong passions; one angry word begets another,
   and that a third; one passionate debate makes work for another, and so
   it goes on till it ends at length in irreconcilable feuds. Let nothing
   therefore be said or done with violence, but every thing with softness
   and calmness.
     __________________________________________________________________

P R O V E R B S

  CHAP. XXXI.

   This chapter is added to Solomon's proverbs, some think because it is
   of the same author, supposing king Lemuel to be king Solomon; others
   only because it is of the same nature, though left in writing by
   another author, called Lemuel; however it be, it is a prophecy, and
   therefore given by inspiration and direction of God, which Lemuel was
   under in the writing of it, and putting it into this form, as his
   mother was in dictating to him the matter of it. Here is, I. An
   exhortation to Lemuel, a young prince, to take heed of the sins he
   would be tempted to and to do the duties of the place he was called to,
   ver. 1-9. II. The description of a virtuous woman, especially in the
   relation of a wife and the mistress of a family, which Lemuel's mother
   drew up, not as an encomium of herself, though, no doubt, it was her
   own true picture, but either as an instruction to her daughters, as the
   foregoing verses were to her son, or as a direction to her son in the
   choice of a wife; she must be chaste and modest, diligent and frugal,
   dutiful to her husband, careful of her family, discreet in her
   discourse, and in the education of her children, and, above all,
   conscientious in her duty to God: such a one as this, if he can find
   her, will make him happy, ver. 10-31.

Maternal Counsels to King Lemuel.

   1 The words of king Lemuel, the prophecy that his mother taught him.
   2 What, my son? and what, the son of my womb? and what, the son of my
   vows?   3 Give not thy strength unto women, nor thy ways to that which
   destroyeth kings.   4 It is not for kings, O Lemuel, it is not for
   kings to drink wine; nor for princes strong drink:   5 Lest they drink,
   and forget the law, and pervert the judgment of any of the afflicted.
   6 Give strong drink unto him that is ready to perish, and wine unto
   those that be of heavy hearts.   7 Let him drink, and forget his
   poverty, and remember his misery no more.   8 Open thy mouth for the
   dumb in the cause of all such as are appointed to destruction.   9 Open
   thy mouth, judge righteously, and plead the cause of the poor and
   needy.

   Most interpreters are of opinion that Lemuel is Solomon; the name
   signifies one that is for God, or devoted to God; and so it agrees well
   enough with that honourable name which, by divine appointment, was
   given to Solomon ( 2 Sam. xii. 25), Jedediah--beloved of the Lord.
   Lemuel is supposed to be a pretty, fond, endearing name, by which his
   mother used to call him; and so much did he value himself upon the
   interest he had in his mother's affections that he was not ashamed to
   call himself by it. One would the rather incline to think it is Solomon
   that here tells us what his mother taught him because he tells us (ch.
   iv. 4) what his father taught him. But some think (and the conjecture
   is not improbable) that Lemuel was a prince of some neighbouring
   country, whose mother was a daughter of Israel, perhaps of the house of
   David, and taught him these good lessons. Note, 1. It is the duty of
   mothers, as well as fathers, to teach their children what is good, that
   they may do it, and what is evil, that they may avoid it; when they are
   young and tender they are most under the mother's eye, and she has then
   an opportunity of moulding and fashioning their minds well, which she
   ought not to let slip. 2. Even kings must be catechised; the greatest
   of men is less than the least of the ordinances of God. 3. Those that
   have grown up to maturity should often call to mind, and make mention
   of, the good instructions they received when they were children, for
   their own admonition, the edification of others, and the honour of
   those who were the guides of their youth.

   Now, in this mother's (this queen mother's) catechism, observe,

   I. Her expostulation with the young prince, by which she lays hold of
   him, claims an interest in him, and awakens his attention to what she
   is about to say (v. 2): "What! my son? What shall I say to thee?" She
   speaks as one considering what advice to give him, and choosing out
   words to reason with him; so full of concern is she for his welfare!
   Or, What is it that thou doest? It seems to be a chiding question. She
   observed, when he was young, that he was too much inclined to women and
   wine, and therefore she found it necessary to take him to task and deal
   roundly with him. "What! my son? Is this the course of life thou
   intendest to lead? Have I taught thee no better than thus? I must
   reprove thee, and reprove thee sharply, and thou must take it well,
   for," 1. "Thou art descended from me; thou art the son of my womb, and
   therefore what I say comes from the authority and affection of a parent
   and cannot be suspected to come from any ill-will. Thou art a piece of
   myself. I bore thee with sorrow, and I expect no other return for all
   the pains I have taken with thee, and undergone for thee, than this, Be
   wise and good, and then I am well paid." 2. "Thou art devoted to my
   God; thou art the son of my vows, the son I prayed to God to give me
   and promised to give back to God, and did so" (thus Samuel was the son
   of Hannah's vows); "Thou art the son I have often prayed to God to give
   his grace to (Ps. lxxii. 1), and shall a child of so many prayers
   miscarry? And shall all my hopes concerning thee be disappointed?" Our
   children that by baptism are dedicated to God, for whom and in whose
   name we covenanted with God, may well be called the children of our
   vows; and, as this may be made a good plea with God in our prayers for
   them, so it may be made a good plea with them in the instructions we
   give them; we may tell them they are baptized, are the children of our
   vows, and it is at their peril if they break those bonds in sunder
   which in their infancy they were solemnly brought under.

   II. The caution she gives him against those two destroying sins of
   uncleanness and drunkenness, which, if he allowed himself in them,
   would certainly be his ruin. 1. Against uncleanness (v. 3): Give not
   thy strength unto women, unto strange women. He must not be soft and
   effeminate, nor spend that time in a vain conversation with the ladies
   which should be spent in getting knowledge and despatching business,
   nor employ that wit (which is the strength of the soul) in courting and
   complimenting them which he should employ about the affairs of his
   government. "Especially shun all adultery, fornication, and
   lasciviousness, which waste the strength of the body, and bring into it
   dangerous diseases. Give not thy ways, thy affections, thy
   conversation, to that which destroys kings, which has destroyed many,
   which gave such a shock to the kingdom even of David himself, in the
   matter of Uriah. Let the sufferings of others be thy warnings." It
   lessens the honour of kings and makes them mean. Are those fit to
   govern others that are themselves slaves to their own lusts? It makes
   them unfit for business, and fills their court with the basest and
   worst of animals. Kings lie exposed to temptations of this kind, having
   wherewith both to please the humours and to bear the charges of the
   sin, and therefore they ought to double their guard; and, if they would
   preserve their people from the unclean spirit, they must themselves be
   patterns of purity. Meaner people may also apply it to themselves. Let
   none give their strength to that which destroys souls. 2. Against
   drunkenness, v. 4, 5. He must not drink wine or strong drink to excess;
   he must never sit to drink, as they used to do in the day of their
   king, when the princes made him sick with bottles of wine, Hos. vii. 7.
   Whatever temptation he might be in from the excellency of the wine, or
   the charms of the company, he must deny himself, and be strictly sober,
   considering, (1.) The indecency of drunkenness in a king. However some
   may call it a fashionable accomplishment and entertainment, it is not
   for kings, O Lemuel! it is not for kings, to allow themselves that
   liberty; it is a disparagement to their dignity, and profanes their
   crown, by confusing the head that wears it; that which for the time
   unmans them does for the time unking them. Shall we say, They are gods?
   No, they are worse than the beasts that perish. All Christians are made
   to our God kings and priests, and must apply this to themselves. It is
   not for Christians, it is not for Christians, to drink to excess; they
   debase themselves if they do; it ill becomes the heirs of the kingdom
   and the spiritual priests, Lev. x. 9. (2.) The ill consequences of it
   (v. 5): Lest they drink away their understandings and memories, drink
   and forget the law by which they are to govern; and so, instead of
   doing good with their power, do hurt with it, and pervert or alter the
   judgment of all the sons of affliction, and, when they should right
   them, wrong them, and add to their affliction. It is a sad complaint
   which is made of the priests and prophets (Isa. xxviii. 7), that they
   have erred through wine, and through strong drink they are out of the
   way; and the effect is as bad in kings, who when they are drunk, or
   intoxicated with the love of wine, cannot but stumble in judgment.
   Judges must have clear heads, which those cannot have who so often make
   themselves giddy, and incapacitate themselves to judge of the most
   common things.

   III. The counsel she gives him to do good. 1. He must do good with his
   wealth. Great men must not think that they have their abundance only
   that out of it they may made provision for the flesh, to fulfil the
   lusts of it, and may the more freely indulge their own genius; no, but
   that with it they may relieve such as are in distress, v. 6, 7. "Thou
   hast wine or strong drink at command; instead of doing thyself hurt
   with it, do others good with it; let those have it that need it." Those
   that have wherewithal must not only give bread to the hungry and water
   to the thirsty, but they must give strong drink to him that is ready to
   perish through sickness or pain and wine to those that are melancholy
   and of heavy heart; for it was appointed to cheer and revive the
   spirits, and make glad the heart (as it does where there is need of
   it), not to burden and oppress the spirits, as it does where there is
   no need of it. We must deny ourselves in the gratifications of sense,
   that we may have to spare for the relief of the miseries of others, and
   be glad to see our superfluities and dainties better bestowed upon
   those whom they will be a real kindness to than upon ourselves whom
   they will be a real injury to. Let those that are ready to perish drink
   soberly, and it will be a means so to revive their drooping spirits
   that they will forget their poverty for the time and remember their
   misery no more, and so they will be the better able to bear it. The
   Jews say that upon this was grounded the practice of giving a
   stupifying drink to condemned prisoners when they were going to
   execution, as they did to our Saviour. But the scope of the place is to
   show that wine is a cordial, and therefore to be used for want and not
   for wantonness, by those only that need cordials, as Timothy, who is
   advised to drink a little wine, only for his stomach's sake and his
   often infirmities, 1 Tim. v. 23. 2. He must do good with his power, his
   knowledge, and interest, must administer justice with care, courage,
   and compassion, v. 8, 9. (1.) He must himself take cognizance of the
   causes his subjects have depending in his courts, and inspect what his
   judges and officers do, that he may support those that do their duty,
   and lay those aside that neglect it or are partial. (2.) He must, in
   all matters that come before him, judge righteously, and, without fear
   of the face of man, boldly pass sentence according to equity: Open thy
   mouth, which denotes the liberty of speech that princes and judges
   ought to use in passing sentence. Some observe that only wise men open
   their mouths, for fools have their mouths always open, are full of
   words. (3.) He must especially look upon himself as obliged to be the
   patron of oppressed innocency. The inferior magistrates perhaps had not
   zeal and tenderness enough to plead the cause of the poor and needy;
   therefore the king himself must interpose, and appear as an advocate,
   [1.] For those that were unjustly charged with capital crimes, as
   Naboth was, that were appointed to destruction, to gratify the malice
   either of a particular person or of a party. It is a case which it well
   befits a king to appear in, for the preserving of innocent blood. [2.]
   For those that had actions unjustly brought against them, to defraud
   them of their right, because they were poor and needy, and unable to
   defend it, not having wherewithal to fee counsel; in such a case also
   kings must be advocates for the poor. Especially, [3.] For those that
   were dumb, and knew not how to speak for themselves, either through
   weakness or fear, or being over-talked by the prosecutor or over-awed
   by the court. It is generous to speak for those that cannot speak for
   themselves, that are absent, or have not words at command, or are
   timorous. Our law appoints the judge to be of counsel for the prisoner.

The Virtuous Woman.

   10 Who can find a virtuous woman? for her price is far above rubies.
   11 The heart of her husband doth safely trust in her, so that he shall
   have no need of spoil.   12 She will do him good and not evil all the
   days of her life.   13 She seeketh wool, and flax, and worketh
   willingly with her hands.   14 She is like the merchants' ships; she
   bringeth her food from afar.   15 She riseth also while it is yet
   night, and giveth meat to her household, and a portion to her maidens.
     16 She considereth a field, and buyeth it: with the fruit of her
   hands she planteth a vineyard.   17 She girdeth her loins with
   strength, and strengtheneth her arms.   18 She perceiveth that her
   merchandise is good: her candle goeth not out by night.   19 She layeth
   her hands to the spindle, and her hands hold the distaff.   20 She
   stretcheth out her hand to the poor; yea, she reacheth forth her hands
   to the needy.   21 She is not afraid of the snow for her household: for
   all her household are clothed with scarlet.   22 She maketh herself
   coverings of tapestry; her clothing is silk and purple.   23 Her
   husband is known in the gates, when he sitteth among the elders of the
   land.   24 She maketh fine linen, and selleth it; and delivereth
   girdles unto the merchant.   25 Strength and honour are her clothing;
   and she shall rejoice in time to come.   26 She openeth her mouth with
   wisdom; and in her tongue is the law of kindness.   27 She looketh well
   to the ways of her household, and eateth not the bread of idleness.
   28 Her children arise up, and call her blessed; her husband also, and
   he praiseth her.   29 Many daughters have done virtuously, but thou
   excellest them all.   30 Favour is deceitful, and beauty is vain: but a
   woman that feareth the Lord, she shall be praised.   31 Give her of the
   fruit of her hands; and let her own works praise her in the gates.

   This description of the virtuous woman is designed to show what wives
   the women should make and what wives the men should choose; it consists
   of twenty-two verses, each beginning with a letter of the Hebrew
   alphabet in order, as some of the Psalms, which makes some think it was
   no part of the lesson which Lemuel's mother taught him, but a poem by
   itself, written by some other hand, and perhaps had been commonly
   repeated among the pious Jews, for the ease of which it was made
   alphabetical. We have the abridgment of it in the New Testament (1 Tim.
   ii. 9, 10; 1 Pet. iii. 1-6), where the duty prescribed to wives agrees
   with this description of a good wife; and with good reason is so much
   stress laid upon it, since it contributes as much as any one thing to
   the keeping up of religion in families, and the entail of it upon
   posterity, that the mothers be wise and good; and of what consequence
   it is to the wealth and outward prosperity of a house every one is
   sensible. He that will thrive must ask his wife leave. Here is,

   I. A general enquiry after such a one (v. 10), where observe, 1. The
   person enquired after, and that is a virtuous woman--a woman of
   strength (so the word is), though the weaker vessel, yet made strong by
   wisdom and grace, and the fear of God: it is the same word that is used
   in the character of good judges (Exod. xviii. 21), that they are able
   men, men qualified for the business to which they are called, men of
   truth, fearing God. So it follows, A virtuous woman is a woman of
   spirit, who has the command of her own spirit and knows how to manage
   other people's, one that is pious and industrious, and a help meet for
   a man. In opposition to this strength, we read of the weakness of the
   heart of an imperious whorish woman, Ezek. xvi. 30. A virtuous woman is
   a woman of resolution, who, having espoused good principles, is firm
   and steady to them, and will not be frightened with winds and clouds
   from any part of her duty. 2. The difficulty of meeting with such a
   one: Who can find her? This intimates that good women are very scarce,
   and many that seem to be so do not prove so; he that thought he had
   found a virtuous woman was deceived; Behold, it was Leah, and not the
   Rachel he expected. But he that designs to marry ought to seek
   diligently for such a one, to have this principally in his eye, in all
   his enquiries, and to take heed that he be not biassed by beauty or
   gaiety, wealth or parentage, dressing well or dancing well; for all
   these may be and yet the woman not be virtuous, and there is many a
   woman truly virtuous who yet is not recommended by these advantages. 3.
   The unspeakable worth of such a one, and the value which he that has
   such a wife ought to put upon her, showing it by his thankfulness to
   God and his kindness and respect to her, whom he must never think he
   can do too much for. Her price is far above rubies, and all the rich
   ornaments with which vain women adorn themselves. The more rare such
   good wives are the more they are to be valued.

   II. A particular description of her and of her excellent
   qualifications.

   1. She is very industrious to recommend herself to her husband's esteem
   and affection. Those that are good really will be good relatively. A
   good woman, if she be brought into the marriage state, will be a good
   wife, and make it her business to please her husband, 1 Cor. vii. 34.
   Though she is a woman of spirit herself, yet her desire is to her
   husband, to know his mind, that she may accommodate herself to it, and
   she is willing that he should rule over her. (1.) She conducts herself
   so that he may repose an entire confidence in her. He trusts in her
   chastity, which she never gave him the least occasion to suspect or to
   entertain any jealousy of; she is not morose and reserved, but modest
   and grave, and has all the marks of virtue in her countenance and
   behaviour; her husband knows it, and therefore his heart doth safely
   trust in her; he is easy, and makes her so. He trusts in her conduct,
   that she will speak in all companies, and act in all affairs, with
   prudence and discretion, so as not to occasion him either damage or
   reproach. He trusts in her fidelity to his interests, and that she will
   never betray his counsels nor have any interest separate from that of
   his family. When he goes abroad, to attend the concerns of the public,
   he can confide in her to order all his affairs at home, as well as if
   he himself were there. She is a good wife that is fit to be trusted,
   and he is a good husband that will leave it to such a wife to manage
   for him. (2.) She contributes so much to his content and satisfaction
   that he shall have no need of spoil; he needs not be griping and
   scraping abroad, as those must be whose wives are proud and wasteful at
   home. She manages his affairs so that he is always before-hand, has
   such plenty of his own that he is in no temptation to prey upon his
   neighbours. He thinks himself so happy in her that he envies not those
   who have most of the wealth of this world; he needs it not, he has
   enough, having such a wife. Happy the couple that have such a
   satisfaction as this in each other! (3.) She makes it her constant
   business to do him good, and is afraid of doing any thing, even through
   inadvertency, that may turn to his prejudice, v. 12. She shows her love
   to him, not by a foolish fondness, but by prudent endearments,
   accommodating herself to his temper, and not crossing him, giving him
   good words, and not bad ones, no, not when he is out of humour,
   studying to make him easy, to provide what is fit for him both in
   health and sickness, and attending him with diligence and tenderness
   when any thing ails him; nor would she, no, not for the world, wilfully
   do any thing that might be a damage to his person, family, estate, or
   reputation. And this is her care all the days of her life; not at first
   only, or now and then, when she is in a good humour, but perpetually;
   and she is not weary of the good offices she does him: She does him
   good, not only all the days of his life, but of her own too; if she
   survive him, still she is doing him good in her care of his children,
   his estate, and good name, and all the concerns he left behind him. We
   read of kindness shown, not only to the living, but to the dead, Ruth
   ii. 20. (4.) She adds to his reputation in the world (v. 23): Her
   husband is known in the gates, known to have a good wife. By his wise
   counsels, and prudent management of affairs, it appears that he has a
   discreet companion in his bosom, by conversation with whom he improves
   himself. By his cheerful countenance and pleasant humour it appears
   that he has an agreeable wife at home; for many that have not have
   their tempers strangely soured by it. Nay, by his appearing clean and
   neat in his dress, every thing about him decent and handsome, yet not
   gaudy, one may know he has a good wife at home, that takes care of his
   clothes.

   2. She is one that takes pains in the duty of her place and takes
   pleasure in it. This part of her character is much enlarged upon here.
   (1.) She hates to sit still and do nothing: She eats not the bread of
   idleness, v. 27. Though she needs not work for her bread (she has an
   estate to live upon), yet she will not eat it in idleness, because she
   knows that we were none of us sent into this world to be idle, that
   when we have nothing to do the devil will soon find us something to do,
   and that it is not fit that those who will not labour should eat. Some
   eat and drink because they can find themselves nothing else to do, and
   needless visits must be received with fashionable entertainments; these
   are eating the bread of idleness, which she has no relish for, for she
   neither gives nor receives idle visits nor idle talk. (2.) She is
   careful to fill up time, that none of that be lost. When day-light is
   done, she does not then think it time to lay by her work, as those are
   forced to do whose business lies abroad in the fields (Ps. civ. 23),
   but her business lying within-doors, and her work worth candle-light,
   with that she lengthens out the day; and her candle goes not out by
   night, v. 18. It is a mercy to have candle-light to supply the want of
   day-light, and a duty, having that advantage, to improve it. We say of
   an elaborate piece, It smells of the lamp. (3.) She rises early, while
   it is yet night (v. 15), to give her servants their breakfast, that
   they may be ready to go cheerfully about their work as soon as the day
   breaks. She is none of those who sit up playing at cards, or dancing,
   till midnight, till morning, and then lie in bed till noon. No; the
   virtuous woman loves her business better than her ease or her pleasure,
   is in care to be found in the way of her duty every hour of the day,
   and has more true satisfaction in having given meat to her household
   betimes in the morning than those can have in the money they have won,
   much more in what they have lost, who sat up all night at play. Those
   that have a family to take care of should not love their bed too well
   in a morning. (4.) She applies herself to the business that is proper
   for her. It is not in a scholar's business, or statesman's business, or
   husbandman's business, that she employs herself, but in women's
   business: She seeks wool and flax, where she may have the best of each
   at the best hand, and cheapest; she has a stock of both by her, and
   every thing that is necessary to the carrying on both of the woollen
   and the linen manufacture (v. 13), and with this she does not only set
   the poor on work, which is a very good office, but does herself work,
   and work willingly, with her hands; she works with the counsel or
   delight of her hands (so the word is); she goes about it cheerfully and
   dexterously, lays not only her hand, but her mind to it, and goes on in
   it without weariness in well-doing. She lays her own hands to the
   spindle, or spinning-wheel, and her hands hold the distaff (v. 19), and
   she does not reckon it either an abridgment of her liberty or a
   disparagement to her dignity, or at all inconsistent with her repose.
   The spindle and the distaff are here mentioned as her honour, while the
   ornaments of the daughters of Zion are reckoned up to their reproach,
   Isa. ii. 18, &c. (5.) She does what she does with all her might, and
   does not trifle in it (v. 17); She girds her loins with strength and
   strengthens her arms; she does not employ herself in sitting work only,
   or in that which is only the nice performance of the fingers (there are
   works that are scarcely one remove from doing nothing); but, if there
   be occasion, she will go through with work that requires all the
   strength she has, which she will use as one that knows it is the way to
   have more.

   3. She is one that makes what she does to turn to a good account, by
   her prudent management of it. She does not toil all night and catch
   nothing; no, she herself perceives that her merchandise is good (v.
   18); she is sensible that in all her labour there is profit, and that
   encourages her to go on in it. She perceives that she can make things
   herself better and cheaper than she can buy them; she finds by
   observation what branch of her employment brings in the best returns,
   and to that she applies herself most closely. (1.) She brings in
   provisions of all things necessary and convenient for her family, v.
   14. No merchants' ships, no, not Solomon's navy, ever made a more
   advantageous return than her employments do. Do they bring in foreign
   commodities with the effects they export? So does she with the fruit of
   her labours. What her own ground does not produce she can furnish
   herself with, if she have occasion for it, by exchanging her own goods
   for it; and so she brings her food from afar. Not that she values
   things the more for their being far-fetched, but, if they be ever so
   far off, if she must have them she knows how to come by them. (2.) She
   purchases lands, and enlarges the demesne of the family (v. 16): She
   considers a field, and buys it. She considers what an advantage it will
   be to the family and what a good account it will turn to, and therefore
   she buys it; or, rather, though she have ever so much mind to it she
   will not buy it till she has first considered it, whether it be worth
   her money, whether she can afford to take so much money out of her
   stock as must go to purchase it, whether the title be good, whether the
   ground will answer the character given of it, and whether she has money
   at command to pay for it. Many have undone themselves by buying without
   considering; but those who would make advantageous purchases must
   consider, and then buy. She also plants a vineyard, but it is with the
   fruit of her hands; she does not take up money, or run into debt, to do
   it, but she does it with what she can spare out of the gains of her own
   housewifery. Men should not lay out any thing upon superfluities, till,
   by the blessing of God upon their industry, they have got before-hand,
   and can afford it; and then the fruit of the vineyard is likely to be
   doubly sweet, when it is the fruit of honest industry. (3.) She
   furnishes her house well and has good clothing for herself and her
   family (v. 22): She makes herself coverings of tapestry to hang her
   rooms, and she may be allowed to use them when they are of her own
   making. Her own clothing is rich and fine: it is silk and purple,
   according to her place and rank. Though she is not so vain as to spend
   much time in dressing herself, nor makes the putting on of apparel her
   adorning, nor values herself upon it, yet she has rich clothes and puts
   them on well. The senator's robes which her husband wears are of her
   own spinning, and they look better and wear better than any that are
   bought. She also gets good warm clothing for her children, and her
   servants' liveries. She needs not fear the cold of the most pinching
   winter, for she and her family are well provided with clothes,
   sufficient to keep out cold, which is the end chiefly to be aimed at in
   clothing: All her household are clothed in scarlet, strong cloth and
   fit for winter, and yet rich and making a good appearance. They are all
   double clothed (so some read it), have change of raiment, a winter suit
   and a summer suit. (4.) She trades abroad. She makes more than she and
   her household have occasion for; and therefore, when she has
   sufficiently stocked her family, she sells fine linen and girdles to
   the merchants (v. 24), who carry them to Tyre, the mart of the nations,
   or some other trading city. Those families are likely to thrive that
   sell more than they buy; as it is well with the kingdom when abundance
   of its home manufactures are exported. It is no disgrace to those of
   the best quality to sell what they can spare, nor to deal in trade and
   send ventures by sea. (5.) She lays up for hereafter: She shall rejoice
   in time to come, having laid in a good stock for her family, and having
   good portions for her children. Those that take pains when they are in
   their prime will have the pleasure and joy of it when they are old,
   both in reflecting upon it and in reaping the benefit of it.

   4. She takes care of her family and all the affairs of it, gives meat
   to her household (v. 15), to every one his portion of meat in due
   season, so that none of her servants have reason to complain of being
   kept short or faring hard. She gives also a portion (an allotment of
   work, as well as meat) to her maidens; they shall all of them know
   their business and have their task. She looks well to the ways of her
   household (v. 27); she inspects the manners of all her servants, that
   she may check what is amiss among them, and oblige them all to behave
   properly and do their duty to God and one another, as well as to her;
   as Job, who put away iniquity far from his tabernacle, and David, who
   would suffer no wicked thing in his house. She does not intermeddle in
   the concerns of other people's houses; she thinks it enough for her to
   look well to her own.

   5. She is charitable to the poor, v. 20. She is as intent upon giving
   as she is upon getting; she often serves the poor with her own hand,
   and she does if freely, cheerfully, and very liberally, with an
   out-stretched hand. Nor does she relieve her poor neighbours only, and
   those that are nigh at hand, but she reaches forth her hands to the
   needy that are at a distance, seeking opportunities to do good and to
   communicate, which is as good housewifery as any thing she does.

   6. She is discreet and obliging in all her discourse, not talkative,
   censorious, nor peevish, as some are, that know how to take pains; no,
   she opens her mouth with wisdom; when she does speak, it is with a
   great deal of prudence and very much to the purpose; you may perceive
   by every word she says how much she governs herself by the rules of
   wisdom. She not only takes prudent measures herself, but gives prudent
   advice to others; and this not as assuming the authority of a dictator,
   but with the affection of a friend and an obliging air: In her tongue
   is the law of kindness; all she says is under the government of that
   law. The law of love and kindness is written in the heart, but it shows
   itself in the tongue; if we are kindly affectioned one to another, it
   will appear by affectionate expression. It is called a law of kindness,
   because it gives law to others, to all she converses with. Her wisdom
   and kindness together put a commanding power into all she says; they
   command respect, they command compliance. How forcible are right words!
   In her tongue is the law of grace, or mercy (so some read it),
   understanding it of the word and law of God, which she delights to talk
   of among her children and servants. She is full of pious religious
   discourse, and manages it prudently, which shows how full her heart is
   of another world even when her hands are most busy about this world.

   7. That which completes and crowns her character is that she fears the
   Lord, v. 30. With all those good qualities she lacks not that one thing
   needful; she is truly pious, and, in all she does, is guided and
   governed by principles of conscience and a regard to God; this is that
   which is here preferred far before beauty; that is vain and deceitful;
   all that are wise and good account it so, and value neither themselves
   nor others on it. Beauty recommends none to God, nor is it any certain
   indication of wisdom and goodness, but it has deceived many a man who
   has made his choice of a wife by it. There may be an impure deformed
   soul lodged in a comely and beautiful body; nay, many have been exposed
   by their beauty to such temptations as have been the ruin of their
   virtue, their honour, and their precious souls. It is a fading thing at
   the best, and therefore vain and deceitful. A fit of sickness will
   stain and sully it in a little time; a thousand accidents may blast
   this flower in its prime; old age will certainly wither it and death
   and the grave consume it. But the fear of God reigning in the heart is
   the beauty of the soul; it recommends those that have it to the favour
   of God, and is, in his sight, of great price; it will last for ever,
   and bid defiance to death itself, which consumes the beauty of the
   body, but consummates the beauty of the soul.

   III. The happiness of this virtuous woman.

   1. She has the comfort and satisfaction of her virtue in her own mind
   (v. 25): Strength and honour are her clothing, in which she wraps
   herself, that is, enjoys herself, and in which she appears to the
   world, and so recommends herself. She enjoys a firmness and constancy
   of mind, has spirit to bear up under the many crosses and
   disappointments which even the wise and virtuous must expect to meet
   with in this world; and this is her clothing, for defence as well as
   decency. She deals honourably with all, and she has the pleasure of
   doing so, and shall rejoice in time to come; she shall reflect upon it
   with comfort, when she comes to be old, that she was not idle or
   useless when she was young. In the day of death it will be a pleasure
   to her to think that she has lived to some good purpose. Nay, she shall
   rejoice in an eternity to come; she shall be recompensed for her
   goodness with fulness of joy and pleasures for evermore.

   2. She is a great blessing to her relations, v. 28. (1.) Her children
   grow up in her place, and they call her blessed. They give her their
   good word, they are themselves a commendation to her, and they are
   ready to give great commendations of her; they pray for her, and bless
   God that they had such a good mother. It is a debt which they owe her,
   a part of that honour which the fifth commandment requires to be paid
   to father and mother; and it is a double honour that is due to a good
   father and a good mother. (2.) Her husband thinks himself so happy in
   her that he takes all occasions to speak well of her, as one of the
   best of women. It is no indecency at all, but a laudable instance of
   conjugal love, for husbands and wives to give one another their due
   praises.

   3. She gets the good word of all her neighbours, as Ruth did, whom all
   the city of her people knew to be a virtuous woman, Ruth iii. 11.
   Virtue will have its praise, Phil. iv. 8. A woman that fears the Lord,
   shall have praise of God (Rom. ii. 29) and of men too. It is here
   shown, (1.) That she shall be highly praised (v. 29): Many have done
   virtuously. Virtuous women, it seems, are precious jewels, but not such
   rare jewels as was represented v. 10. There have been many, but such a
   one as this cannot be paralleled. Who can find her equal? She excels
   them all. Note, Those that are good should aim and covet to excel in
   virtue. Many daughters, in their father's house, and in the single
   state, have done virtuously, but a good wife, if she be virtuous,
   excels them all, and does more good in her place than they can do in
   theirs. Or, as some explain it, A man cannot have his house so well
   kept by good daughters, as by a good wife. (2.) That she shall be
   incontestably praised, without contradiction, v. 31. Some are praised
   above what is their due, but those that praise her do but give her of
   the fruit of her hands; they give her that which she has dearly earned
   and which is justly due to her; she is wronged if she have it not.
   Note, Those ought to be praised the fruit of whose hands is
   praise-worthy. The tree is known by its fruits, and therefore, if the
   fruit be good, the tree must have our good word. If her children be
   dutiful and respectful to her, and conduct themselves as they ought,
   they then give her the fruit of her hands; she reaps the benefit of all
   the care she has taken of them, and thinks herself well paid. Children
   must thus study to requite their parents, and this is showing piety at
   home, 1 Tim. v. 4. But, if men be unjust, the thing will speak itself,
   her own works will praise her in the gates, openly before all the
   people. [1.] She leaves it to her own works to praise her, and does not
   court the applause of men. Those are none of the truly virtuous women
   that love to hear themselves commended. [2.] Her own works will praise
   her; if her relations and neighbours altogether hold their peace, her
   good works will proclaim her praise. The widows gave the best encomium
   of Dorcas when they showed the coats and garments she had made for the
   poor, Acts ix. 39. [3.] The least that can be expected from her
   neighbours is that they should let her own works praise her, and do
   nothing to hinder them. Those that do that which is good, let them have
   praise of the same ( Rom. xiii. 3) and let us not enviously say, or do,
   any thing to the diminishing of it, but be provoked by it to a holy
   emulation. Let none have an ill report from us, that have a good report
   even of the truth itself. Thus is shut up this looking-glass for
   ladies, which they are desired to open and dress themselves by; and, if
   they do so, their adorning will be found to praise, and honour, and
   glory, at the appearing of Jesus Christ.
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   Twenty chapters of the book of Proverbs (beginning with ch. x. and
   ending with ch. xxix.), consisting mostly of entire sentences in each
   verse, could not well be reduced to proper heads, and the contents of
   them gathered; I have therefore here put the contents of all these
   chapters together, which perhaps may be of some use to those who desire
   to see at once all that is said of any one head in these chapters. Some
   of the verses, perhaps, I have not put under the same heads that
   another would have put them under, but the most of them fall (I hope)
   naturally enough to the places I have assigned them.
    1. Of the comfort, or grief, parents have in their children, according
       as they are wise or foolish, godly or ungodly, ch. x. 1; xv. 20;
       xvii. 21, 25; xix. 13, 26; xxiii. 15, 16, 24, 25; xxvii. 11; xxix.
       3.
    2. Of the world's insufficiency, and religion's sufficiency, to make
       us happy (ch. x. 2, 3; xi. 4) and the preference to be therefore
       given to the gains of virtue above those of this world, ch. xv. 16,
       17; xvi. 8, 16; xvii. 1; xix. 1; xxviii. 6, 11.
    3. Of slothfulness and diligence, ch. x. 4, 26; xii. 11, 24, 27; xiii.
       4, 23; xv. 19; xvi. 26; xviii. 9; xix. 15, 24; xx. 4, 13; xxi. 5,
       25, 26; xxii. 13, 29; xxiv. 30-34; xxvi. 13-16; xxvii. 18, 23, 27;
       xxviii. 19. Particularly the improving or neglecting opportunities,
       ch. vi. 6; x. 5.
    4. The happiness of the righteous, and the misery of the wicked, ch.
       x. 6, 9, 16, 24, 25, 27-30; xi. 3, 5-8, 18-21, 31; xii. 2, 3, 7,
       13, 14, 21, 26, 28; xiii. 6, 9, 14, 15, 21, 22, 25; xiv. 11, 14,
       19, 32; xv. 6, 8, 9, 24, 26, 29; xx. 7; xxi. 12, 15, 16, 18, 21;
       xxii. 12; xxviii. 10, 18; xxix. 6.
    5. Of honour and dishonour, ch. x. 7; xii. 8, 9; xviii. 3; xxvi. 1;
       xxvii. 21. And of vain-glory, ch. xxv. 14, 27; xxvii. 2.
    6. The wisdom of obedience, and folly of disobedience, ch. x. 8, 17;
       xii. 1, 15; xiii. 1, 13, 18; xv. 5, 10, 12, 31, 32; xix. 16;
       xxviii. 4, 7, 9.
    7. Of mischievousness and usefulness, ch. x. 10, 23; xi. 9-11, 23, 27;
       xii. 5, 6, 12, 18, 20; xiii. 2; xiv. 22; xvi. 29, 30; xvii. 11;
       xxi. 10; xxiv. 8; xxvi. 23, 27.
    8. The praise of wise and good discourse, and the hurt and shame of an
       ungoverned tongue, ch. x. 11, 13, 14, 20, 21, 31, 32; xi. 30; xiv.
       3; xv. 2, 4, 7, 23, 28; xvi. 20, 23, 24; xvii. 7; xviii. 4, 7, 20,
       21; xx. 15; xxi. 23; xxiii. 9; xxiv. 26; xxv. 11.
    9. Of love and hatred, peaceableness and contention, ch. x. 12; xv.
       17; xvii. 1, 9, 14, 19; xviii. 6, 17-19; xx. 3; xxv. 8; xxvi. 17,
       21; xxix. 9.
   10. Of the rich and poor, ch. x. 5, 22; xi. 28; xiii. 7, 8; xiv. 20,
       24; xviii. 11, 23; xix. 1, 4, 7, 22; xxii. 2, 7; xxviii. 6, 11;
       xxix. 13.
   11. Of lying, fraud, and dissimulation, and of truth and sincerity, ch.
       x. 18; xii. 17, 19, 22; xiii. 5; xvii. 4; xx. 14, 17; xxvi. 18, 19,
       24-26, 28.
   12. Of slandering, ch. x. 18; xvi. 27; xxv. 23.
   13. Of talkativeness and silence, ch. x. 19; xi. 12; xii. 23; xiii. 3;
       xvii. 27, 28; xxix. 11, 20.
   14. Of justice and injustice, ch. xi. 1; xiii. 16; xvi. 8, 11; xvii.
       15, 26; xviii. 5; xx. 10, 23; xxii. 28; xxiii. 10, 11; xxix. 24.
   15. Of pride and humility, ch. xi. 2; xiii. 10; xv. 25, 33; xvi. 5, 18,
       19; xviii. 12; xxi. 4; xxv. 6, 7; xxviii. 25; xxix. 23.
   16. Of despising and respecting others, ch. xi. 12; xiv. 21.
   17. Of tale-bearing, ch. xi. 13; xvi. 28; xviii. 8; xx. 19; xxvi. 20,
       22.
   18. Of rashness and deliberation, ch. xi. 14; xv. 22; xviii. 13; xix.
       2; xx. 5, 18; xxi. 29; xxii. 3; xxv. 8-10.
   19. Of suretiship, ch. xi. 15; xvii. 18; xx. 16; xxii. 26, 27; xxvii.
       13.
   20. Of good and bad women, or wives, ch. xi. 16, 22; xii. 4; xiv. 1;
       xviii. 22; xix. 13, 14; xxi. 9, 19; xxv. 24; xxvii. 15, 16.
   21. Of mercifulness and unmercifulness, ch. xi. 17; xii. 10; xiv. 21;
       xix. 17; xxi. 13.
   22. Of charity to the poor, and uncharitableness, ch. xi. 24-26; xiv.
       31; xvii. 5; xxii. 9, 16, 22, 23; xxviii. 27; xxix. 7.
   23. Of covetousness and contentment, ch. xi. 29; xv. 16, 17, 27; xxiii.
       4, 5.
   24. Of anger and meekness, ch. xii. 16; xiv. 17, 29; xv. 1, 18; xvi.
       32; xvii. 12, 26; xix. 11, 19; xxii. 24, 25; xxv. 15, 28; xxvi. 21;
       xxix. 22.
   25. Of melancholy and cheerfulness, ch. xii. 25; xiv. 10, 13; xv. 13,
       15; xvii. 22; xviii. 14; xxv. 20, 25.
   26. Of hope and expectation, ch. xiii. 12, 19.
   27. Of prudence and foolishness, ch. xiii. 16; xiv. 8, 18, 33; xv. 14,
       21; xvi. 21, 22; xvii. 24; xviii. 2, 15; xxiv. 3-7; vii. 27; xxvi.
       6-11; xxviii. 5.
   28. Of treachery and fidelity, ch. xiii. 17; xxv. 13, 19.
   29. Of good and bad company, ch. xiii. 20; xiv. 7; xxviii. 7; xxix. 3.
   30. Of the education of children, ch. xiii. 24; xix. 18; xx. 11; xxii.
       6, 15; xxiii. 12; xiv. 14; xxix. 15, 17.
   31. Of the fear of the Lord, ch. xiv. 2, 26, 27; xv. 16, 33; xvi. 6;
       xix. 23; xxii. 4; xxiii. 17, 18.
   32. Of true and false witness-bearing, ch. xiv. 5, 25; xix. 5, 9, 28;
       xxi. 28; xxiv. 28; xxv. 18.
   33. Of scorners, ch. xiv. 6, 9; xxi. 24; xxii. 10; xxiv. 9; xxix. 9.
   34. Of credulity and caution, ch. xiv. 15, 16; xxvii. 12.
   35. Of kings and their subjects, ch. xiv. 28, 34, 35; xvi. 10, 12-15;
       xix. 6, 12; xx. 2, 8, 26, 28; xxii. 11; xxiv. 23-25; xxx. 2-5;
       xxviii. 2, 3, 15, 16; xxix. 5, 12, 14, 26.
   36. Of envy, especially envying sinners, ch. xiv. 30; xxiii. 17, 18;
       xxiv. 1, 2, 19, 20; xxvii. 4.
   37. Of God's omniscience, and his universal providence, ch. xv. 3, 11;
       xvi. 1, 4, 9, 33; xvii. 3; xix. 21; xx. 12, 24; xxi. 1, 30, 31;
       xxix. 26.
   38. Of a good and ill name, ch. xv. 30; xxii. 1.
   39. Of men's good opinion of themselves, ch. xiv. 12; xvi. 2, 25; xx.
       6; xxi. 2; xxvi. 12; xxviii. 26.
   40. Of devotion towards God, and dependence on him, ch. xvi. 3; xviii.
       10; xxiii. 26; xxvii. 1; xxviii. 25; xxix. 25.
   41. Of the happiness of God's favour, ch. xvi. 7; xxix. 26.
   42. Excitements to get wisdom, ch. xvi. 16; xviii. 1; xix. 8, 20; xxii.
       17-21; xxiii. 15, 16, 22-25; xxiv. 13, 14; xxvii. 11.
   43. Cautions against temptations, ch. xvi. 17; xxix. 27.
   44. Of old age and youth, ch. xvi. 31; xvii. 6; xx. 29.
   45. Of servants, ch. xvii. 2; xix. 10; xxix. 19, 21.
   46. Of bribery, ch. xvii. 8, 23; xviii. 16; xxi. 14; xxviii. 21.
   47. Of reproof and correction, ch. xvii. 10; xix. 25, 29; xx. 30; xxi.
       11; xxv. 12; xxvi. 3; xxvii. 5, 6, 22; xxviii. 23; xxix. 1.
   48. Of ingratitude, ch. xvii. 13.
   49. Of friendship, ch. xvii. 17; xviii. 24; xxvii. 9, 10, 14, 17.
   50. Of sensual pleasures, ch. xxi. 17; xxiii. 1-3, 6-8, 19-21; xxvii.
       7.
   51. Of drunkenness, ch. xx. 1; xxiii. 23, 29-35.
   52. Of the universal corruption of nature, ch. xx. 9.
   53. Of flattery, ch. xx. 19; xxvi. 28; xxviii. 23; xxix. 5.
   54. Of undutiful children, ch. xx. 20; xxviii. 24.
   55. Of the short continuance of what is ill-gotten, ch. xx. 21; xxi. 6,
       7; xxii. 8; xxviii. 8.
   56. Of revenge, ch. xx. 22; xxiv. 17, 18, 29.
   57. Of sacrilege, ch. xx. 25.
   58. Of conscience, ch. xx. 27; xxvii. 19.
   59. Of the preference of moral duties before ceremonial, ch. xv. 8;
       xxi. 3, 27.
   60. Of prodigality and wastefulness, ch. xxi. 20.
   61. The triumphs of wisdom and godliness, ch. xxi. 22; xxiv. 15, 16.
   62. Of frowardness and tractableness, ch. xxii. 5.
   63. Of uncleanness, ch. xxii. 14; xxiii. 27, 28.
   64. Of fainting in affliction, ch. xxiv. 10.
   65. Of helping the distressed, ch. xiv. 11, 12.
   66. Of loyalty to the government, ch. xxiv. 21, 22.
   67. Of forgiving enemies, ch. xxv. 21, 22.
   68. Of causeless curse, ch. xxvi. 2.
   69. Of answering fools, ch. xxvi. 4, 5.
   70. Of unsettledness and unsatisfiedness, ch. xxvii. 8, 20.
   71. Of cowardliness and courage, ch. xxviii. 1.
   72. The people's interest in the character of their rulers, ch. xxviii.
       12, 28; xxix. 2, 16; xi. 10, 11.
   73. The benefit of repentance and holy fear, ch. xxviii. 13, 14.
   74. The punishment of murder, ch. xxviii. 17.
   75. Of hastening to be rich, ch. xxviii. 20, 22.
   76. The enmity of the wicked against the godly, ch. xxix. 10, 27.
   77. The necessity of the means of grace, ch. xxix. 18.
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     __________________________________________________________________

Ecclesiastes
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   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE BOOK OF

E C C L E S I A S T E S.
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   We are still among Solomon's happy men, his happy servants, that stood
   continually before him to hear his wisdom; and they are the choicest of
   all the dictates of his wisdom, such as were more immediately given by
   divine inspiration, that are here transmitted to us, not to be heard,
   as by them, but once, and then liable to be mistaken or forgotten, and
   by repetition to lose their beauty, but to be read, reviewed, revolved,
   and had in everlasting remembrance. The account we have of Solomon's
   apostasy from God, in the latter end of his reign (1 Kings xi. 1), is
   the tragical part of his story; we may suppose that he spoke his
   Proverbs in the prime of his time, while he kept his integrity, but
   delivered his Ecclesiastes when he had grown old (for of the burdens
   and decays of age he speaks feelingly ch. xii.), and was, by the grace
   of God, recovered from his backslidings. There he dictated his
   observations; here he wrote his own experiences; this is what days
   speak, and wisdom which the multitude of years teaches. The title of
   the book and the penman we shall meet with in the first verse, and
   therefore shall here only observe,

   I. That it is a sermon, a sermon in print; the text is (ch. i. 2),
   Vanity of vanities, all is vanity; that is the doctrine too; it is
   proved at large by many arguments and an induction of particulars, and
   divers objections are answered, and in the close we have the use and
   application of all, by way of exhortation, to remember our Creator, to
   fear him, and to keep his commandments. There are indeed many things in
   this book which are dark and hard to be understood, and some things
   which men of corrupt minds wrest to their own destruction, for want of
   distinguishing between Solomon's arguments and the objections of
   atheists and epicures; but there is enough easy and plain to convince
   us (if we will admit the conviction) of the vanity of the world, and
   its utter insufficiency to make us happy, the vileness of sin, and its
   certain tendency to make us miserable, and of the wisdom of being
   religious, and the solid comfort and satisfaction that are to be had in
   doing our duty both to God and man. This should be intended in every
   sermon, and that is a good sermon by which these points are in any
   measure gained. II. That it is a penitential sermon, as some of David's
   psalms are penitential psalms; it is a recantation-sermon, in which the
   preacher sadly laments his own folly and mistake, in promising himself
   satisfaction in the things of this world, and even in the forbidden
   pleasures of sense, which now he finds more bitter than death. His fall
   is a proof of the weakness of man's nature: Let not the wise man glory
   in his wisdom, nor say, "I shall never be such a fool as to do so and
   so," when Solomon himself, the wisest of men, played the fool so
   egregiously; nor let the rich man glory in his riches, since Solomon's
   wealth was so great a snare to him, and did him a great deal more hurt
   than Job's poverty did him. His recovery is a proof of the power of
   God's grace, in bringing one back to God that has gone so far from him;
   it is a proof too of the riches of God's mercy in accepting him
   notwithstanding the many aggravations of his sin, pursuant to the
   promise made to David, that if his children should commit iniquity they
   should be corrected, but not abandoned and disinherited, 2 Sam. vii.
   14, 15. Let him therefore that thinks he stands take heed lest he fall;
   and let him that has fallen make haste to get up again, and not despair
   either of assistance or acceptance therein. III. That it is a practical
   profitable sermon. Solomon, being brought to repentance, resolves, like
   his father, to teach transgressors God's way (Ps. li. 13) and to give
   warning to all to take heed of splitting upon those rocks which had
   been fatal to him; and these were fruits meet for repentance. The
   fundamental error of the children of men, and that which is at the
   bottom of all their departures from God, is the same with that of our
   first parents, hoping to be as gods by entertaining themselves with
   that which seems good for food, pleasant to the eyes, and desirable to
   make one wise. Now the scope of this book is to show that this is a
   great mistake, that our happiness consists not in being as gods to
   ourselves, to have what we will and do what we will, but in having him
   that made us to be a God to us. The moral philosophers disputed much
   about man's felicity, or chief good. Various opinions they had about
   it; but Solomon, in this book, determines the question, and assures us
   that to fear God and to keep his commandments is the whole of man. He
   tried what satisfaction might be found in the wealth of the world and
   the pleasures of sense, and at last pronounced all vanity and vexation;
   yet multitudes will not take his word, but will make the same dangerous
   experiment, and it proves fatal to them. He, 1. Shows the vanity of
   those things in which men commonly look for happiness, as human
   learning and policy, sensual delight, honour and power, riches and
   great possessions. And then, 2. He prescribes remedies against the
   vexation of spirit that attends them. Though we cannot cure them of
   their vanity, we may prevent the trouble they give us, by sitting loose
   to them, enjoying them comfortable, but laying our expectations low
   from them, and acquiescing in the will of God concerning us in every
   event, especially by remembering God in the days of our youth, and
   continuing in his fear and service all our days, with an eye to the
   judgment to come.
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E C C L E S I A S T E S

  CHAP. I.

   In this chapter we have, I. The inscription, or title of the book, ver.
   1. II. The general doctrine of the vanity of the creature laid down
   (ver. 2) and explained, ver. 3. III. The proof of this doctrine, taken,
   1. From the shortness of human life and the multitude of births and
   burials in this life, ver. 4. 2. From the inconstant nature, and
   constant revolutions, of all the creatures, and the perpetual flux and
   reflux they are in, the sun, wind, and water, ver. 5-7. 3. From the
   abundant toil man has about them and the little satisfaction he has in
   them, ver. 8. 4. From the return of the same things again, which shows
   the end of all perfection, and that the stock is exhausted, ver. 9, 10.
   5. From the oblivion to which all things are condemned, ver. 11. IV.
   The first instance of the vanity of man's knowledge, and all the parts
   of learning, especially natural philosophy and politics. Observe, 1.
   The trial Solomon made of these, ver. 12, 13, 16, 17. 2. His judgment
   of them, that all is vanity, ver. 14. For, (1.) There is labour in
   getting knowledge, ver. 13. (2.) There is little good to be done with
   it, ver. 15. (3.) There is no satisfaction in it, ver. 18. And, if this
   is vanity and vexation, all other things in this world, being much
   inferior to it in dignity and worth, must needs be so too. A great
   scholar cannot be happy unless he be a true saint.

The Vanity of the World.

   1 The words of the Preacher, the son of David, king in Jerusalem.   2
   Vanity of vanities, saith the Preacher, vanity of vanities; all is
   vanity.   3 What profit hath a man of all his labour which he taketh
   under the sun?

   Here is, I. An account of the penman of this book; it was Solomon, for
   no other son of David was king of Jerusalem; but he conceals his name
   Solomon, peaceable, because by his sin he had brought trouble upon
   himself and his kingdom, had broken his peace with God and lost the
   peace of his conscience, and therefore was no more worthy of that name.
   Call me not Solomon, call me Marah, for, behold, for peace I had great
   bitterness. But he calls himself,

   1. The preacher, which intimates his present character. He is Koheleth,
   which comes from a word which signifies to gather; but it is of a
   feminine termination, by which perhaps Solomon intends to upbraid
   himself with his effeminacy, which contributed more than any thing to
   his apostasy; for it was to please his wives that he set up idols, Neh.
   xiii. 26. Or the word soul must be understood, and so Koheleth is,

   (1.) A penitent soul, or one gathered, one that had rambled and gone
   astray like a lost sheep, but was now reduced, gathered in from his
   wanderings, gathered home to his duty, and come at length to himself.
   The spirit that was dissipated after a thousand vanities is now
   collected and made to centre in God. Divine grace can make great
   sinners great converts, and renew even those to repentance who, after
   they had known the way of righteousness, turned aside from it, and heal
   their backslidings, though it is a difficult case. It is only the
   penitent soul that God will accept, the heart that is broken, not the
   head that is bowed down like a bulrush only for a day, David's
   repentance, not Ahab's. And it is only the gathered soul that is the
   penitent soul, that comes back from its by-paths, that no longer
   scatters its way to the strangers (Jer. iii. 13), but is united to fear
   God's name. Out of the abundance of the heart the mouth will speak, and
   therefore we have here the words of the penitent, and those published.
   If eminent professors of religion fall into gross sin, they are
   concerned, for the honour of God and the repairing of the damage they
   have done to his kingdom, openly to testify their repentance, that the
   antidote may be administered as extensively as the poison.

   (2.) A preaching soul, or one gathering. Being himself gathered to the
   congregation of saints, out of which he had by his sin thrown himself,
   and being reconciled to the church, he endeavours to gather others to
   it that had gone astray like him, and perhaps were led astray by his
   example. He that has done any thing to seduce his brother ought to do
   all he can to restore him. Perhaps Solomon called together a
   congregation of his people, as he had done at the dedication of the
   temple (1 Kings viii. 2), so now at the rededicating of himself. In
   that assembly he presided as the people's mouth to God in prayer (v.
   12); in this as God's mouth to them in preaching. God by his Spirit
   made him a preacher, in token of his being reconciled to him; a
   commission is a tacit pardon. Christ sufficiently testifies his
   forgiving Peter by committing his lambs and sheep to his trust.
   Observe, Penitents should be preachers; those that have taken warning
   themselves to turn and live should give warning to others not to go on
   and die. When thou art converted strengthen thy brethren. Preachers
   must be preaching souls, for that only is likely to reach to the heart
   that comes from the heart. Paul served God with his spirit in the
   gospel of his Son, Rom. i. 9.

   2. The son of David. His taking this title intimates, (1.) That he
   looked upon it as a great honour to be the son of so good a man, and
   valued himself very much upon it. (2.) That he also looked upon it as a
   great aggravation of his sin that he had such a father, who had given
   him a good education and put up many a good prayer for him; it cuts him
   to the heart to think that he should be a blemish and disgrace to the
   name and family of such a one as David. It aggravated the sin of
   Jehoiakim that he was the son of Josiah, Jer. xxii. 15-17. (3.) That
   his being the son of David encouraged him to repent and hope for mercy,
   for David had fallen into sin, by which he should have been warned not
   to sin, but was not; but David repented, and therein he took example
   from him and found mercy as he did. Yet this was not all; he was that
   son of David concerning whom God had said that though he would chasten
   his transgression with the rod, yet he would not break his covenant
   with him, Ps. lxxxix. 34. Christ, the great preacher, was the Son of
   David.

   3. King of Jerusalem. This he mentions, (1.) As that which was a very
   great aggravation of his sin. He was a king. God had done much for him,
   in raising him to the throne, and yet he had so ill requited him; his
   dignity made the bad example and influence of his sin the more
   dangerous, and many would follow his pernicious ways; especially as he
   was king of Jerusalem, the holy city, where God's temple was, and of
   his own building too, where the priests, the Lord's ministers, were,
   and his prophets who had taught him better things. (2.) As that which
   might give some advantage to what he wrote, for where the word of a
   king is there is power. He thought it no disparagement to him, as a
   king, to be a preacher; but the people would regard him the more as a
   preacher because he was a king. If men of honour would lay out
   themselves to do good, what a great deal of good might they do! Solomon
   looked as great in the pulpit, preaching the vanity of the world, as in
   his throne of ivory, judging.

   The Chaldee-paraphrase (which, in this book, makes very large additions
   to the text, or comments upon it, all along) gives this account of
   Solomon's writing this book, That by the spirit of prophecy he foresaw
   the revolt of the ten tribes from his son, and, in process of time, the
   destruction of Jerusalem and the house of the sanctuary, and the
   captivity of the people, in the foresight of which he said, Vanity of
   vanities, all is vanity; and to that he applies many passages in this
   book.

   II. The general scope and design of the book. What is it that this
   royal preacher has to say? That which he aims at is, for the making of
   us truly religious, to take down our esteem of and expectation from the
   things of this world. In order to this, he shows,

   1. That they are all vanity, v. 2. This is the proposition he lays down
   and undertakes to prove: Vanity of vanities, all is vanity. It was no
   new text; his father David had more than once spoken to the same
   purport. The truth itself here asserted is, that all is vanity, all
   besides God and considered as abstract from him, the all of this world,
   all worldly employments and enjoyments, the all that is in the world (1
   John ii. 16), all that which is agreeable to our senses and to our
   fancies in this present state, which gains pleasure to ourselves or
   reputation with others. It is all vanity, not only in the abuse of it,
   when it is perverted by the sin of man, but even in the use of it. Man,
   considered with reference to these things, is vanity (Ps. xxxix. 5, 6),
   and, if there were not another life after this, were made in vain (Ps.
   lxxxix. 47); and those things, considered in reference to man (whatever
   they are in themselves), are vanity. They are impertinent to the soul,
   foreign, and add nothing to it; they do not answer the end, nor yield
   any true satisfaction; they are uncertain in their continuance, are
   fading, and perishing, and passing away, and will certainly deceive and
   disappoint those that put a confidence in them. Let us not therefore
   love vanity (Ps. iv. 2), nor lift up our souls to it (Ps. xxiv. 4), for
   we shall but weary ourselves for it, Heb. ii. 13. It is expressed here
   very emphatically; not only, All is vain, but in the abstract, All is
   vanity; as if vanity were the proprium quarto modo--property in the
   fourth mode, of the things of this world, that which enters into the
   nature of them. The are not only vanity, but vanity of vanities, the
   vainest vanity, vanity in the highest degree, nothing but vanity, such
   a vanity as is the cause of a great deal of vanity. And this is
   redoubled, because the thing is certain and past dispute, it is vanity
   of vanities. This intimates that the wise man had his own heart fully
   convinced of and much affected with this truth, and that he was very
   desirous that others should be convinced of it and affected with it, as
   he was, but that he found the generality of men very loth to believe it
   and consider it (Job xxxiii. 14); it intimates likewise that we cannot
   comprehend and express the vanity of this world. But who is it that
   speaks thus slightly of the world? Is it one that will stand to what he
   says? Yes, he puts his name to it--saith the preacher. Is it one that
   was a competent judge? Yes, as much as ever any man was. Many speak
   contemptuously of the world because they are hermits, and know it not,
   or beggars, and have it not; but Solomon knew it. He had dived into
   nature's depths (1 Kings iv. 33), and he had it, more of it perhaps
   than ever any man had, his head filled with its notions and his belly
   with its hidden treasures (Ps. xvii. 14), and he passes this judgment
   on it. But did he speak as one having authority? Yes, not only that of
   a king, but that of a prophet, a preacher; he spoke in God's name, and
   was divinely inspired to say it. But did he not say it in his haste, or
   in a passion, upon occasion of some particular disappointment? No; he
   said it deliberately, said it and proved it, laid it down as a
   fundamental principle, on which he grounded the necessity of being
   religious. And, as some think, one main thing he designed was to show
   that the everlasting throne and kingdom which God had by Nathan
   promised to David and his seed must be of another world; for all things
   in this world are subject to vanity, and therefore have not in them
   sufficient to answer the extent of that promise. If Solomon find all to
   be vanity, then the kingdom of the Messiah must come, in which we shall
   inherit substance.

   2. That they are insufficient to make us happy. And for this he appeals
   to men's consciences: What profit has a man of all the pains he takes?
   v. 3. Observe here, (1.) The business of this world described. It is
   labour; the word signifies both care and toil. It is work that wearies
   men. There is a constant fatigue in worldly business. It is labour
   under the sun; that is a phrase peculiar to this book, where we meet
   with it twenty-eight times. There is a world above the sun, a world
   which needs not the sun, for the glory of God is its light, where there
   is work without labour and with great profit, the work of angels; but
   he speaks of the work under the sun, the pains of which are great and
   the gains little. It is under the sun, under the influence of the sun,
   by its light and in its heat; as we have the benefit of the light of
   the day, so we have sometimes the burden and heat of the day (Matt. xx.
   12), and therefore in the sweat of our face we eat bread. In the dark
   and cold grave the weary are at rest. (2.) The benefit of that business
   enquired into: What profit has a man of all that labour? Solomon says
   (Prov. xiv. 23), In all labour there is profit; and yet here he denies
   that there is any profit. As to our present condition in the world, it
   is true that by labour we get that which we call profit; we eat the
   labour of our hands; but as the wealth of the world is commonly called
   substance, and yet it is that which is not (Prov. xxii. 5), so it is
   called profit, but the question is whether it be really so or no. And
   here he determines that it is not, that it is not a real benefit, that
   it is not a remaining benefit. In short, the wealth and pleasure of
   this world, if we had ever so much of them, are not sufficient to make
   us happy, nor will they be a portion for us. [1.] As to the body, and
   the life that now is, What profit has a man of all his labour? A man's
   life consists not in an abundance, Luke xii. 15. As goods are increased
   care about them is increased, and those are increased that eat of them,
   and a little thing will embitter all the comfort of them; and then what
   profit has a man of all his labour? Early up, and never the nearer.
   [2.] As to the soul, and the life that is to come, we may much more
   truly say, What profit has a man of all his labour? All he gets by it
   will not supply the wants of the soul, nor satisfy its desires, will
   not atone for the sin of the soul, nor cure its diseases, nor
   contervail the loss of it; what profit will they be of to the soul in
   death, in judgment, or in the everlasting state? The fruit of our
   labour in heavenly things is meat that endures to eternal life, but the
   fruit of our labour for the world is only meat that perishes.

The Vanity of the World.

   4 One generation passeth away, and another generation cometh: but the
   earth abideth for ever.   5 The sun also ariseth, and the sun goeth
   down, and hasteth to his place where he arose.   6 The wind goeth
   toward the south, and turneth about unto the north; it whirleth about
   continually, and the wind returneth again according to his circuits.
   7 All the rivers run into the sea; yet the sea is not full; unto the
   place from whence the rivers come, thither they return again.   8 All
   things are full of labour; man cannot utter it: the eye is not
   satisfied with seeing, nor the ear filled with hearing.

   To prove the vanity of all things under the sun, and their
   insufficiency to make us happy, Solomon here shows, 1. That the time of
   our enjoyment of these things is very short, and only while we
   accomplish as a hireling his day. We continue in the world but for one
   generation, which is continually passing away to make room for another,
   and we are passing with it. Our worldly possessions we very lately had
   from others, and must very shortly leave to others, and therefore to us
   they are vanity; they can be no more substantial than that life which
   is the substratum of them, and that is but a vapour, which appears for
   a little while and then vanishes away. While the stream of mankind is
   continually flowing, how little enjoyment has one drop of that stream
   of the pleasant banks between which it glides! We may give God the
   glory of that constant succession of generations, in which the world
   has hitherto had its existence, and will have to the end of time,
   admitting his patience in continuing that sinful species and his power
   in continuing that dying species. We may be also quickened to do the
   work of our generation diligently, and serve it faithfully, because it
   will be over shortly; and, in concern for mankind in general, we should
   consult the welfare of succeeding generations; but as to our own
   happiness, let us not expect it within such narrow limits, but in an
   eternal rest and consistency. 2. That when we leave this world we leave
   the earth behind us, that abides for ever where it is, and therefore
   the things of the earth can stand us in no stead in the future state.
   It is well for mankind in general that the earth endures to the end of
   time, when it and all the works in it shall be burnt up; but what is
   that to particular persons, when they remove to the world of spirits?
   3. That the condition of man is, in this respect, worse than that even
   of the inferior creatures: The earth abides for ever, but man abides
   upon the earth but a little while. The sun sets indeed every night, yet
   it rises again in the morning, as bright and fresh as ever; the winds,
   though they shift their point, yet in some point or other still they
   are; the waters that go to the sea above ground come from it again
   under ground. But man lies down and rises not, Job xiv. 7, 12. 4. That
   all things in this world are movable and mutable, and subject to a
   continual toil and agitation, constant in nothing but inconstancy,
   still going, never resting; it was but once that the sun stood still;
   when it is risen it is hastening to set, and, when it is set, hastening
   to rise again (v. 5); the winds are ever and anon shifting (v. 6), and
   the waters in a continual circulation (v. 7), it would be of as bad
   consequence for them to stagnate as for the blood in the body to do so.
   And can we expect rest in a world where all things are thus full of
   labour (v. 8), on a sea that is always ebbing and flowing, and her
   waves continually working and rolling? 5. That though all things are
   still in motion, yet they are still where they were; The sun parts (as
   it is in the margin), but it is to the same place; the wind turns till
   it comes to the same place, and so the waters return to the place
   whence they came. Thus man, after all the pains he takes to find
   satisfaction and happiness in the creature, is but where he was, still
   as far to seek as ever. Man's mind is as restless in its pursuits as
   the sun, and wind, and rivers, but never satisfied, never contented;
   the more it has of the world the more it would have; and it would be no
   sooner filled with the streams of outward prosperity, the brooks of
   honey and butter (Job xx. 17), than the sea is with all the rivers that
   run into it; it is still as it was, a troubled sea that cannot rest. 6.
   That all things continue as they were from the beginning of the
   creation, 2 Pet. iii. 4. The earth is where it was; the sun, and winds,
   and rivers, keep the same course that ever they did; and therefore, if
   they have never yet been sufficient to make a happiness for man, they
   are never likely to be so, for they can but yield the same comfort that
   they have yielded. We must therefore look above the sun for
   satisfaction, and for a new world. 7. That this world is, at the best,
   a weary land: All is vanity, for all is full of labour. The whole
   creation is made subject to this vanity ever since man was sentenced to
   eat bread in the sweat of his brows. If we survey the whole creation,
   we shall see all busy; all have enough to do to mind their own
   business; none will be a portion or happiness for man; all labour to
   serve him, but none prove a help-meet for him. Man cannot express how
   full of labour all things are, can neither number the laborious nor
   measure the labours. 8. That our senses are unsatisfied, and the
   objects of them unsatisfying. He specifies those senses that perform
   their office with least toil, and are most capable of being pleased:
   The eye is not satisfied with seeing, but is weary of seeing always the
   same sight, and covets novelty and variety. The ear is fond, at first,
   of a pleasant song or tune, but soon nauseates it, and must have
   another; both are surfeited, but neither satiated, and what was most
   grateful becomes ungrateful. Curiosity is still inquisitive, because
   still unsatisfied, and the more it is humoured the more nice and
   peevish it grows, crying, Give, give.

Change without Novelty.

   9 The thing that hath been, it is that which shall be; and that which
   is done is that which shall be done: and there is no new thing under
   the sun.   10 Is there any thing whereof it may be said, See, this is
   new? it hath been already of old time, which was before us.   11 There
   is no remembrance of former things; neither shall there be any
   remembrance of things that are to come with those that shall come
   after.

   Two things we are apt to take a great deal of pleasure and satisfaction
   in, and value ourselves upon, with reference to our business and
   enjoyments in the world, as if they helped to save them from vanity.
   Solomon shows us our mistake in both.

   1. The novelty of the invention, that it is such as was never known
   before. How grateful is it to think that none ever made such advances
   in knowledge, and such discoveries by it, as we, that none ever made
   such improvements of an estate or trade, and had the art of enjoying
   the gains of it, as we have. Their contrivances and compositions are
   all despised and run down, and we boast of new fashions, new
   hypotheses, new methods, new expressions, which jostle out the old, and
   put them down. But this is all a mistake: The thing that is, and shall
   be, is the same with that which has been, and that which shall be done
   will be but the same with that which is done, for there is no new thing
   under the sun, v. 9. It is repeated (v. 10) by way of question, is
   there any thing of which it may be said, with wonder, See, this is new;
   there never was the like? It is an appeal to observing men, and a
   challenge to those that cry up modern learning above that of the
   ancients. Let them name any thing which they take to be new, and though
   perhaps we cannot make it to appear, for want of the records of former
   times, yet we have reason to conclude that it has been already of old
   time, which was before us. What is there in the kingdom of nature of
   which we may say, This is new? The works were finished from the
   foundation of the world (Heb. iv. 3); things which appear new to us, as
   they do to children, are not so in themselves. The heavens were of old;
   the earth abides for ever; the powers of nature and the links of
   natural causes are still the same that ever they were. In the kingdom
   of Providence, though the course and method of it have not such known
   and certain rules as that of nature, nor does it go always in the same
   track, yet, in the general, it is still the same thing over and over
   again. Men's hearts, and the corruptions of them, are still the same;
   their desires, and pursuits, and complaints, are still the same; and
   what God does in his dealings with men is according to the scripture,
   according to the manner, so that it is all repetition. What is
   surprising to us needs not be so, for there has been the like, the like
   strange advancements and disappointments, the like strange revolutions
   and sudden turns, sudden turns of affairs; the miseries of human life
   have always been much the same, and mankind tread a perpetual round,
   and, as the sun and wind, are but where they were. Now the design of
   this is, (1.) To show the folly of the children of men in affecting
   things that are new, in imagining that they have discovered such
   things, and in pleasing and priding themselves in them. We are apt to
   nauseate old things, and to grow weary of what we have been long used
   to, as Israel of the manna, and covet, with the Athenians, still to
   tell and hear of some new thing, and admire this and the other as new,
   whereas it is all what has been. Tatianus the Assyrian, showing the
   Grecians how all the arts which they valued themselves upon owed their
   original to those nations which they counted barbarous, thus reasons
   with them: "For shame, do not call those things eureseis--inventions,
   which are but mimeseis--imitations." (2.) To take us off from expecting
   happiness or satisfaction in the creature. Why should we look for it
   there, where never any yet have found it? What reason have we to think
   that the world should be any kinder to us than it has been to those
   that have gone before us, since there is nothing in it that is new, and
   our predecessors have made as much of it as could be made? Your fathers
   did eat manna, and yet they are dead. See John viii. 8, 9; vi. 49. (3.)
   To quicken us to secure spiritual and eternal blessings. If we would be
   entertained with new things, we must acquaint ourselves with the things
   of God, get a new nature; then old things pass away, and all things
   become new, 2 Cor. v. 17. The gospel puts a new song into our mouths.
   In heaven all is new (Rev. xxi. 5), all new at first, wholly unlike the
   present state of things, a new world indeed (Luke xx. 35), and all new
   to eternity, always fresh, always flourishing. This consideration
   should make us willing to die, That in this world there is nothing but
   the same over and over again, and we can expect nothing from it more or
   better than we have had.

   2. The memorableness of the achievement, that it is such as will be
   known and talked of hereafter. Many think they have found satisfaction
   enough in this, that their names shall be perpetuated, that posterity
   will celebrate the actions they have performed, the honours they have
   won, and the estates they have raised, that their houses shall continue
   for ever (Ps. xlix. 11); but herein they deceive themselves. How many
   former things and persons were there, which in their day looked very
   great and made a mighty figure, and yet there is no remembrance of
   them; they are buried in oblivion. Here and there one person or action
   that was remarkable met with a kind historian, and had the good hap to
   be recorded, when at the same time there were others, no less
   remarkable, that were dropped: and therefore we may conclude that
   neither shall there be any remembrance of things to come, but that
   which we hope to be remembered by will be either lost or slighted.

Vanity of Human Wisdom.

   12 I the Preacher was king over Israel in Jerusalem.   13 And I gave my
   heart to seek and search out by wisdom concerning all things that are
   done under heaven: this sore travail hath God given to the sons of man
   to be exercised therewith.   14 I have seen all the works that are done
   under the sun; and, behold, all is vanity and vexation of spirit.   15
   That which is crooked cannot be made straight: and that which is
   wanting cannot be numbered.   16 I communed with mine own heart,
   saying, Lo, I am come to great estate, and have gotten more wisdom than
   all they that have been before me in Jerusalem: yea, my heart had great
   experience of wisdom and knowledge.   17 And I gave my heart to know
   wisdom, and to know madness and folly: I perceived that this also is
   vexation of spirit.   18 For in much wisdom is much grief: and he that
   increaseth knowledge increaseth sorrow.

   Solomon, having asserted in general that all is vanity, and having
   given some general proofs of it, now takes the most effectual method to
   evince the truth of it, 1. By his own experience; he tried them all,
   and found them vanity. 2. By an induction of particulars; and here he
   begins with that which bids fairest of all to be the happiness of a
   reasonable creature, and that is knowledge and learning; if this be
   vanity, every thing else must needs be so. Now as to this,

   I. Solomon tells us here what trial he had made of it, and that with
   such advantages that, if true satisfaction could have been found in it,
   he would have found it. 1. His high station gave him an opportunity of
   improving himself in all parts of learning, and particularly in
   politics and the conduct of human affairs, v. 12. He that is the
   preacher of this doctrine was king over Israel, whom all their
   neighbours admired as a wise and understanding people, Deut. iv. 6. He
   had his royal seat in Jerusalem, which then deserved, better than
   Athens ever did, to be called the eye of the world. The heart of a king
   is unsearchable; he has reaches of his own, and a divine sentence is
   often in his lips. It is his honour, it is his business, to search out
   every matter. Solomon's great wealth and honour put him into a capacity
   of making his court the centre of learning and the rendezvous of
   learned men, of furnishing himself with the best of books, and either
   conversing or corresponding with all the wise and knowing part of
   mankind then in being, who made application to him to learn of him, by
   which he could not but improve himself; for it is in knowledge as it is
   in trade, all the profit is by barter and exchange; if we have that to
   say which will instruct others, they will have that to say which will
   instruct us. Some observe how slightly Solomon speaks of his dignity
   and honour. He does not say, I the preacher am king, but I was king, no
   matter what I am. He speaks of it as a thing past, because worldly
   honours are transitory. 2. He applied himself to the improvement of
   these advantages, and the opportunities he had of getting wisdom,
   which, though ever so great, will not make a man wise unless he give
   his mind to it. Solomon gave his heart to seek and search out all
   things to be known by wisdom, v. 13. He made it his business to
   acquaint himself with all the things that are done under the sun, that
   are done by the providence of God or by the art and prudence of man. He
   set himself to get all the insight he could into philosophy and
   mathematics, into husbandry and trade, merchandise and mechanics, into
   the history of former ages and the present state of other kingdoms,
   their laws, customs, and policies, into men's different tempers,
   capacities, and projects, and the methods of managing them; he set
   himself not only to seek, but to search, to pry into, that which is
   most intricate, and which requires the closes application of mind and
   the most vigorous and constant prosecution. Though he was a prince, he
   made himself a drudge to learning, was not discouraged by its knots,
   nor took up short of its depths. And this he did, not merely to gratify
   his own genius, but to qualify himself for the service of God, and his
   generation, and to make an experiment how far the enlargement of the
   knowledge would go towards the settlement and repose of the mind. 3. He
   made a very great progress in his studies, wonderfully improved all the
   parts of learning, and carried his discoveries much further than any
   that had been before him. He did not condemn learning, as many do,
   because they cannot conquer it and will not be at the pains to make
   themselves masters of it; no, what he aimed at he compassed; he saw all
   the works that were done under the sun (v. 14), works of nature in the
   upper and lower world, all within this vortex (to use the modern
   gibberish) which has the sun for its centre, works of art, the product
   of men's wit, in a personal or social capacity. He had as much
   satisfaction in the success of his searches as ever any man had; he
   communed with his own heart concerning his attainments in knowledge,
   with as much pleasure as ever any rich merchant had in taking account
   of his stock. He could say, "Lo, I have magnified and increased wisdom,
   have not only gotten more of it myself, but have done more to propagate
   it and bring it into reputation, than any, than all that have been
   before me in Jerusalem." Note, It becomes great men to be studious, and
   delight themselves most in intellectual pleasures. Where God gives
   great advantages of getting knowledge he expects improvements
   accordingly. It is happy with a people when their princes and noblemen
   study to excel others as much in wisdom and useful knowledge as they do
   in honour and estate; and they may do that service to the commonwealth
   of learning by applying themselves to the studies that are proper for
   them which meaner persons cannot do. Solomon must be acknowledged as
   competent judge of this matter, for he had not only got his head full
   of notions, but his heart had great experience of wisdom and knowledge,
   of the power and benefit of knowledge, as well as the amusement and
   entertainment of it; what he knew he had digested, and knew how to make
   use of. Wisdom entered into his heart, and so became pleasant to his
   soul, Prov. ii. 10, 11; xxii. 18. 4. He applied his studies especially
   to that part of learning which is most serviceable to the conduct of
   human life, and consequently is the most valuable (v. 17): "I gave my
   heart to know the rules and dictates of wisdom, and how I might obtain
   it; and to know madness and folly, how I might prevent and cure it, to
   know the snares and insinuations of it, that I might avoid them, and
   guard against them, and discover its fallacies." So industrious was
   Solomon to improve himself in knowledge that he gained instruction both
   by the wisdom of prudent men and by the madness of foolish men, by the
   field of the slothful, as well as of the diligent.

   II. He tells us what was the result of this trial, to confirm what he
   had said, that all is vanity.

   1. He found that his searches after knowledge were very toilsome, and a
   weariness not only to the flesh, but to the mind (v. 13): This sore
   travail, this difficulty that there is in searching after truth and
   finding it, God has given to the sons of men to be afflicted therewith,
   as a punishment for our first parents' coveting forbidden knowledge. As
   bread for the body, so that for the soul, must be got and eaten in the
   sweat of our face, whereas both would have been had with out labour if
   Adam had not sinned.

   2. He found that the more he saw of the works done under the sun the
   more he saw of their vanity; nay, and the sight often occasioned him
   vexation of spirit (v. 14): "I have seen all the works of a world full
   of business, have observed what the children of men are doing; and
   behold, whatever men think of their own works, I see all is vanity and
   vexation of spirit." He had before pronounced all vanity (v. 2),
   needless and unprofitable, and that which does us no good; here he
   adds, It is all vexation of spirit, troublesome and prejudicial, and
   that which does us hurt. It is feeding upon wind; so some read it, Hos.
   xii. 1. (1.) The works themselves which we see done are vanity and
   vexation to those that are employed in them. There is so much care in
   the contrivance of our worldly business, so much toil in the
   prosecution of it, and so much trouble in the disappointments we meet
   with in it, that we may well say, It is vexation of spirit. (2.) The
   sight of them is vanity and vexation of spirit to the wise observer of
   them. The more we see of the world the more we see to make us uneasy,
   and, with Heraclitus, to look upon all with weeping eyes. Solomon
   especially perceived that the knowledge of wisdom and folly was
   vexation of spirit, v. 17. It vexed him to see many that had wisdom not
   use it, and many that had folly not strive against it. It vexed him
   when he knew wisdom to see how far off it stood from the children of
   men, and, when he saw folly, to see how fast it was bound in their
   hearts.

   3. He found that when he had got some knowledge he could neither gain
   that satisfaction to himself nor do that good to others with it which
   he expected, v. 15. It would not avail, (1.) To redress the many
   grievances of human life: "After all, I find that that which is crooked
   will be crooked still and cannot be made straight." Our knowledge is
   itself intricate and perplexed; we must go far about and fetch a great
   compass to come at it. Solomon thought to find out a nearer way to it,
   but he could not. The paths of learning are as much a labyrinth as ever
   they were. The minds and manners of men are crooked and perverse.
   Solomon thought, with his wisdom and power together, thoroughly to
   reform his kingdom, and make that straight which he found crooked; but
   he was disappointed. All the philosophy and politics in the world will
   not restore the corrupt nature of man to its primitive rectitude; we
   find the insufficiency of them both in others and in ourselves.
   Learning will not alter men's natural tempers, nor cure them of their
   sinful distempers; nor will it change the constitution of things in
   this world; a vale of tears it is and so it will be when all is done.
   (2.) To make up the many deficiencies in the comfort of human life:
   That which is wanting there cannot be numbered, or counted out to us
   from the treasures of human learning, but what is wanting will still be
   so. All our enjoyments here, when we have done our utmost to bring them
   to perfection, are still lame and defective, and it cannot be helped;
   as they are, so they are likely to be. That which is wanting in our
   knowledge is so much that it cannot be numbered. The more we know the
   more we see of our own ignorance. Who can understand his errors, his
   defects?

   4. Upon the whole, therefore, he concluded that great scholars do but
   make themselves great mourners; for in much wisdom is much grief, v.
   18. There must be a great deal of pains taken to get it, and a great
   deal of care not to forget it; the more we know the more we see there
   is to be known, and consequently we perceive with greater clearness
   that our work is without end, and the more we see of our former
   mistakes and blunders, which occasions much grief. The more we see of
   men's different sentiments and opinions (and it is that which a great
   deal of our learning is conversant about) the more at a loss we are, it
   may be, which is in the right. Those that increase knowledge have so
   much the more quick and sensible perception of the calamities of this
   world, and for one discovery they make that is pleasing, perhaps, they
   make ten that are displeasing, and so they increase sorrow. Let us not
   therefore be driven off from the pursuit of any useful knowledge, but
   put on patience to break through the sorrow of it; but let us despair
   of finding true happiness in this knowledge, and expect it only in the
   knowledge of God and the careful discharge of our duty to him. He that
   increases in heavenly wisdom, and in an experimental acquaintance with
   the principles, powers, and pleasures of the spiritual and divine life,
   increases joy, such as will shortly be consummated in everlasting joy.
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E C C L E S I A S T E S

  CHAP. II.

   Solomon having pronounced all vanity, and particularly knowledge and
   learning, which he was so far from giving himself joy of that he found
   the increase of it did but increase his sorrow, in this chapter he goes
   on to show what reason he has to be tired of this world, and with what
   little reason most men are fond of it. I. He shows that there is no
   true happiness and satisfaction to be had in mirth and pleasure, and
   the delights of sense, ver. 1-11. II. He reconsiders the pretensions of
   wisdom, and allows it to be excellent and useful, and yet sees it
   clogged with such diminutions of its worth that it proves insufficient
   to make a man happy, ver. 12-16. III. He enquires how far the business
   and wealth of this world will go towards making men happy, and
   concludes, from his own experience, that, to those who set their hearts
   upon it, "it is vanity and vexation of spirit," (ver. 17-23), and that,
   if there be any good in it, it is only to those that sit loose to it,
   ver. 24-26.

Vanity of Worldly Pleasure.

   1 I said in mine heart, Go to now, I will prove thee with mirth,
   therefore enjoy pleasure: and, behold, this also is vanity.   2 I said
   of laughter, It is mad: and of mirth, What doeth it?   3 I sought in
   mine heart to give myself unto wine, yet acquainting mine heart with
   wisdom; and to lay hold on folly, till I might see what was that good
   for the sons of men, which they should do under the heaven all the days
   of their life.   4 I made me great works; I builded me houses; I
   planted me vineyards:   5 I made me gardens and orchards, and I planted
   trees in them of all kind of fruits:   6 I made me pools of water, to
   water therewith the wood that bringeth forth trees:   7 I got me
   servants and maidens, and had servants born in my house; also I had
   great possessions of great and small cattle above all that were in
   Jerusalem before me:   8 I gathered me also silver and gold, and the
   peculiar treasure of kings and of the provinces: I gat me men singers
   and women singers, and the delights of the sons of men, as musical
   instruments, and that of all sorts.   9 So I was great, and increased
   more than all that were before me in Jerusalem: also my wisdom remained
   with me.   10 And whatsoever mine eyes desired I kept not from them, I
   withheld not my heart from any joy; for my heart rejoiced in all my
   labour: and this was my portion of all my labour.   11 Then I looked on
   all the works that my hands had wrought, and on the labour that I had
   laboured to do: and, behold, all was vanity and vexation of spirit, and
   there was no profit under the sun.

   Solomon here, in pursuit of the summum bonum--the felicity of man,
   adjourns out of his study, his library, his elaboratory, his
   council-chamber, where he had in vain sought for it, into the park and
   the playhouse, his garden and his summer-house; he exchanges the
   company of the philosophers and grave senators for that of the wits and
   gallants, and the beaux-esprits, of his court, to try if he could find
   true satisfaction and happiness among them. Here he takes a great step
   downward, from the noble pleasures of the intellect to the brutal ones
   of sense; yet, if he resolve to make a thorough trial, he must knock at
   this door, because here a great part of mankind imagine they have found
   that which he was in quest of.

   I. He resolved to try what mirth would do and the pleasures of wit,
   whether he should be happy if he constantly entertained himself and
   others with merry stories and jests, banter and drollery; if he should
   furnish himself with all the pretty ingenious turns and repartees he
   could invent or pick up, fit to be laughed over, and all the bulls, and
   blunders, and foolish things, he could hear of, fit to be ridiculed and
   laughed at, so that he might be always in a merry humour. 1. This
   experiment made (v. 1): "Finding that in much wisdom is much grief, and
   that those who are serious are apt to be melancholy, I said in my
   heart" (to my heart), "Go to now, I will prove thee with mirth; I will
   try if that will give thee satisfaction." Neither the temper of his
   mind nor his outward condition had any thing in them to keep him from
   being merry, but both agreed, as did all other advantages, to further
   it; therefore he resolved to take a lease this way, and said, "Enjoy
   pleasure, and take thy fill of it; cast away care, and resolve to be
   merry." So a man may be, and yet have none of these fine things which
   he here got to entertain himself with; many that are poor are very
   merry; beggars in a barn are so to a proverb. Mirth is the
   entertainment of the fancy, and, though it comes short of the solid
   delights of the rational powers, yet it is to be preferred before those
   that are merely carnal and sensual. Some distinguish man from the
   brutes, not only as animal rationale--a rational animal, but as animal
   risibile--a laughing animal; therefore he that said to his soul, Take
   thy ease, eat and drink, added, And be merry, for it was in order to
   that that he would eat and drink. "Try therefore," says Solomon, "to
   laugh and be fat, to laugh and be happy." 2. The judgment he passed
   upon this experiment: Behold, this also is vanity, like all the rest;
   it yields no true satisfaction, v. 2. I said of laughter, It is mad,
   or, Thou art mad, and therefore I will have nothing to do with thee;
   and of mirth (of all sports and recreations, and whatever pretends to
   be diverting), What doeth it? or, What doest thou? Innocent mirth,
   soberly, seasonable, and moderately used, is a good thing, fits for
   business, and helps to soften the toils and chagrins of human life;
   but, when it is excessive and immoderate, it is foolish and fruitless.
   (1.) It does no good: What doeth it? Cui bono--of what use is it? It
   will not avail to quiet a guilty conscience; no, nor to ease a
   sorrowful spirit; nothing is more ungrateful than singing songs to a
   heavy heart. It will not satisfy the soul, nor ever yield it true
   content. It is but a palliative cure to the grievances of this present
   time. Great laughter commonly ends in a sigh. (2.) It does a great deal
   of hurt: It is mad, that is, it makes men mad, it transports men into
   many indecencies, which are a reproach to their reason and religion.
   They are mad that indulge themselves in it, for it estranges the heart
   from God and divine things, and insensibly eats out the power of
   religion. Those that love to be merry forget to be serious, and, while
   they take the timbrel and harp, they say to the Almighty, Depart from
   us, Job xxi. 12, 14. We may, as Solomon, prove ourselves, with mirth,
   and judge of the state of our souls by this: How do we stand affected
   to it? Can we be merry and wise? Can we use it as sauce, and not as
   food? But we need not try, as Solomon did, whether it will make a
   happiness for us, for we may take his word for it, It is mad; and What
   does it? Laughter and pleasure (says Sir William Temple) come from very
   different affections of the mind; for, as men have no disposition to
   laugh at things they are most pleased with, so they are very little
   pleased with many things they laugh at.

   II. Finding himself not happy in that which pleased his fancy, he
   resolved next to try that which would please the palate, v. 3. Since
   the knowledge of the creature would not satisfy, he would see what the
   liberal use of it would do: I sought in my heart to give myself unto
   wine, that is, to good meat and good drink. Many give themselves to
   these without consulting their hearts at all, not looking any further
   than merely the gratification of the sensual appetite; but Solomon
   applied himself to it rationally, and as a man, critically, and only to
   make an experiment. Observe, 1. He did not allow himself any liberty in
   the use of the delights of sense till he had tired himself with his
   severe studies. Till his increase of sorrow, he never thought of giving
   himself to wine. When we have spent ourselves in doing good we may then
   most comfortably refresh ourselves with the gifts of God's bounty. Then
   the delights of sense are rightly used when they are used as we use
   cordials, only when we need them; as Timothy drank wine for his
   health's sake, 1 Tim. v. 23. I thought to draw my flesh with wine (so
   the margin reads it) or to wine. Those that have addicted themselves to
   drinking did at first put a force upon themselves; they drew their
   flesh to it, and with it; but they should remember to what miseries
   they hereby draw themselves. 2. He then looked upon it as folly, and it
   was with reluctance that he gave himself to it; as St. Paul, when he
   commended himself, called it a weakness, and desired to be borne with
   in his foolishness, 2 Cor. xi. 1. He sought to lay hold on folly, to
   see the utmost that that folly would do towards making men happy; but
   he had like to have carried the jest (as we say) too far. He resolved
   that the folly should not take hold of him, not get the mastery of him,
   but he would lay hold on it, and keep it at a distance; yet he found it
   too hard for him. 3. He took care at the same time to acquaint himself
   with wisdom, to manage himself wisely in the use of his pleasures, so
   that they should not do him any prejudice nor disfit him to be a
   competent judge of them. When he drew his flesh with wine he led his
   heart with wisdom (so the word is), kept up his pursuits after
   knowledge, did not make a sot of himself, nor become a slave to his
   pleasures, but his studies and his feasts were foils to each other, and
   he tried whether both mixed together would give him that satisfaction
   which he could not find in either separately. This Solomon proposed to
   himself, but he found it vanity; for those that think to give
   themselves to wine, and yet to acquaint their hearts with wisdom, will
   perhaps deceive themselves as much as those do that think to serve both
   God and mammon. Wine is a mocker; it is a great cheat; and it will be
   impossible for any man to say that thus far he will give himself to it
   and no further. 4. That which he aimed at was not to gratify his
   appetite, but to find out man's happiness, and this, because it
   pretended to be so, must be tried among the rest. Observe the
   description he gives of man's happiness--it is that good for the sons
   of men which they should do under the heaven all their days. (1.) That
   which we are to enquire after is not so much the good we must have (we
   may leave that to God), but the good we must do; that ought to be our
   care. Good Master, what good thing shall I do? Our happiness consists
   not in being idle, but in doing aright, in being well employed. If we
   do that which is good, no doubt we shall have comfort and praise of the
   same. (2.) It is good to be done under the heaven, while we are here in
   this world, while it is day, while our doing time lasts. This is our
   state of work and service; it is in the other world that we must expect
   the retribution. Thither our works will follow us. (3.) It is to be
   done all the days of our life. The good we are to do we must persevere
   in the doing of to the end, while our doing time lasts, the number of
   the days of our life (so it is in the margin); the days of our life are
   numbered to us by him in whose hand our times are and they are all to
   be spent as he directs. But that any man should give himself to wine,
   in hopes to find out in that the best way of living in this world, was
   an absurdity which Solomon here, in the reflection, condemns himself
   for. Is it possible that this should be the good that men should do?
   No; it is plainly very bad.

   III. Perceiving quickly that it was folly to give himself to wine, he
   next tried the most costly entertainments and amusements of princes and
   great men. He had a vast income; the revenue of his crown was very
   great, and he laid it out so as might most please his own humour and
   make him look great.

   1. He gave himself much to building, both in the city and in the
   country; and, having been at such vast expense in the beginning of his
   reign to build a house for God, he was the more excusable if afterwards
   he pleased his own fancy in building for himself; he began his work at
   the right end (Matt. vi. 33), not as the people (Hag. i. 4), that
   ceiled their own houses while God's lay waste, and it prospered
   accordingly. In building, he had the pleasure of employing the poor and
   doing good to posterity. We read of Solomon's buildings (1 Kings ix.
   15-19), and they were all great works, such as became his purse, and
   spirit, and great dignity. See his mistake; he enquired after the good
   works he should do (v. 3), and, in pursuit of the enquiry, applied
   himself to great works. Good works indeed are truly great, but many are
   reputed great works which are far from being good, wondrous works which
   are not gracious, Matt. vii. 22.

   2. He took to love a garden, which is to some as bewitching as
   building. He planted himself vineyards, which the soil and climate of
   the land of Canaan favoured; he made himself fine gardens and orchards
   (v. 5), and perhaps the art of gardening was no way inferior then to
   what it is now. He had not only forests of timber-trees, but trees of
   all kinds of fruit, which he himself had planted; and, if any worldly
   business would yield a man happiness, surely it must be that which Adam
   was employed in while he was in innocency.

   3. He laid out a great deal of money in water-works, ponds, and canals,
   not for sport and diversion, but for use, to water the wood that brings
   forth trees (v. 6); he not only planted, but watered, and then left it
   to God to give the increase. Springs of water are great blessings
   (Josh. xv. 19); but where nature has provided them art must direct
   them, to make them serviceable, Prov. xxi. 1.

   4. He increased his family. When he proposed to himself to do great
   works he must employ many hands, and therefore procured servants and
   maidens, which were bought with his money, and of those he had servants
   born in his house, v. 7. Thus his retinue was enlarged and his court
   appeared more magnificent. See Ezra ii. 58.

   5. He did not neglect country business, but both entertained and
   enriched himself with that, and was not diverted from it either by his
   studies or by his pleasures. He had large possessions of great and
   small cattle, herds and flocks, as his father had before him (1 Chron.
   xxvii. 29, 31), not forgetting that his father, in the beginning, was a
   keeper of sheep. Let those that deal in cattle neither despise their
   employment nor be weary of it, remembering that Solomon puts his having
   possessions of cattle among his great works and his pleasures.

   6. He grew very rich, and was not at all impoverished by his building
   and gardening, as many are, who, for that reason only, repent it, and
   call it vanity and vexation. Solomon scattered and yet increased. He
   filled his exchequer with silver and gold, which yet did not stagnate
   there, but were made to circulate through his kingdom, so that he made
   silver to be in Jerusalem as stones (1 Kings x. 27); nay, he had the
   segullah, the peculiar treasure of kings and of the provinces, which
   was, for richness and rarity, more accounted of than silver and gold.
   The neighbouring kings, and the distant provinces of his own empire,
   sent him the richest presents they had, to obtain his favour and the
   instructions of his wisdom.

   7. He had every thing that was charming and diverting, all sorts of
   melody and music, vocal and instrumental, men-singers and
   women-singers, the best voices he could pick up, and all the wind and
   band-instruments that were then in use. His father had a genius for
   music, but it should seem he employed it more to serve his devotion
   than the son, who made it more for his diversion. These are called the
   delights of the sons of men; for the gratifications of sense are the
   things that the generality of people set their affections upon and take
   the greatest complacency in. The delights of the children of God are of
   quite another nature, pure, spiritual, and heavenly, and the delights
   of angels.

   8. He enjoyed, more than ever any man did, a composition of rational
   and sensitive pleasures at the same time. He was, in this respect,
   great, and increased more than all that were before him, that he was
   wise amidst a thousand earthly enjoyments. It was strange, and the like
   was never met with, (1.) That his pleasures did not debauch his
   judgment and conscience. In the midst of these entertainments his
   wisdom remained with him, v. 9. In the midst of all these childish
   delights he preserved his spirit manly, kept the possession of his own
   soul, and maintained the dominion of reason over the appetites of
   sense; such a vast stock of wisdom had he that it was not wasted and
   impaired, as any other man's would have been, by this course of life.
   But let none be emboldened hereby to lay the reins on the neck of their
   appetites, presuming that they may do that and yet retain their wisdom,
   for they have not such a strength of wisdom as Solomon had; nay, and
   Solomon was deceived; for how did his wisdom remain with him when he
   lost his religion so far as to build altars to strange gods, for the
   humouring of his strange wives? But thus far his wisdom remained with
   him that he was master of his pleasures, and not a slave to them, and
   kept himself capable of making a judgment of them. He went over into
   the enemies' country, not as a deserter, but as a spy, to discover the
   nakedness of their land. (2.) Yet his judgment and conscience gave no
   check to his pleasures, nor hindered him from exacting the very
   quintessence of the delights of sense, v. 10. It might be objected
   against his judgment in this matter that if his wisdom remained with
   him he could not take the liberty that was necessary to a full
   experimental acquaintance with it: "Yea," said he, "I took as great a
   liberty as any man could take, for whatsoever my eyes desired I kept
   not from them, if it could be compassed by lawful means, though ever so
   difficult or costly; and as I withheld not any joy from my heart that I
   had a mind to, so I withheld not my heart from any joy, but, with a
   non-obstante--with the full exercise of my wisdom, I had a high gust of
   my pleasures, relished and enjoyed them as much as ever any Epicure
   did;" nor was there any thing either in the circumstances of his
   condition or in the temper of his spirit to sour or embitter them, or
   give them any alloy. In short, [1.] He had as much pleasure in his
   business as ever any man had: My heart rejoiced in all my labour; so
   that the toil and fatigue of that were no damp to his pleasures. [2.]
   He had no less profit by his business. He met with no disappointment in
   it to give him any disturbance: This was my portion of all my labour;
   he had this added to all the rest of his pleasures that in them he did
   not only see, but eat, the labour of his hands; and this was all he
   had, for indeed it was all he could expect, from his labours. It
   sweetened his business that he enjoyed the success of it, and it
   sweetened his enjoyments that they were the product of his business; so
   that, upon the whole, he was certainly as happy as the world could make
   him.

   9. We have, at length, the judgment he deliberately gave of all this,
   v. 11. When the Creator had made his great works he reviewed them, and
   behold, all was very good; every thing pleased him. But when Solomon
   reviewed all his works that his hands had wrought with the utmost cost
   and care, and the labour that he had laboured to do in order to make
   himself easy and happy, nothing answered his expectation; behold, all
   was vanity and vexation of spirit; he had no satisfaction in it, no
   advantage by it; there was no profit under the sun, neither by the
   employments nor by the enjoyments of this world.

Superiority of Wisdom to Folly.

   12 And I turned myself to behold wisdom, and madness, and folly: for
   what can the man do that cometh after the king? even that which hath
   been already done.   13 Then I saw that wisdom excelleth folly, as far
   as light excelleth darkness.   14 The wise man's eyes are in his head;
   but the fool walketh in darkness: and I myself perceived also that one
   event happeneth to them all.   15 Then said I in my heart, As it
   happeneth to the fool, so it happeneth even to me; and why was I then
   more wise? Then I said in my heart, that this also is vanity.   16 For
   there is no remembrance of the wise more than of the fool for ever;
   seeing that which now is in the days to come shall all be forgotten.
   And how dieth the wise man? as the fool.

   Solomon having tried what satisfaction was to be had in learning first,
   and then in the pleasures of sense, and having also put both together,
   here compares them one with another and passes a judgment upon them.

   I. He sets himself to consider both wisdom and folly. He had considered
   these before (ch. i. 17); but lest it should be thought he was then too
   quick in passing a judgment upon them, he here turns himself again to
   behold them, to see if, upon a second view and second thoughts, he
   could gain more satisfaction in the search than he had done upon the
   first. He was sick of his pleasures, and, as nauseating them, he turned
   from them, that he might again apply himself to speculation; and if,
   upon this rehearing of the cause, the verdict be still the same, the
   judgment will surely be decisive; for what can the man do that comes
   after the king? especially such a king, who had so much of this world
   to make the experiment upon and so much wisdom to make it with. The
   baffled trial needs not be repeated. No man can expect to find more
   satisfaction in the world than Solomon did, nor to gain a greater
   insight into the principles of morality; when a man has done what he
   can still it is that which has been already done. Let us learn, 1. Not
   to indulge ourselves in a fond conceit that we can mend that which has
   been well done before us. Let us esteem others better than ourselves,
   and think how unfit we are to attempt the improvement of the
   performances of better heads and hands than ours, and rather own how
   much we are beholden to them, John iv. 37, 38. 2. To acquiesce in
   Solomon's judgment of the things of this world, and not to think of
   repeating the trial; for we can never think of having such advantages
   as he had to make the experiment nor of being able to make it with
   equal application of mind and so little danger to ourselves.

   II. He gives the preference to wisdom far before folly. Let none
   mistake him, as if, when he speaks of the vanity of human literature,
   he designed only to amuse men with a paradox, or were about to write
   (as a great wit once did) Encomium moriæ--A panegyric in praise of
   folly. No, he is maintaining sacred truths, and therefore is careful to
   guard against being misunderstood. I soon saw (says he) that there is
   an excellency in wisdom more than in folly, as much as there is in
   light above darkness. The pleasures of wisdom, though they suffice not
   to make men happy, yet vastly transcend the pleasures of wine. Wisdom
   enlightens the soul with surprising discoveries and necessary
   directions for the right government of itself; but sensuality (for that
   seems to be especially the folly here meant) clouds and eclipses the
   mind, and is as darkness to it; it puts out men's eyes, makes them to
   stumble in the way and wander out of it. Or, though wisdom and
   knowledge will not make a man happy (St. Paul shows a more excellent
   way than gifts, and that is grace), yet it is much better to have them
   than to be without them, in respect of our present safety, comfort, and
   usefulness; for the wise man's eyes are in his head (v. 14), where they
   should be, ready to discover both the dangers that are to be avoided
   and the advantages that are to be improved; a wise man has not his
   reason to seek when he should use it, but looks about him and is
   quick-sighted, knows both where to step and where to stop; whereas the
   fool walks in darkness, and is ever and anon either at a loss, or at a
   plunge, either bewildered, that he knows not which way to go, or
   embarrassed, that he cannot go forward. A man that is discreet and
   considerate has the command of his business, and acts decently and
   safely, as those that walk in the day; but he that is rash, and
   ignorant, and sottish, is continually making blunders, running upon one
   precipice or other; his projects, his bargains, are all foolish, and
   ruin his affairs. Therefore get wisdom, get understanding.

   III. Yet he maintains that, in respect of lasting happiness and
   satisfaction, the wisdom of this world gives a man very little
   advantage; for, 1. Wise men and fools fare alike. "It is true the wise
   man has very much the advantage of the fool in respect of foresight and
   insight, and yet the greatest probabilities do so often come short of
   success that I myself perceived, by my own experience, that one event
   happens to them all (v. 14); those that are most cautious of their
   health are as so on sick as those that are most careless of it, and the
   most suspicious are imposed upon." David had observed that wise men
   die, and are involved in the same common calamity with the fool and the
   brutish person, Ps. xlix. 12. See ch. ix. 11. Nay, it has of old been
   observed that Fortune favours fools, and that half-witted men often
   thrive most, while the greatest projectors forecast worst for
   themselves. The same sickness, the same sword, devours wise men and
   fools. Solomon applies this mortifying observation to himself (v. 15),
   that though he was a wise man, he might not glory in his wisdom; I said
   to my heart, when it began to be proud or secure, As it happens to the
   fool, so it happens to me, even to me; for thus emphatically it is
   expressed in the original: "So, as for me, it happens to me. Am I rich?
   So is many a Nabal that fares as sumptuously as I do. Is a foolish man
   sick, does he get a fall? So do I, even I; and neither my wealth nor my
   wisdom will be my security. And why was I then more wise? Why should I
   take so much pains to get wisdom, when, as to this life, it will stand
   me in so little stead? Then I said in my heart that this also is
   vanity." Some make this a correction of what was said before, like that
   (Ps. lxx. 10), "I said, This is my infirmity; it is my folly to think
   that wise men and fools are upon a level;" but really they seem to be
   so, in respect of the event, and therefore it is rather a confirmation
   of what he had before said, That a man may be a profound philosopher
   and politician and yet not be a happy man. 2. Wise men and fools are
   forgotten alike (v. 16): There is no remembrance of the wise more than
   of the fool. It is promised to the righteous that they shall be had in
   everlasting remembrance, and their memory shall be blessed, and they
   shall shortly shine as the stars; but there is no such promise made
   concerning the wisdom of this world, that that shall perpetuate men's
   names, for those names only are perpetuated that are written in heaven,
   and otherwise the names of this world's wise men are written with those
   of its fools in the dust. That which now is in the days to come shall
   all be forgotten. What was much talked of in one generation is, in the
   next, as if it had never been. New persons and new things jostle out
   the very remembrance of the old, which in a little time are looked upon
   with contempt and at length quite buried in oblivion. Where is the
   wise? Where is the disputer of this world? 1 Cor. i. 20. And it is upon
   this account that he asks, How dies the wise man? As the fool. Between
   the death of a godly and a wicked man there is a great difference, but
   not between the death of a wise man and a fool; the fool is buried and
   forgotten (ch. viii. 10), and no one remembered the poor man that by
   his wisdom delivered the city (ch. ix. 15); so that to both the grave
   is a land of forgetfulness; and wise and learned men, when they have
   been awhile there out of sight, grow out of mind, a new generation
   arises that knew them not.

Sources of Dissatisfaction; The Cheerful Use of Abundance.

   17 Therefore I hated life; because the work that is wrought under the
   sun is grievous unto me: for all is vanity and vexation of spirit.   18
   Yea, I hated all my labour which I had taken under the sun: because I
   should leave it unto the man that shall be after me.   19 And who
   knoweth whether he shall be a wise man or a fool? yet shall he have
   rule over all my labour wherein I have laboured, and wherein I have
   shewed myself wise under the sun. This is also vanity.   20 Therefore I
   went about to cause my heart to despair of all the labour which I took
   under the sun.   21 For there is a man whose labour is in wisdom, and
   in knowledge, and in equity; yet to a man that hath not laboured
   therein shall he leave it for his portion. This also is vanity and a
   great evil.   22 For what hath man of all his labour, and of the
   vexation of his heart, wherein he hath laboured under the sun?   23 For
   all his days are sorrows, and his travail grief; yea, his heart taketh
   not rest in the night. This is also vanity.   24 There is nothing
   better for a man, than that he should eat and drink, and that he should
   make his soul enjoy good in his labour. This also I saw, that it was
   from the hand of God.   25 For who can eat, or who else can hasten
   hereunto, more than I?   26 For God giveth to a man that is good in his
   sight wisdom, and knowledge, and joy: but to the sinner he giveth
   travail, to gather and to heap up, that he may give to him that is good
   before God. This also is vanity and vexation of spirit.

   Business is a thing that wise men have pleasure in. They are in their
   element when they are in their business, and complain if they be out of
   business. They may sometimes be tired with their business, but they are
   not weary of it, nor willing to leave it off. Here therefore one would
   expect to have found the good that men should do, but Solomon tried
   this too; after a contemplative life and a voluptuous life, he betook
   himself to an active life, and found no more satisfaction in it than in
   the other; still it is all vanity and vexation of spirit, of which he
   gives an account in these verses, where observe,

   I. What the business was which he made trial of; it was business under
   the sun (v. 17-20), about the things of this world, sublunary things,
   the riches, honours, and pleasures of this present time; it was the
   business of a king. There is business above the sun, perpetual
   business, which is perpetual blessedness; what we do in conformity to
   that business (doing God's will as it is done in heaven) and in
   pursuance of that blessedness, will turn to a good account; we shall
   have no reason to hate that labour, nor to despair of it. But it is
   labour under the sun, labour for the meat that perishes (John vi. 27;
   Isa. lv. 2), that Solomon here speaks of with so little satisfaction.
   It was the better sort of business, not that of the hewers of wood and
   drawers of water (it is not so strange if men hate all that labour),
   but it was in wisdom, and knowledge, and equity, v. 21. It was rational
   business, which related to the government of his kingdom and the
   advancement of its interests. It was labour managed by the dictates of
   wisdom, of natural and acquired knowledge, and the directions of
   justice. It was labour at the council-board and in the courts of
   justice. It was labour wherein he showed himself wise (v. 19), which as
   much excels the labour wherein men only show themselves strong as the
   endowments of the mind, by which we are allied to angels, do those of
   the body, which we have in common with the brutes. That which many
   people have in their eye more than any thing else, in the prosecution
   of their worldly business, is to show themselves wise, to get the
   reputation of ingenious men and men of sense and application.

   II. His falling out with this business. He soon grew weary of it. 1. He
   hated all his labour, because he did not meet with that satisfaction in
   which he expected. After he had had his fine houses, and gardens, and
   water-works, awhile, he began to nauseate them, and look upon them with
   contempt, as children, who are eager for a toy and fond of it at first,
   but, when they have played with it awhile, are weary of it, and throw
   it away, and must have another. This expresses not a gracious hatred of
   these things, which is our duty, to love them less than God and
   religion (Luke xiv. 26), nor a sinful hatred of them, which is our
   folly, to be weary of the place God has assigned us and the work of it,
   but a natural hatred of them, arising from a surfeit upon them and a
   sense of disappointment in them. 2. He caused his heart to despair of
   all his labour (v. 20); he took pains to possess himself with a deep
   sense of the vanity of worldly business, that it would not bring in the
   advantage and satisfaction he had formerly flattered himself with the
   hopes of. Our hearts are very loth to quit their expectations of great
   things from the creature; we must go about, must fetch a compass, in
   arguing with them, to convince them that there is not that in the
   things of this world which we are apt to promise ourselves from them.
   Have we so often bored and sunk into this earth for some rich mine of
   satisfaction, and found not the least sign or token of it, but been
   always frustrated in the search, and shall we not at length set our
   hearts at rest and despair of ever finding it? 3. He came to that, at
   length, that he hated life itself (v. 17), because it is subject to so
   many toils and troubles, and a constant series of disappointments. God
   had given Solomon such largeness of heart, and such vast capacities of
   mind, that he experienced more than other men of the unsatisfying
   nature of all the things of this life and their insufficiency to make
   him happy. Life itself, that is so precious to a man, and such a
   blessing to a good man, may become a burden to a man of business.

   III. The reasons of this quarrel with his life and labours. Two things
   made him weary of them:--

   1. That his business was so great a toil to himself: The work that he
   had wrought under the sun was grievous unto him, v. 17. His thoughts
   and cares about it, and that close and constant application of mind
   which was requisite to it, were a burden and fatigue to him, especially
   when he grew old. It is the effect of a curse on that we are to work
   upon. Our business is said to be the work and toil of our hands,
   because of the ground which the Lord had cursed (Gen. v. 29) and of the
   weakening of the faculties we are to work with, and of the sentence
   pronounced on us, that in the sweat of our face we must eat bread. Our
   labour is called the vexation of our heart (v. 22); it is to most a
   force upon themselves, so natural is it to us to love our ease. A man
   of business is described to be uneasy both in his going out and his
   coming in, v. 23. (1.) He is deprived of his pleasure by day, for all
   his days are sorrow, not only sorrowful, but sorrow itself, nay, many
   sorrows and various; his travail, or labour, all day, is grief. Men of
   business ever and anon meet with that which vexes them, and is an
   occasion of anger or sorrow to them. Those that are apt to fret find
   that the more dealings they have in the world the oftener they are made
   to fret. The world is a vale of tears, even to those that have much of
   it. Those that labour are said to be heavy-laden, and are therefore
   called to come to Christ for rest, Matt. xi. 28. (2.) He is disturbed
   in his repose by night. When he is overcome with the hurries of the
   day, and hopes to find relief when he lays his head on his pillow, he
   is disappointed there; cares hold his eyes waking, or, if he sleep, yet
   his heart wakes, and that takes no rest in the night. See what fools
   those are that make themselves drudges to the world, and do not make
   God their rest; night and day they cannot but be uneasy. So that, upon
   the whole matter, it is all vanity, v. 17. This is vanity in particular
   (v. 19, 23), nay, it is vanity and a great evil, v. 21. It is a great
   affront to God and a great injury to themselves, therefore a great
   evil; it is a vain thing to rise up early and sit up late in pursuit of
   this world's goods, which were never designed to be our chief good.

   2. That the gains of his business must all be left to others. Prospect
   of advantage is the spring of action and the spur of industry;
   therefore men labour, because they hope to get by it; if the hope fail,
   the labour flags; and therefore Solomon quarrelled with all the works,
   the great works, he had made, because they would not be of any lasting
   advantage to himself. (1.) He must leave them. He could not at death
   take them away with him, nor any share of them, nor should he return
   any more to them (Job vii. 10), nor would the remembrance of them do
   him any good, Luke xvi. 25. But I must leave all to the man that shall
   be after me, to the generation that comes up in the room of that which
   is passing away. As there were many before us, who built the houses
   that we live in, and into whose purchases and labours we have entered,
   so there shall be many after us, who shall live in the houses that we
   build, and enjoy the fruit of our purchases and labours. Never was land
   lost for want of an heir. To a gracious soul this is no uneasiness at
   all; why should we grudge others their turn in the enjoyments of this
   world, and not rather be pleased that, when we are gone, those that
   come after us shall fare the better for our wisdom and industry? But to
   a worldly mind, that seeks for its own happiness in the creature, it is
   a great vexation to think of leaving the beloved pelf behind, at this
   uncertainty. (2.) He must leave them to those that would never have
   taken so much pains for them, and will there by excuse himself from
   taking any pains. He that raised the estate did it by labouring in
   wisdom, and knowledge, and equity; but he that enjoys it and spends it
   (it may be) has not laboured therein (v. 21), and, more than that,
   never will. The bee toils to maintain the drone. Nay, it proves a snare
   to him: it is left him for his portion, which he rests in, and takes up
   with; and miserable he is in being put off with it for a portion.
   Whereas, if an estate had not come to him thus easily, who knows but he
   might have been both industrious and religious? Yet we ought not to
   perplex ourselves about this, since it may prove otherwise, that what
   is well got may come to one that will use it well and do good with it.
   (3.) He knows not whom he must leave it to (for God makes heirs), or at
   least what he will prove to whom he leaves it, whether a wise man or a
   fool, a wise man that will make it more or a fool that will bring it to
   nothing; yet he shall have rule over all my labour, and foolishly undo
   that which his father wisely did. It is probable that Solomon wrote
   this very feelingly, being afraid what Rehoboam would prove. St Jerome,
   in his commentary on this passage, applies this to the good books which
   Solomon wrote, in which he had shown himself wise, but he knew not into
   whose hands they would fall, perhaps into the hands of a fool, who,
   according to the perverseness of his heart, makes a bad use of what was
   well written. So that, upon the whole matter, he asks (v. 22), What has
   man of all his labour? What has he to himself and to his own use? What
   has he that will go with him into another world?

   IV. The best use which is therefore to be made of the wealth of this
   world, and that is to use it cheerfully, to take the comfort of it, and
   do good with it. With this he concludes the chapter, v. 24-26. There is
   no true happiness to be found in these things. They are vanity, and, if
   happiness be expected from them, the disappointment will be vexation of
   spirit. But he will put us in a way to make the best of them, and to
   avoid the inconveniences he had observed. We must neither over-toil
   ourselves, so as, in pursuit of more, to rob ourselves of the comfort
   of what we have, nor must we over-hoard for hereafter, nor lose our own
   enjoyment of what we have to lay it up for those that shall come after
   us, but serve ourselves out of it first. Observe,

   1. What that good is which is here recommended to us; and which is the
   utmost pleasure and profit we can expect or extract from the business
   and profit of this world, and the furthest we can go to rescue it from
   its vanity and the vexation that is in it. (1.) We must do our duty
   with them, and be more in care how to use an estate well, for the ends
   for which we were entrusted with it, than how to raise or increase an
   estate. This is intimated v. 26, where those only are said to have the
   comfort of this life who are good in God's sight, and again, good
   before God, truly good, as Noah, whom God saw righteous before him. We
   must set God always before us, and give diligence in every thing to
   approve ourselves to him. The Chaldee-paraphrase says, A man should
   make his soul to enjoy good by keeping the commandments of God and
   walking in the ways that are right before him, and (v. 25) by studying
   the words of the law, and being in care about the day of the great
   judgment that is to come. (2.) We must take the comfort of them. These
   things will not make a happiness for the soul; all the good we can have
   out of them is for the body, and if we make use of them for the
   comfortable support of that, so that it may be fit to serve the soul
   and able to keep pace with it in the service of God, then they turn to
   a good account. There is therefore nothing better for a man, as to
   these things, than to allow himself a sober cheerful use of them,
   according as his rank and condition are, to have meat and drink out of
   them for himself, his family, his friends, and so delight his senses
   and make his soul enjoy good, all the good that is to be had out of
   them; do not lose that, in pursuit of that good which is not to be had
   out of them. But observe, He would not have us to give up business, and
   take our ease, that we may eat and drink; no, we must enjoy good in our
   labour; we must use these things, not to excuse us from, but to make us
   diligent and cheerful in, our worldly business. (3.) We must herein
   acknowledge God; we must see that it is from the hand of God, that is,
   [1.] The good things themselves that we enjoy are so, not only the
   products of his creating power, but the gifts of his providential
   bounty to us. And then they are truly pleasant to us when we take them
   from the hand of God as a Father, when we eye his wisdom giving us that
   which is fittest for us, and acquiesce in it, and taste his love and
   goodness, relish them, and are thankful for them. [2.] A heart to enjoy
   them is so; this is the gift of God's grace. Unless he give us wisdom
   to make a right use of what he has, in his providence, bestowed upon
   us, and withal peace of conscience, that we may discern God's favour in
   the world's smiles, we cannot make our souls enjoy any good in them.

   2. Why we should have this in our eye, in the management of ourselves
   as to this world, and look up to God for it. (1.) Because Solomon
   himself, with all his possessions, could aim at no more and desire no
   better (v. 25): "Who can hasten to this more than I? This is that which
   I was ambitious of: I wished for no more; and those that have but
   little, in comparison with what I have, may attain to this, to be
   content with what they have and enjoy the good of it." Yet Solomon
   could not obtain it by his own wisdom, without the special grace of
   God, and therefore directs us to expect it from the hand of God and
   pray to him for it. (2.) Because riches are a blessing or a curse to a
   man according as he has or has not a heart to make good use of them.
   [1.] God makes them a reward to a good man, if with them he give him
   wisdom, and knowledge, and joy, to enjoy them cheerfully himself and to
   communicate them charitably to others. To those who are good in God's
   sight, who are of a good spirit, honest and sincere, pay a deference to
   their God and have a tender concern for all mankind, God will give
   wisdom and knowledge in this world, and joy with the righteous in the
   world to come; so the Chaldee. Or he will give that wisdom and
   knowledge in things natural, moral, political, and divine, which will
   be a constant joy and pleasure to them. [2.] He makes them a punishment
   to a bad man if he denies him a heart to take the comfort of them, for
   they do but tantalize him and tyrannize over him: To the sinner God
   gives by travail, by leaving him to himself and his own foolish
   counsels, to gather and to heap up that, which, as to himself, will not
   only burden him like thick clay (Hab. ii. 6), but be a witness against
   him and eat his flesh as it were fire (Jam. v. 3); while God designs,
   by an overruling providence, to give it to him that is good before him;
   for the wealth of the sinner is laid up for the just, and gathered for
   him that will pity the poor. Note, First, Godliness, with contentment,
   is great gain; and those only have true joy that are good in God's
   sight, and that have it from him and in him. Secondly, Ungodliness is
   commonly punished with discontent and an insatiable covetousness, which
   are sins that are their own punishment. Thirdly, When God gives
   abundance to wicked men it is with design to force them to a
   resignation in favour of his own children, when they are of age and
   ready for it, as the Canaanites kept possession of the good land till
   the time appointed for Israel's entering upon it. [3.] The burden of
   the song is still the same: This is also vanity and vexation of spirit.
   It is vanity, at the best, even to the good man; when he has all that
   the sinner has scraped together it will not make him happy without
   something else; but it is vexation of spirit to the sinner to see what
   he had laid up enjoyed by him that is good in God's sight, and
   therefore evil in his. So that, take it which way you will, the
   conclusion is firm, All is vanity and vexation of spirit.
     __________________________________________________________________

E C C L E S I A S T E S

  CHAP. III.

   Solomon having shown the vanity of studies, pleasures, and business,
   and made it to appear that happiness is not to be found in the schools
   of the learned, nor in the gardens of Epicurus, nor upon the exchange,
   he proceeds, in this chapter, further to prove his doctrine, and the
   inference he had drawn from it, That therefore we should cheerfully
   content ourselves with, and make use of, what God has given us, by
   showing, I. The mutability of all human affairs, ver. 1-10. II. The
   immutability of the divine counsels concerning them and the
   unsearchableness of those counsels, ver. 11-15. III. The vanity of
   worldly honour and power, which are abused for the support of
   oppression and persecution if men be not governed by the fear of God in
   the use of them, ver. 16. For a check to proud oppressors, and to show
   them their vanity, he reminds them, 1. That they will be called to
   account for it in the other world, ver. 17. 2. That their condition, in
   reference to this world (for of that he speaks), is no better than that
   of the beasts, ver. 18-21. And therefore he concludes that it is our
   wisdom to make use of what power we have for our own comfort, and not
   to oppress others with it.

Mutability of Human Affairs.

   1 To every thing there is a season, and a time to every purpose under
   the heaven:   2 A time to be born, and a time to die; a time to plant,
   and a time to pluck up that which is planted;   3 A time to kill, and a
   time to heal; a time to break down, and a time to build up;   4 A time
   to weep, and a time to laugh; a time to mourn, and a time to dance;   5
   A time to cast away stones, and a time to gather stones together; a
   time to embrace, and a time to refrain from embracing;   6 A time to
   get, and a time to lose; a time to keep, and a time to cast away;   7 A
   time to rend, and a time to sew; a time to keep silence, and a time to
   speak;   8 A time to love, and a time to hate; a time of war, and a
   time of peace.   9 What profit hath he that worketh in that wherein he
   laboureth?   10 I have seen the travail, which God hath given to the
   sons of men to be exercised in it.

   The scope of these verses is to show, 1. That we live in a world of
   changes, that the several events of time, and conditions of human life,
   are vastly different from one another, and yet occur promiscuously, and
   we are continually passing and repassing between them, as in the
   revolutions of every day and every year. In the wheel of nature (Jam.
   iii. 6) sometimes one spoke is uppermost and by and by the contrary;
   there is a constant ebbing and flowing, waxing and waning; from one
   extreme to the other does the fashion of this world change, ever did,
   and ever will. 2. That every change concerning us, with the time and
   season of it, is unalterably fixed and determined by a supreme power;
   and we must take things as they come, for it is not in our power to
   change what is appointed for us. And this comes in here as a reason
   why, when we are in prosperity, we should by easy, and yet not
   secure--not to be secure because we live in a world of changes and
   therefore have no reason to say, To-morrow shall be as this day (the
   lowest valleys join to the highest mountains), and yet to be easy, and,
   as he had advised (ch. ii. 24), to enjoy the good of our labour, in a
   humble dependence upon God and his providence, neither lifted up with
   hopes, nor cast down with fears, but with evenness of mind expecting
   every event. Here we have,

   I. A general proposition laid down: To every thing there is a season,
   v. 1. 1. Those things which seem most contrary the one to the other
   will, in the revolution of affairs, each take their turn and come into
   play. The day will give place to the night and the night again to the
   day. Is it summer? It will be winter. Is it winter? Stay a while, and
   it will be summer. Every purpose has its time. The clearest sky will be
   clouded, Post gaudia luctus--Joy succeeds sorrow; and the most clouded
   sky will clear up, Post nubila Phoebus--The sun will burst from behind
   the cloud. 2. Those things which to us seem most casual and contingent
   are, in the counsel and foreknowledge of God, punctually determined,
   and the very hour of them is fixed, and can neither be anticipated nor
   adjourned a moment.

   II. The proof and illustration of it by the induction of particulars,
   twenty-eight in number, according to the days of the moon's revolution,
   which is always increasing or decreasing between its full and change.
   Some of these changes are purely the act of God, others depend more
   upon the will of man, but all are determined by the divine counsel.
   Every thing under heaven is thus changeable, but in heaven there is an
   unchangeable state, and an unchangeable counsel concerning these
   things. 1. There is a time to be born and a time to die. These are
   determined by the divine counsel; and, as we were born, so we must die,
   at the time appointed, Acts xvii. 26. Some observe that here is a time
   to be born and a time to die, but no time to live; that is so short
   that it is not worth mentioning; as soon as we are born we begin to
   die. But, as there is a time to be born and a time to die, so there
   will be a time to rise again, a set time when those that lie in the
   grave shall be remembered, Job xiv. 13. 2. A time for God to plant a
   nation, as that of Israel in Canaan, and, in order to that, to pluck up
   the seven nations that were planted there, to make room for them; and
   at length there was a time when God spoke concerning Israel too, to
   pluck up and to destroy, when the measure of their iniquity was full,
   Jer. xviii. 7, 9. There is a time for men to plant, a time of the year,
   a time of their lives; but, when that which was planted has grown
   fruitless and useless, it is time to pluck it up. 3. A time to kill,
   when the judgments of God are abroad in a land and lay all waste; but,
   when he returns in ways of mercy, then is a time to heal what he has
   torn (Hos. vi. 1, 2), to comfort a people after the time that he has
   afflicted them, Ps. xc. 15. There is a time when it is the wisdom of
   rulers to use severe methods, but there is a time when it is as much
   their wisdom to take a more gentle course, and to apply themselves to
   lenitives, not corrosives. 4. A time to break down a family, an estate,
   a kingdom, when it has ripened itself for destruction; but God will
   find a time, if they return and repent, to rebuild what he has broken
   down; there is a time, a set time, for the Lord to build up Zion, Ps.
   cii. 13, 16. There is a time for men to break up house, and break off
   trade, and so to break down, which those that are busy in building up
   both must expect and prepare for. 5. A time when God's providence calls
   to weep and mourn, and when man's wisdom and grace will comply with the
   call, and will weep and mourn, as in times of common calamity and
   danger, and there it is very absurd to laugh, and dance, and make merry
   (Isa. xxii. 12, 13; Ezek. xxi. 10); but then, on the other hand, there
   is a time when God calls to cheerfulness, a time to laugh and dance,
   and then he expects we should serve him with joyfulness and gladness of
   heart. Observe, The time of mourning and weeping is put first, before
   that of laughter and dancing, for we must first sow in tears and then
   reap in joy. 6. A time to cast away stones, by breaking down and
   demolishing fortifications, when God gives peace in the borders, and
   there is no more occasion for them; but there is a time to gather
   stones together, for the making of strong-holds, v. 5. A time for old
   towers to fall, as that in Siloam (Luke xii. 4), and for the temple
   itself to be so ruined as that not one stone should be left upon
   another; but also a time for towers and trophies too to be erected,
   when national affairs prosper. 7. A time to embrace a friend when we
   find him faithful, but a time to refrain from embracing when we find he
   is unfair or unfaithful, and that we have cause to suspect him; it is
   then our prudence to be shy and keep at a distance. It is commonly
   applied to conjugal embraces, and explained by 1 Cor. vii. 3-5; Joel
   ii. 16. 8. A time to get, get money, get preferment, get good bargains
   and a good interest, when opportunity smiles, a time when a wise man
   will seek (so the word is); when he is setting out in the world and has
   a growing family, when he is in his prime, when he prospers and has a
   run of business, then it is time for him to be busy and make hay when
   the sun shines. There is a time to get wisdom, and knowledge, and
   grace, when a man has a price put into his hand; but then let him
   expect there will come a time to spend, when all he has will be little
   enough to serve his turn. Nay, there will come a time to lose, when
   what has been soon got will be soon scattered and cannot be held fast.
   9. A time to keep, when we have use for what we have got, and can keep
   it without running the hazard of a good conscience; but there may come
   a time to cast away, when love to God may oblige us to cast away what
   we have, because we must deny Christ and wrong our consciences if we
   keep it (Matt. x. 37, 38), and rather to make shipwreck of all than of
   the faith; nay, when love to ourselves may oblige us to cast it away,
   when it is for the saving of our lives, as it was when Jonah's mariners
   heaved their cargo into the sea. 10. A time to rend the garments, as
   upon occasion of some great grief, and a time to sew, them again, in
   token that the grief is over. A time to undo what we have done and a
   time to do again what we have undone. Jerome applies this to the
   rending of the Jewish church and the sewing and making up of the gospel
   church thereupon. 11. A time when it becomes us, and is our wisdom and
   duty, to keep silence, when it is an evil time (Amos v. 13), when our
   speaking would be the casting of pearl before swine, or when we are in
   danger of speaking amiss (Ps. xxxix. 2); but there is also a time to
   speak for the glory of God and the edification of others, when silence
   would be the betraying of a righteous cause, and when with the mouth
   confession is to be made to salvation; and it is a great part of
   Christian prudence to know when to speak and when to hold our peace.
   12. A time to love, and to show ourselves friendly, to be free and
   cheerful, and it is a pleasant time; but there may come a time to hate,
   when we shall see cause to break off all familiarity with some that we
   have been fond of, and to be upon the reserve, as having found reason
   for a suspicion, which love is loth to admit. 13. A time of war, when
   God draws the sword for judgment and gives it commission to devour,
   when men draw the sword for justice and the maintaining of their
   rights, when there is in the nations a disposition to war; but we may
   hope for a time of peace, when the sword of the Lord shall be sheathed
   and he shall make wars to cease (Ps. xlvi. 9), when the end of the war
   is obtained, and when there is on all sides a disposition to peace. War
   shall not last always, nor is there any peace to be called lasting on
   this side the everlasting peace. Thus in all these changes God has set
   the one over-against the other, that we may rejoice as though we
   rejoiced not and weep as though we wept not.

   III. The inferences drawn from this observation. If our present state
   be subject to such vicissitude, 1. Then we must not expect our portion
   in it, for the good things of it are of no certainty, no continuance
   (v. 9): What profit has he that works? What can a man promise himself
   from planting and building, when that which he thinks is brought to
   perfection may so soon, and will so surely, be plucked up and broken
   down? All our pains and care will not alter either the mutable nature
   of the things themselves or the immutable counsel of God concerning
   them. 2. Then we must look upon ourselves as upon our probation in it.
   There is indeed no profit in that wherein we labour; the thing itself,
   when we have it, will do us little good; but, if we make a right use of
   the disposals of Providence about it, there will be profit in that (v.
   10): I have seen the travail which God has given to the sons of men,
   not to make up a happiness by it, but to be exercised in it, to have
   various graces exercised by the variety of events, to have their
   dependence upon God tried by every change, and to be trained up to it,
   and taught both how to want and how to abound, Phil. iv. 12. Note, (1.)
   There is a great deal of toil and trouble to be seen among the children
   of men. Labour and sorrow fill the world. (2.) This toil and this
   trouble are what God has allotted us. He never intended this world for
   our rest, and therefore never appointed us to take our ease in it. (3.)
   To many it proves a gift. God gives it to men, as the physician gives a
   medicine to his patient, to do him good. This travail is given to us to
   make us weary of the world and desirous of the remaining rest. It is
   given to us that we may be kept in action, and may always have
   something to do; for we were none of us sent into the world to be idle.
   Every change cuts us out some new work, which we should be more
   solicitous about, than about the event.

Mutability of Human Affairs.

   11 He hath made every thing beautiful in his time: also he hath set the
   world in their heart, so that no man can find out the work that God
   maketh from the beginning to the end.   12 I know that there is no good
   in them, but for a man to rejoice, and to do good in his life.   13 And
   also that every man should eat and drink, and enjoy the good of all his
   labour, it is the gift of God.   14 I know that, whatsoever God doeth,
   it shall be for ever: nothing can be put to it, nor any thing taken
   from it: and God doeth it, that men should fear before him.   15 That
   which hath been is now; and that which is to be hath already been; and
   God requireth that which is past.

   We have seen what changes there are in the world, and must not expect
   to find the world more sure to us than it has been to others. Now here
   Solomon shows the hand of God in all those changes; it is he that has
   made every creature to be that to us which it is, and therefore we must
   have our eye always upon him.

   I. We must make the best of that which is, and must believe it best for
   the present, and accommodate ourselves to it: He has made every thing
   beautiful in his time (v. 11), and therefore, while its time lasts, we
   must be reconciled to it: nay, we must please ourselves with the beauty
   of it. Note, 1. Every thing is as God has made it; it is really as he
   appointed it to be, not as it appears to us. 2. That which to us seems
   most unpleasant is yet, in its proper time, altogether becoming. Cold
   is as becoming in winter as heat in summer; and the night, in its turn,
   is a black beauty, as the day, in its turn, is a bright one. 3. There
   is a wonderful harmony in the divine Providence and all its disposals,
   so that the events of it, when they come to be considered in their
   relations and tendencies, together with the seasons of them, will
   appear very beautiful, to the glory of God and the comfort of those
   that trust in him. Though we see not the complete beauty of Providence,
   yet we shall see it, and a glorious sight it will be, when the mystery
   of God shall be finished. Then every thing shall appear to have been
   done in the most proper time and it will be the wonder of eternity,
   Deut. xxxii. 4; Ezek. i. 18.

   II. We must wait with patience for the full discovery of that which to
   us seems intricate and perplexed, acknowledging that we cannot find out
   the work that God makes from the beginning to the end, and therefore
   must judge nothing before the time. We are to believe that God has made
   all beautiful. Every thing is done well, as in creation, so in
   providence, and we shall see it when the end comes, but till then we
   are incompetent judges of it. While the picture is in drawing, and the
   house in building, we see not the beauty of either; but when the artist
   has put his last hand to them, and given them their finishing strokes,
   then all appears very good. We see but the middle of God's works, not
   from the beginning of them (then we should see how admirably the plan
   was laid in the divine counsels), nor to the end of them, which crowns
   the action (then we should see the product to be glorious), but we must
   wait till the veil be rent, and not arraign God's proceedings nor
   pretend to pass judgment on them. Secret things belong not to us. Those
   words, He has set the world in their hearts, are differently
   understood. 1. Some make them to be a reason why we may know more of
   God's works than we do; so Mr. Pemble: "God has not left himself
   without witness of his righteous, equal, and beautiful ordering of
   things, but has set it forth, to be observed in the book of the world,
   and this he has set in men's hearts, given man a large desire, and a
   power, in good measure, to comprehend and understand the history of
   nature, with the course of human affairs, so that, if men did but give
   themselves to the exact observation of things, they might in most of
   them perceive an admirable order and contrivance." 2. Others make them
   to be a reason why we do not know so much of God's works as we might;
   so bishop Reynolds: "We have the world so much in our hearts, are so
   taken up with thoughts and cares of worldly things, and are so
   exercised in our travail concerning them, that we have neither time nor
   spirit to eye God's hand in them." The world has not only gained
   possession of the heart, but has formed prejudices there against the
   beauty of God's works.

   III. We must be pleased with our lot in this world, and cheerfully
   acquiesce in the will of God concerning us, and accommodate ourselves
   to it. There is no certain, lasting, good in these things; what good
   there is in them we are here told, v. 12, 13. We must make a good use
   of them, 1. For the benefit of others. All the good there is in them is
   to do good with them, to our families, to our neighbours, to the poor,
   to the public, to its civil and religious interests. What have we our
   beings, capacities, and estates for, but to be some way serviceable to
   our generation? We mistake if we think we were born for ourselves. No;
   it is our business to do good; it is in doing good that there is the
   truest pleasure, and what is so laid out is best laid up and will turn
   to the best account. Observe, It is to do good in this life, which is
   short and uncertain; we have but a little time to be doing good in, and
   therefore had need to redeem time. It is in this life, where we are in
   a state of trial and probation for another life. Every man's life is
   his opportunity of doing that which will make for him in eternity. 2.
   For our own comfort. Let us make ourselves easy, rejoice, and enjoy the
   good of our labour, as it is the gift of God, and so enjoy God in it,
   and taste his love, return him thanks, and make him the centre of our
   joy, eat and drink to his glory, and serve him with joyfulness of
   heart, in the abundance of all things. If all things in this world be
   so uncertain, it is a foolish thing for men sordidly to spare for the
   present, that they may hoard up all for hereafter; it is better to live
   cheerfully and usefully upon what we have, and let to-morrow take
   thought for the things of itself. Grace and wisdom to do this is the
   gift of God, and it is a good gift, which crowns the gifts of his
   providential bounty.

   IV. We must be entirely satisfied in all the disposals of the divine
   Providence, both as to personal and public concerns, and bring our
   minds to them, because God, in all, performs the thing that is
   appointed for us, acts according to the counsel of his will; and we are
   here told, 1. That that counsel cannot be altered, and therefore it is
   our wisdom to make a virtue of necessity, by submitting to it. It must
   be as God wills: I know (and every one knows it that knows any thing of
   God) that whatsoever God does it shall be for ever, v. 14. He is in one
   mind, and who can turn him? His measures are never broken, nor is he
   ever put upon new counsels, but what he has purposed shall be effected,
   and all the world cannot defeat nor disannul it. It behoves us
   therefore to say, "Let it be as God wills," for, how cross soever it
   may be to our designs and interests, God's will is his wisdom. 2. That
   that counsel needs not to be altered, for there is nothing amiss in it,
   nothing that can be amended. If we could see it altogether at one view,
   we should see it so perfect that nothing can be put to it, for there is
   no deficiency in it, nor any thing taken from it, for there is nothing
   in it unnecessary, or that can be spared. As the word of God, so the
   works of God are every one of them perfect in its kind, and it is
   presumption for us either to add to them or to diminish from them,
   Deut. iv. 2. It is therefore as much our interest, as our duty, to
   bring our wills to the will of God.

   V. We must study to answer God's end in all his providences, which is
   in general to make us religious. God does all that men should fear
   before him, to convince them that there is a God above them that has a
   sovereign dominion over them, at whose disposal they are and all their
   ways, and in whose hands their times are and all events concerning
   them, and that therefore they ought to have their eyes ever towards
   him, to worship and adore him, to acknowledge him in all their ways, to
   be careful in every thing to please him, and afraid of offending him in
   any thing. God thus changes his disposals, and yet is unchangeable in
   his counsels, not to perplex us, much less to drive us to despair, but
   to teach us our duty to him and engage us to do it. That which God
   designs in the government of the world is the support and advancement
   of religion among men.

   VI. Whatever changes we see or feel in this world, we must acknowledge
   the inviolable steadiness of God's government. The sun rises and sets,
   the moon increases and decreases, and yet both are where they were, and
   their revolutions are in the same method from the beginning according
   to the ordinances of heaven; so it is with the events of Providence (v.
   15): That which has been is now. God has not of late begun to use this
   method. No; things were always as mutable and uncertain as they are
   now, and so they will be: That which is to be has already been; and
   therefore we speak inconsiderately when we say, "Surely the world was
   never so bad as it is now," or "None ever met with such disappointments
   as we meet with," or "The times will never mend;" they may mend with
   us, and after a time to mourn there may come a time to rejoice, but
   that will still be liable to the common character, to the common fate.
   The world, as it has been, is and will be constant in inconstancy; for
   God requires that which is past, that is, repeats what he has formerly
   done and deals with us no otherwise than as he has used to deal with
   good men; and shall the earth be forsaken for us, or the rock removed
   out of his place? There has no change befallen us, nor any temptation
   by it overtaken us, but such as is common to men. Let us not be proud
   and secure in prosperity, for God may recall a past trouble, and order
   that to seize us and spoil our mirth (Ps. xxx. 7); nor let us despond
   in adversity, for God may call back the comforts that are past, as he
   did to Job. We may apply this to our past actions, and our behaviour
   under the changes that have affected us. God will call us to account
   for that which is past; and therefore, when we enter into a new
   condition, we should judge ourselves for our sins in our former
   condition, prosperous or afflicted.

Immutability of God's Counsel; The Extent of Mortality.

   16 And moreover I saw under the sun the place of judgment, that
   wickedness was there; and the place of righteousness, that iniquity was
   there.   17 I said in mine heart, God shall judge the righteous and the
   wicked: for there is a time there for every purpose and for every work.
     18 I said in mine heart concerning the estate of the sons of men,
   that God might manifest them, and that they might see that they
   themselves are beasts.   19 For that which befalleth the sons of men
   befalleth beasts; even one thing befalleth them: as the one dieth, so
   dieth the other; yea, they have all one breath; so that a man hath no
   preeminence above a beast: for all is vanity.   20 All go unto one
   place; all are of the dust, and all turn to dust again.   21 Who
   knoweth the spirit of man that goeth upward, and the spirit of the
   beast that goeth downward to the earth?   22 Wherefore I perceive that
   there is nothing better, than that a man should rejoice in his own
   works; for that is his portion: for who shall bring him to see what
   shall be after him?

   Solomon is still showing that every thing in this world, without piety
   and the fear of God, is vanity. Take away religion, and there is
   nothing valuable among men, nothing for the sake of which a wise man
   would think it worth while to live in this world. In these verses he
   shows that power (than which there is nothing men are more ambitious
   of) and life itself (than which there is nothing men are more fond,
   more jealous of) are nothing without the fear of God.

   I. Here is the vanity of man as mighty, man in his best estate, man
   upon the throne, where his authority is submitted to, man upon the
   judgment-seat, where his wisdom and justice are appealed to, and where,
   if he be governed by the laws of religion, he is God's vicegerent; nay,
   he is of those to whom it is said, You are gods; but without the fear
   of God it is vanity, for, set that aside, and,

   1. The judge will not judge aright, will not use his power well, but
   will abuse it; instead of doing good with it he will do hurt with it,
   and then it is not only vanity, but a lie, a cheat to himself and to
   all about him, v. 16. Solomon perceived, by what he had read of former
   times, what he heard of other countries, and what he had seen in some
   corrupt judges, even in the land of Israel, notwithstanding all his
   care to prefer good men, that there was wickedness in the place of
   judgment. It is not so above the sun: far be it from God that he should
   do iniquity, or pervert justice. But under the sun it is often found
   that that which should be the refuge, proves the prison, of oppressed
   innocency. Man being in honour, and not understanding what he ought to
   do, becomes like the beasts that perish, like the beasts of prey, even
   the most ravenous, Ps. xlix. 20. Not only from the persons that sat in
   judgment, but even in the places where judgment was, in pretence,
   administered, and righteousness was expected, there was iniquity; men
   met with the greatest wrongs in those courts to which they fled for
   justice. This is vanity and vexation; for, (1.) It would have been
   better for the people to have had no judges than to have had such. (2.)
   It would have been better for the judges to have had no power than to
   have had it and used it to such ill purposes; and so they will say
   another day.

   2. The judge will himself be judged for not judging aright. When
   Solomon saw how judgment was perverted among men he looked up to God
   the Judge, and looked forward to the day of his judgment (v. 17): "I
   said in my heart that this unrighteous judgment is not so conclusive as
   both sides take it to be, for there will be a review of the judgment;
   God shall judge between the righteous and the wicked, shall judge for
   the righteous and plead their cause, though now it is run down, and
   judge against the wicked and reckon with them for all their unrighteous
   decrees and the grievousness which they have prescribed," Isa. x. 1.
   With an eye of faith we may see, not only the period, but the
   punishment of the pride and cruelty of oppressors (Ps. xcii. 7), and it
   is an unspeakable comfort to the oppressed that their cause will be
   heard over again. Let them therefore wait with patience, for there is
   another Judge that stands before the door. And, though the day of
   affliction may last long, yet there is a time, a set time, for the
   examination of every purpose, and every work done under the sun. Men
   have their day now, but God's day is coming, Ps. xxxvii. 13. With God
   there is a time for the re-hearing of causes, redressing of grievances,
   and reversing of unjust decrees, though as yet we see it not here, Job
   xxiv. 1.

   II. Here is the vanity of man as mortal. He now comes to speak more
   generally concerning the estate of the sons of men in this world, their
   life and being on earth, and shows that their reason, without religion
   and the fear of God, advances them but little above the beasts. Now
   observe,

   1. What he aims at in this account of man's estate. (1.) That God may
   be honoured, may be justified, may be glorified--that they might clear
   God (so the margin reads it), that if men have an uneasy life in this
   world, full of vanity and vexation, they may thank themselves and lay
   no blame on God; let them clear him, and not say that he made this
   world to be man's prison and life to be his penance; no, God made man,
   in respect both of honour and comfort, little lower than the angels; if
   he be mean and miserable, it is his own fault. Or, that God (that is,
   the world of God) might manifest them, and discover them to themselves,
   and so appear to be quick and powerful, and a judge of men's
   characters; and we may be made sensible how open we lie to God's
   knowledge and judgment. (2.) That men may be humbled, may be vilified,
   may be mortified--that they might see that they themselves are beasts.
   It is no easy matter to convince proud men that they are but men (Ps.
   ix. 20), much more to convince bad men that they are beasts, that,
   being destitute of religion, they are as the beasts that perish, as the
   horse and the mule that have no understanding. Proud oppressors are as
   beasts, as roaring lions and ranging bears. Nay, every man that minds
   his body only, and not his soul, makes himself no better than a brute,
   and must wish, at least, to die like one.

   2. The manner in which he verifies this account. That which he
   undertakes to prove is that a worldly, carnal, earthly-minded man, has
   no preeminence above the beast, for all that which he sets his heart
   upon, places his confidence, and expects a happiness in, is vanity, v.
   19. Some make this to be the language of an atheist, who justifies
   himself in his iniquity (v. 16) and evades the argument taken from the
   judgment to come (v. 17) by pleading that there is not another life
   after this, but that when man dies there is an end of him, and
   therefore while he lives he may live as he lists; but others rather
   think Solomon here speaks as he himself thinks, and that it is to be
   understood in the same sense with that of his father (Ps. xlix. 14),
   Like sheep they are laid in the grave, and that he intends to show the
   vanity of this world's wealth and honours "By the equal condition in
   mere outward respects (as bishop Reynolds expounds it) between men and
   beasts," (1.) The events concerning both seem much alike (v. 19); That
   which befals the sons of men is no other than that which befals beasts;
   a great deal of knowledge of human bodies is gained by the anatomy of
   the bodies of brutes. When the deluge swept away the old world the
   beasts perished with mankind. Horses and men are killed in battle with
   the same weapons of war. (2.) The end of both, to an eye of sense,
   seems alike too: They have all one breath, and breathe in the same air,
   and it is the general description of both that in their nostrils is the
   breath of life (Gen. vii. 22), and therefore, as the one dies, so dies
   the other; in their expiring there is no visible difference, but death
   makes much the same change with a beast that it does with a man. [1.]
   As to their bodies, the change is altogether the same, except the
   different respects that are paid to them by the survivors. Let a man be
   buried with the burial of an ass (Jer. xxii. 19) and what preëminence
   then has he above a beast? The touch of the dead body of a man, by the
   law of Moses, contracted a greater ceremonial pollution than the touch
   of the carcase even of an unclean beast or fowl. And Solomon here
   observes that all go unto one place; the dead bodies of men and beasts
   putrefy alike; all are of the dust, in their original, for we see all
   turn to dust again in their corruption. What little reason then have we
   to be proud of our bodies, or any bodily accomplishments, when they
   must not only be reduced to the earth very shortly, but must be so in
   common with the beasts, and we must mingle our dust with theirs! [2.]
   As to their spirits there is indeed a vast difference, but not a
   visible one, v. 21. It is certain that the spirit of the sons of men at
   death is ascending; it goes upwards to the Father of spirits, who made
   it, to the world of spirits to which it is allied; it dies not with the
   body, but is redeemed from the power of the grave, Ps. xlix. 15. It
   goes upwards to be judged and determined to an unchangeable state. It
   is certain that the spirit of the beast goes downwards to the earth; it
   dies with the body; it perishes and is gone at death. The soul of a
   beast is, at death, like a candle blown out--there is an end of it;
   whereas the soul of a man is then like a candle taken out of a dark
   lantern, which leaves the lantern useless indeed, but does itself shine
   brighter. This great difference there is between the spirits of men and
   beasts; and a good reason it is why men should set their affections on
   things above, and lift up their souls to those things, not suffering
   them, as if they were the souls of brutes, to cleave to this earth. But
   who knows this difference? We cannot see the ascent of the one and the
   descent of the other with our bodily eyes; and therefore those that
   live by sense, as all carnal sensualists do, that walk in the sight of
   their eyes and will not admit any other discoveries, by their own rule
   of judgment have no preëminence above the beasts. Who knows, that is,
   who considers this? Isa. liii. 1. Very few. Were it better considered,
   the world would be every way better; but most men live as if they were
   to be here always, or as if when they die there were an end of them;
   and it is not strange that those live like beasts who think they shall
   die like beasts, but on such the noble faculties of reason are
   perfectly lost and thrown away.

   3. An inference drawn from it (v. 22): There is nothing better, as to
   this world, nothing better to be had out of our wealth and honour, than
   that a man should rejoice in his own works, that is, (1.) Keep a clear
   conscience, and never admit iniquity into the place of righteousness.
   Let every man prove his own work, and approve himself to God in it, so
   shall he have rejoicing in himself alone, Gal. vi. 4. Let him not get
   nor keep any thing but what he can rejoice in. See 2 Cor. i. 12. (2.)
   Live a cheerful life. If God have prospered the work of our hands unto
   us, let us rejoice in it, and take the comfort of it, and not make it a
   burden to ourselves and leave others the joy of it; for that is our
   portion, not the portion of our souls (miserable are those that have
   their portion in this life, Ps. xvii. 14, and fools are those that
   choose it and take up with it, Luke xii. 19), but it is the portion of
   the body; that only which we enjoy is ours out of this world; it is
   taking what is to be had and making the best of it, and the reason is
   because none can give us a sight of what shall be after us, either who
   shall have our estates or what use they will make of them. When we are
   gone it is likely we shall not see what is after us; there is no
   correspondence that we know of between the other world and this, Job
   xiv. 21. Those in the other world will be wholly taken up with that
   world, so that they will not care for seeing what is done in this; and
   while we are here we cannot foresee what shall be after us, either as
   to our families or the public. It is not for us to know the times and
   seasons that shall be after us, which, as it should be a restraint to
   our cares about this world, so it should be a reason for our concern
   about another. Since death is a final farewell to this life, let us
   look before us to another life.
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E C C L E S I A S T E S

  CHAP. IV.

   Solomon, having shown the vanity of this world in the temptation which
   those in power feel to oppress and trample upon their subjects, here
   further shows, I. The temptation which the oppressed feel to discontent
   and impatience, ver. 1-3. II. The temptation which those that love
   their case feel to take their case and neglect business, for fear of
   being envied, ver. 4-6. III. The folly of hoarding up abundance of
   worldly wealth, ver. 7, 8. IV. A remedy against that folly, in being
   made sensible of the benefit of society and mutual assistance, ver.
   9-12. V. The mutability even of royal dignity, not only through the
   folly of the prince himself (ver. 13, 14), but through the fickleness
   of the people, let the prince be ever so discreet, ver. 15, 16. It is
   not the prerogative even of kings themselves to be exempted from the
   vanity and vexation that attend these things; let none else then expect
   it.

The Prevalence of Oppression.

   1 So I returned, and considered all the oppressions that are done under
   the sun: and behold the tears of such as were oppressed, and they had
   no comforter; and on the side of their oppressors there was power; but
   they had no comforter.   2 Wherefore I praised the dead which are
   already dead more than the living which are yet alive.   3 Yea, better
   is he than both they, which hath not yet been, who hath not seen the
   evil work that is done under the sun.

   Solomon had a large soul (1 Kings iv. 29) and it appeared by this,
   among other things, that he had a very tender concern for the miserable
   part of mankind and took cognizance of the afflictions of the
   afflicted. He had taken the oppressors to task (ch. iii. 16, 17) and
   put them in mind of the judgment to come, to be a curb to their
   insolence; now here he observes the oppressed. This he did, no doubt,
   as a prince, to do them justice and avenge them of their adversaries,
   for he both feared God and regarded men; but here he does it as a
   preacher, and shows,

   I. The troubles of their condition (v. 1); of these he speaks very
   feelingly and with compassion. It grieved him, 1. To see might
   prevailing against right, to see so much oppression done under the sun,
   to see servants, and labourers, and poor workmen, oppressed by their
   masters, who take advantage of their necessity to impose what terms
   they please upon them, debtors oppressed by cruel creditors and
   creditors too by fraudulent debtors, tenants oppressed by hard
   landlords and orphans by treacherous guardians, and, worst of all,
   subjects oppressed by arbitrary princes and unjust judges. Such
   oppressions are done under the sun; above the sun righteousness reigns
   for ever. Wise men will consider these oppressions, and contrive to do
   something for the relief of those that are oppressed. Blessed is he
   that considers the poor. 2. To see how those that were wronged laid to
   heart the wrongs that were done them. He beheld the tears of such as
   were oppressed, and perhaps could not forbear weeping with them. The
   world is a place of weepers; look which way we will, we have a
   melancholy scene presented to us, the tears of those that are oppressed
   with one trouble or other. They find it is to no purpose to complain,
   and therefore mourn in secret (as Job, ch. xvi. 20; xxx. 28); but
   Blessed are those that mourn. 3. To see how unable they were to help
   themselves: On the side of their oppressors there was power, when they
   had done wrong, to stand to it and make good what they had done, so
   that the poor were borne down with a strong hand and had no way to
   obtain redress. It is sad to see power misplaced, and that which was
   given men to enable them to do good perverted to support them in doing
   wrong. 4. To see how they and their calamities were slighted by all
   about them. They wept and needed comfort, but there was none to do that
   friendly office: They had no comforter; their oppressors were powerful
   and threatening, and therefore they had no comforter; those that should
   have comforted them durst not, for fear of displeasing the oppressors
   and being made their companions for offering to be their comforters. It
   is sad to see so little humanity among men.

   II. The temptations of their condition. Being thus hardly used, they
   are tempted to hate and despise life, and to envy those that are dead
   and in their graves, and to wish they had never been born (v. 2, 3);
   and Solomon is ready to agree with them, for it serves to prove that
   all is vanity and vexation, since life itself is often so; and if we
   disregard it, in comparison with the favour and fruition of God (as St.
   Paul, Acts xx. 24, Phil. i. 23), it is our praise, but, if (as here)
   only for the sake of the miseries that attend it, it is our infirmity,
   and we judge therein after the flesh, as Job and Elijah did. 1. He here
   thinks those happy who have ended this miserable life, have done their
   part and quitted the stage; "I praised the dead that are already dead,
   slain outright, or that had a speedy passage through the world, made a
   short cut over the ocean of life, dead already, before they had well
   begun to live; I was pleased with their lot, and, had it been in their
   own choice, should have praised their wisdom for but looking into the
   world and then retiring, as not liking it. I concluded that it is
   better with them than with the living that are yet alive and that is
   all, dragging the long and heavy chain of life, and wearing out its
   tedious minutes." This may be compared not with Job iii. 20, 21, but
   with Rev. xiv. 13, where, in times of persecution (and such Solomon is
   here describing), it is not the passion of man, but the Spirit of God,
   that says, Blessed are the dead which die in the Lord from henceforth.
   Note, The condition of the saints that are dead, and gone to rest with
   God, is upon many accounts better and more desirable than the condition
   of living saints that are yet continued in their work and warfare. 2.
   He thinks those happy who never began this miserable life; nay, they
   are happiest of all: He that has not been is happier than both they.
   Better never to have been born than be born to see the evil work that
   is done under the sun, to see so much wickedness committed, so much
   wrong done, and not only to be in no capacity to mend the matter, but
   to suffer ill for doing well. A good man, how calamitous a condition
   soever he is in in this world, cannot have cause to wish he had never
   been born, since he is glorifying the Lord even in the fires, and will
   be happy at last, for ever happy. Nor ought any to wish so while they
   are alive, for while there is life there is hope; a man is never undone
   till he is in hell.

The Prevalence of Oppression.

   4 Again, I considered all travail, and every right work, that for this
   a man is envied of his neighbour. This is also vanity and vexation of
   spirit.   5 The fool foldeth his hands together, and eateth his own
   flesh.   6 Better is a handful with quietness, than both the hands full
   with travail and vexation of spirit.

   Here Solomon returns to the observation and consideration of the vanity
   and vexation of spirit that attend the business of this world, which he
   had spoken of before, ch. ii. 11.

   I. If a man be acute, and dexterous, and successful in his business, he
   gets the ill-will of his neighbours, v. 4. Though he takes a great deal
   of pains, and goes through all travail, does not get his estate easily,
   but it costs him a great deal of hard labour, nor does he get it
   dishonestly, he wrongs no man, defrauds no man, but by every right
   work, by applying himself to his own proper business, and managing it
   by all the rules of equity and fair dealing, yet for this he is envied
   of his neighbour, and the more for the reputation he has got by his
   honesty. This shows, 1. What little conscience most men have, that they
   will bear a grudge to a neighbour, give him an ill word and do him an
   ill turn, only because he is more ingenious and industrious than
   themselves, and has more of the blessing of heaven. Cain envied Abel,
   Esau Jacob, and Saul David, and all for their right works. This is
   downright diabolism. 2. What little comfort wise and useful men must
   expect to have in this world. Let them behave themselves ever so
   cautiously, they cannot escape being envied; and who can stand before
   envy? Prov. xxvii. 4. Those that excel in virtue will always be an
   eye-sore to those that exceed in vice, which should not discourage us
   from any right work, but drive us to expect the praise of it, not from
   men, but from God, and not to count upon satisfaction and happiness in
   the creature; for, if right works prove vanity and vexation of spirit,
   no works under the sun can prove otherwise. But for every right work a
   man shall be accepted of his God, and then he needs not mind though he
   be envied of his neighbour, only it may make him love the world the
   less.

   II. If a man be stupid, and dull, and blundering in his business, he
   does ill for himself (v. 5): The fool that goes about his work as if
   his hands were muffled and folded together, that does every thing
   awkwardly, the sluggard (for he is a fool) that loves his ease and
   folds his hands together to keep them warm, because they refuse to
   labour, he eats his own flesh, is a cannibal to himself, brings himself
   into such a poor condition that he has nothing to eat but his own
   flesh, into such a desperate condition that he is ready to eat his own
   flesh for vexation. He has a dog's life--hunger and ease. Because he
   sees active men that thrive in the world envied, he runs into the other
   extreme; and, lest he should be envied for his right works, he does
   every thing wrong, and does not deserve to be pitied. Note, Idleness is
   a sin that is its own punishment. The following words (v. 6), Better is
   a handful with quietness than both the hands full with travail and
   vexation of spirit, may be taken either, 1. As the sluggard's argument
   for the excuse of himself in his idleness. He folds his hands together,
   and abuses and misapplies a good truth for his justification, as if,
   because a little with quietness is better than abundance with strife,
   therefore a little with idleness is better than abundance with honest
   labour: thus wise in his own conceit is he, Prov. xxvi. 16. But, 2. I
   rather take it as Solomon's advice to keep the mean between that
   travail which will make a man envied and that slothfulness which will
   make a man eat his own flesh. Let us by honest industry lay hold on the
   handful, that we may not want necessaries, but not grasp at both the
   hands full, which will but create us vexation of spirit. Moderate pains
   and moderate gains will do best. A man may have but a handful of the
   world, and yet may enjoy it and himself with a great deal of quietness,
   with content of mind, peace of conscience, and the love and good-will
   of his neighbours, while many that have both their hands full, have
   more than heart could wish, have a great deal of travail and vexation
   with it. Those that cannot live on a little, it is to be feared, would
   not live as they should if they had ever so much.

The Vanity of Human Wishes.

   7 Then I returned, and I saw vanity under the sun.   8 There is one
   alone, and there is not a second; yea, he hath neither child nor
   brother: yet is there no end of all his labour; neither is his eye
   satisfied with riches; neither saith he, For whom do I labour, and
   bereave my soul of good? This is also vanity, yea, it is a sore
   travail.   9 Two are better than one; because they have a good reward
   for their labour.   10 For if they fall, the one will lift up his
   fellow: but woe to him that is alone when he falleth; for he hath not
   another to help him up.   11 Again, if two lie together, then they have
   heat: but how can one be warm alone?   12 And if one prevail against
   him, two shall withstand him; and a threefold cord is not quickly
   broken.

   Here Solomon fastens upon another instance of the vanity of this world,
   that frequently the more men have of it the more they would have; and
   on this they are so intent that they have no enjoyment of what they
   have. Now Solomon here shows,

   I. That selfishness is the cause of this evil (v. 7, 8): There is one
   alone, that minds none but himself, cares for nobody, but would, if he
   could, be placed alone in the midst of the earth; there is not a
   second, nor does he desire there should be: one mouth he thinks enough
   in a house, and grudges every thing that goes beside him. See how this
   covetous muckworm is here described. 1. He makes himself a mere slave
   to his business. Though he has no charge, neither child nor brother,
   none to take care of but himself, none to hang upon him, or draw from
   him, no poor relations, nor dares he marry, for fear of the expense of
   a family, yet is there no end of his labour; he is at it night and day,
   early and late, and will scarcely allow necessary rest to himself and
   those he employs. He does not confine himself within the bounds of his
   own calling, but is for having a hand in any thing that he can get by.
   See Ps. cxxvii. 2. 2. He never thinks he has enough: His eye is not
   satisfied with riches. Covetousness is called the lust of the eye (1
   John ii. 16) because the beholding of it with his eyes is all that the
   worldling seems to covet, Eccl. v. 11. He has enough for his back (as
   bishop Reynolds observes), for his belly, for his calling, for his
   family, for his living decently in the world, but he has not enough for
   his eyes. Though he can but see it, can but count his money, and not
   find in his heart to use it, yet he is not easy because he has not more
   to regale his eyes with. 3. He denies himself the comfort of what he
   has: he bereaves his soul of good. If our souls are bereaved of good,
   it is we ourselves that do bereave them. Others may bereave us of
   outward good, but cannot rob us of our graces and comforts, our
   spiritual good things. It is our own fault if we do not enjoy
   ourselves. Yet many are so set upon the world that, in pursuit of it,
   they bereave their souls of good here and for ever, make shipwreck of
   faith and of a good conscience, bereave themselves not only of the
   favour of God and eternal life, but of the pleasures of this world too
   and this present life. Worldly people, pretending to be wise for
   themselves, are really enemies to themselves. 4. He has no excuse for
   doing this: He has neither child nor brother, none that he is bound to,
   on whom he may lay out what he has to his satisfaction while he lives,
   none that he has a kindness for, for whom he may lay it up to his
   satisfaction and to whom he may leave it when he dies, none that are
   poor or dear to him. 5. He has not consideration enough to show himself
   the folly of this. He never puts this question to himself, "For whom do
   I labour thus? Do I labour, as I should, for the glory of God, and that
   I may have to give to those that need? Do I consider that it is but for
   the body that I am labouring, a dying body; it is for others, and I
   know not for whom--perhaps for a fool, that will scatter it as fast as
   I have gathered it--perhaps for a foe, that will be ungrateful to my
   memory?" Note, It is wisdom for those that take pains about this world
   to consider whom they take all this pains for, and whether it be really
   worth while to bereave themselves of good that they may bestow it on a
   stranger. If men do not consider this, it is vanity, and a sore
   travail; they shame and vex themselves to no purpose.

   II. That sociableness is the cure of this evil. Men are thus sordid
   because they are all for themselves. Now Solomon shows here, by divers
   instances, that it is not good for man to be alone (Gen. ii. 18); he
   designs hereby to recommend to us both marriage and friendship, two
   things which covetous misers decline, because of the charge of them;
   but such are the comfort and advantage of them both, if prudently
   contracted, that they will very well quit cost. Man, in paradise
   itself, could not be happy without a mate, and therefore is no sooner
   made than matched. 1. Solomon lays this down for a truth, That two are
   better than one, and more happy jointly than either of them could be
   separately, more pleased in one another than they could be in
   themselves only, mutually serviceable to each other's welfare, and by a
   united strength more likely to do good to others: They have a good
   reward of their labour; whatever service they do, it is returned to
   them another way. He that serves himself only has himself only for his
   paymaster, and commonly proves more unjust and ungrateful to himself
   than his friend, if he should serve him, would be to him; witness him
   that labours endlessly and yet bereaves his soul of good; he has no
   reward of his labour. But he that is kind to another has a good reward;
   the pleasure and advantage of holy love will be an abundant recompence
   for all the work and labour of love. Hence Solomon infers the mischief
   of solitude: Woe to him that is alone. He lies exposed to many
   temptations which good company and friendship would prevent and help
   him to guard against; he wants that advantage which a man has by the
   countenance of his friend, as iron has of being sharpened by iron. A
   monastic life then was surely never intended for a state of perfection,
   nor should those be reckoned the greatest lovers of God who cannot find
   in their hearts to love any one else. 2. He proves it by divers
   instances of the benefit of friendship and good conversation. (1.)
   Occasional succour in an exigency. It is good for two to travel
   together, for if one happen to fall, he may be lost for want of a
   little help. If a man fall into sin, his friend will help to restore
   him with the spirit of meekness; if he fall into trouble, his friend
   will help to comfort him and assuage his grief. (2.) Mutual warmth. As
   a fellow-traveller is of use (amicus pro vehiculo--a friend is a good
   substitute for a carriage) so is a bedfellow: If two lie together, they
   have heat. So virtuous and gracious affections are excited by good
   society, and Christians warm one another by provoking one another to
   love and to good works. (3.) United strength. If an enemy find a man
   alone, he is likely to prevail against him; with his own single
   strength he cannot make his part good, but, if he have a second, he may
   do well enough: two shall withstand him. "You shall help me against my
   enemy, and I will help you against yours;" according to the agreement
   between Joab and Abishai (2 Sam. x. 11), and so both are conquerors;
   whereas, acting separately, both would have been conquered; as was said
   of the ancient Britons, when the Romans invaded them, Dum singuli
   pugnant, universi vincuntur--While they fight in detached parties, they
   sacrifice the general cause. In our spiritual warfare we may be helpful
   to one another as well as in our spiritual work; next to the comfort of
   communion with God, is that of the communion of saints. He concludes
   with this proverb, A threefold cord is not easily broken, any more than
   a bundle of arrows, though each single thread, and each single arrow,
   is. Two together he compares to a threefold cord; for where two are
   closely joined in holy love and fellowship, Christ will by his Spirit
   come to them, and make the third, as he joined himself to the two
   disciples going to Emmaus, and then there is a threefold cord that can
   never be broken. They that dwell in love, dwell in God, and God in
   them.

The Advantages of Society.

   13 Better is a poor and a wise child than an old and foolish king, who
   will no more be admonished.   14 For out of prison he cometh to reign;
   whereas also he that is born in his kingdom becometh poor.   15 I
   considered all the living which walk under the sun, with the second
   child that shall stand up in his stead.   16 There is no end of all the
   people, even of all that have been before them: they also that come
   after shall not rejoice in him. Surely this also is vanity and vexation
   of spirit.

   Solomon was himself a king, and therefore may be allowed to speak more
   freely than another concerning the vanity of kingly state and dignity,
   which he shows here to be an uncertain thing; he had before said so
   (Prov. xxvii. 24, The crown doth not endure to every generation), and
   his son found it so. Nothing is more slippery than the highest post of
   honour without wisdom and the people's love.

   I. A king is not happy unless he have wisdom, v. 13, 14. He that is
   truly wise, prudent, and pious, though he be poor in the world, and
   very young, and upon both accounts despised and little taken notice of,
   is better, more truly valuable and worthy of respect, is likely to do
   better for himself and to be a greater blessing to his generation, than
   a king, than an old king, and therefore venerable both for his gravity
   and for his dignity, if he be foolish, and knows not how to manage
   public affairs himself nor will be admonished and advised by
   others--who knows not to be admonished, that is, will not suffer any
   counsel or admonition to be given him (no one about him dares
   contradict him) or will not hearken to the counsel and admonition that
   are given him. It is so far from being any part of the honour of kings
   that it is the greatest dishonour to them that can be not to be
   admonished. Folly and wilfulness commonly go together, and those that
   most need admonition can worst bear it; but neither age nor titles will
   secure men respect if they have not true wisdom and virtue to recommend
   them; while wisdom and virtue will gain men honour even under the
   disadvantages of youth and poverty. To prove the wise child better than
   the foolish king he shows what each of them comes to, v. 14. 1. A poor
   man by his wisdom comes to be preferred, as Joseph, who, when he was
   but young, was brought out of prison to be the second man in the
   kingdom, to which story Solomon seems here to refer. Providence
   sometimes raises the poor out of the dust, to set them among princes,
   Ps. cxiii. 7, 8. Wisdom has wrought not only the liberty of men, but
   their dignity, raised them from the dunghill, from the dungeon, to the
   throne. 2. A king by his folly and wilfulness comes to be impoverished.
   Though he was born in his kingdom, came to it by inheritance, though he
   has lived to be old in it and has had time to fill his treasures, yet
   if he take ill courses, and will no more be admonished as he has been,
   thinking, because he is old, he is past it, he becomes poor; his
   treasure is exhausted, and perhaps he is forced to resign his crown and
   retire into privacy.

   II. A king is not likely to continue if he have not a confirmed
   interest in the affections of the people; this is intimated, but
   somewhat obscurely, in the last two verses. 1. He that is king must
   have a successor, a second, a child that shall stand up in his stead,
   his own, suppose, or perhaps that poor and wise child spoken of, v. 13.
   Kings, when they grow old, must have the mortification of seeing those
   that are to jostle them out and stand up in their stead. 2. It is
   common with the people to adore the rising sun: All the living who walk
   under the sun are with the second child, are in his interests, are
   conversant with him, and make their court to him more than to the
   father, whom they look upon as going off, and despise because his best
   days are past. Solomon considered this; he saw this to be the
   disposition of his own people, which appeared immediately after his
   death, in their complaints of his government and their affectation of a
   change. 3. People are never long easy and satisfied: There is no end,
   no rest, of all the people; they are continually fond of changes, and
   know not what they would have. 4. This is no new thing, but it has been
   the way of all that have been before them; there have been instances of
   this in every age: even Samuel and David could not always please. 5. As
   it has been, so it is likely to be still: Those that come after will be
   of the same spirit, and shall not long rejoice in him whom at first
   they seemed extremely fond of. To-day, Hosanna--tomorrow, Crucify. 6.
   It cannot but be a great grief to princes to see themselves thus
   slighted by those they have studied to oblige and have depended upon;
   there is no faith in man, no stedfastness. This is vanity and vexation
   of spirit.
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E C C L E S I A S T E S

  CHAP. V.

   Solomon, in this chapter, discourses, I. Concerning the worship of God,
   prescribing that as a remedy against all those vanities which he had
   already observed to be in wisdom, learning, pleasure, honour, power,
   and business. That we may not be deceived by those things, nor have our
   spirits vexed with the disappointments we meet with in them, let us
   make conscience of our duty to God and keep up our communion with him;
   but, withal, he gives a necessary caution against the vanities which
   are too often found in religious exercises, which deprive them of their
   excellency and render them unable to help against other vanities. If
   our religion be a vain religion, how great is that vanity! Let us
   therefore take heed of vanity, 1. In hearing the word, and offering
   sacrifice, ver. 1. 2. In prayer, ver. 2, 3. 3. In making vows, ver.
   4-6. 4. In pretending to divine dreams, ver. 7. Now, (1.) For a remedy
   against those vanities, he prescribes the fear of God, ver. 7. (2.) To
   prevent the offence that might arise from the present sufferings of
   good people, he directs us to look up to God, ver. 8. II. Concerning
   the wealth of this world and the vanity and vexation that attend it.
   The fruits of the earth indeed are necessary to the support of life
   (ver. 9), but as for silver, and gold, and riches, 1. They are
   unsatisfying, ver. 10. 2. They are unprofitable, ver. 11. 3. They are
   disquieting, ver. 12. 4. They often prove hurtful and destroying, ver.
   13. 5. They are perishing, ver. 14. 6. They must be left behind when we
   die, ver. 15, 16. 7. If we have not a heart to make use of them, they
   occasion a great deal of uneasiness, ver. 17. And therefore he
   recommends to us the comfortable use of that which God has given us,
   with an eye to him that is the giver, as the best way both to answer
   the end of our having it and to obviate the mischiefs that commonly
   attend great estates, ver. 18-20. So that if we can but learn out of
   this chapter how to manage the business of religion, and the business
   of this world (which two take up most of our time), so that both may
   turn to a good account, and neither our sabbath days nor our week-days
   may be lost, we shall have reason to say, We have learned two good
   lessons.

A Caution to Worshippers.

   1 Keep thy foot when thou goest to the house of God, and be more ready
   to hear, than to give the sacrifice of fools: for they consider not
   that they do evil.   2 Be not rash with thy mouth, and let not thine
   heart be hasty to utter any thing before God: for God is in heaven, and
   thou upon earth: therefore let thy words be few.   3 For a dream cometh
   through the multitude of business; and a fool's voice is known by
   multitude of words.

   Solomon's design, in driving us off from the world, by showing us its
   vanity, is to drive us to God and to our duty, that we may not walk in
   the way of the world, but by religious rules, nor depend upon the
   wealth of the world, but on religious advantages; and therefore,

   I. He here sends us to the house of God, to the place of public
   worship, to the temple, which he himself had built at a vast expense.
   When he reflected with regret on all his other works (ch. ii. 4), he
   did not repent of that, but reflected on it with pleasure, yet mentions
   it not, lest he should seem to reflect on it with pride; but he here
   sends those to it that would know more of the vanity of the world and
   would find that happiness which is in vain sought for in the creature.
   David, when he was perplexed, went into the sanctuary of God, Ps.
   lxxiii. 17. Let our disappointments in the creature turn our eyes to
   the Creator; let us have recourse to the word of God's grace and
   consult that, to the throne of his grace and solicit that. In the word
   and prayer there is a balm for every wound.

   II. He charges us to behave ourselves well there, that we may not miss
   of our end in coming thither. Religious exercises are not vain things,
   but, if we mismanage them, they become vain to us. And therefore,

   1. We must address ourselves to them with all possible seriousness and
   care: "Keep thy foot, not keep it back from the house of God (as Prov.
   xxv. 17), nor go slowly thither, as one unwilling to draw nigh to God,
   but look well to thy goings, ponder the path of thy feet, lest thou
   take a false step. Address thyself to the worship of God with a solemn
   pause, and take time to compose thyself for it, not going about it with
   precipitation, which is called hasting with the feet, Prov. xix. 2.
   Keep thy thoughts from roving and wandering from the work; keep thy
   affections from running out towards wrong objects, for in the business
   of God's house there is work enough for the whole man, and all too
   little to be employed." Some think it alludes to the charge given to
   Moses and Joshua to put off their shoes (Exod. iii. 5, Josh. v. 15,) in
   token of subjection and reverence. Keep thy feet clean, Exod. xxx. 19.

   2. We must take heed that the sacrifice we bring be not the sacrifice
   of fools (of wicked men), for they are fools and their sacrifice is an
   abomination to the Lord, Prov. xv. 8), that we bring not the torn, and
   the lame, and the sick for sacrifice, for we are plainly told that it
   will not be accepted, and therefore it is folly to bring it,--that we
   rest not in the sign and ceremony, and the outside of the performance,
   without regarding the sense and meaning of it, for that is the
   sacrifice of fools. Bodily exercise, if that be all, is a jest; none
   but fools will think thus to please him who is a Spirit and requires
   the heart, and they will see their folly when they find what a great
   deal of pains they have taken to no purpose for want of sincerity. They
   are fools, for they consider not that they do evil; they think they are
   doing God and themselves good service when really they are putting a
   great affront upon God and a great cheat upon their own souls by their
   hypocritical devotions. Men may be doing evil even when they profess to
   be doing good, and even when they do not know it, when they do not
   consider it. They know not but to do evil, so some read it. Wicked
   minds cannot choose but sin, even in the acts of devotion. Or, They
   consider not that they do evil; they act at a venture, right or wrong,
   pleasing to God or not, it is all one to them.

   3. That we may not bring the sacrifice of fools, we must come to God's
   house with hearts disposed to know and do our duty. We must be ready to
   hear, that is, (1.) We must diligently attend to the word of God read
   and preached. "Be swift to hear the exposition which the priests give
   of the sacrifices, declaring the intent and meaning of them, and do not
   think it enough to gaze upon what they do, for it must be a reasonable
   service, otherwise it is the sacrifice of fools." (2.) We must resolve
   to comply with the will of God as it is made known to us. Hearing is
   often put for obeying, and that is it that is better than sacrifice, 1
   Sam. xv. 22; Isa. i. 15, 16. We come in a right frame to holy duties
   when we come with this upon our heart, Speak, Lord, for thy servant
   hears. Let the word of the Lord come (said a good man), and if I had
   600 necks I would bow them all to the authority of it.

   4. We must be very cautious and considerate in all our approaches and
   addresses to God (v. 2): Be not rash with thy mouth, in making prayers,
   or protestations, or promises; let not thy heart be hasty to utter any
   thing before God. Note, (1.) When we are in the house of God, in solemn
   assemblies for religious worship, we are in a special manner before God
   and in his presence, there where he has promised to meet his people,
   where his eye is upon us and ours ought to be unto him. (2.) We have
   something to say, something to utter before God, when we draw nigh to
   him in holy duties; he is one with whom we have to do, with whom we
   have business of vast importance. If we come without an errand, we
   shall go away without any advantage. (3.) What we utter before God must
   come from the heart, and therefore we must not be rash with our mouth,
   never let our tongue outrun our thoughts in our devotions; the words of
   our mouth, must always be the product of the meditation of our hearts.
   Thoughts are words to God, and words are but wind if they be not copied
   from the thoughts. Lip-labour, though ever so well laboured, if that be
   all, is but lost labour in religion, Matt. xv. 8, 9. (4.) It is not
   enough that what we say comes from the heart, but it must come from a
   composed heart, and not from a sudden heat or passion. As the mouth
   must not be rash, so the heart must not be hasty; we must not only
   think, but think twice, before we speak, when we are to speak either
   from God in preaching or to God in prayer, and not utter any thing
   indecent and undigested, 1 Cor. xiv. 15.

   5. We must be sparing of our words in the presence of God, that is, we
   must be reverent and deliberate, not talk to God as boldly and
   carelessly as we do to one another, not speak what comes uppermost, not
   repeat things over and over, as we do to one another, that what we say
   may be understood and remembered and may make impression; no, when we
   speak to God we must consider, (1.) That between him and us there is an
   infinite distance: God is in heaven, where he reigns in glory over us
   and all the children of men, where he is attended with an innumerable
   company of holy angels and is far exalted above all our blessing and
   praise. We are on earth, the footstool of his throne; we are mean and
   vile, unlike God, and utterly unworthy to receive any favour from him
   or to have any communion with him. Therefore we must be very grave,
   humble, and serious, and be reverent in speaking to him, as we are when
   we speak to a great man that is much our superior; and, in token of
   this, let our words be few, that they may be well chosen, Job ix. 14.
   This does not condemn all long prayers; were they not good, the
   Pharisees would not have used them for a pretence; Christ prayed all
   night; and we are directed to continue in prayer. But it condemns
   careless heartless praying, vain repetitions (Matt. vi. 7), repeating
   Pater-nosters by tale. Let us speak to God, and of him, in his own
   words, words which the scripture teaches; and let our words, words of
   our own invention, be few, lest, not speaking by rule, we speak amiss.
   (2.) That the multiplying of words in our devotions will make them the
   sacrifices of fools, v. 3. As confused dreams, frightful and perplexed,
   and such as disturb the sleep, are an evidence of a hurry of business
   which fills our head, so many words and hasty ones, used in prayer, are
   an evidence of folly reigning in the heart, ignorance of and
   unacquaintedness with both God and ourselves, low thoughts of God, and
   careless thoughts of our own souls. Even in common conversation a fool
   is known by the multitude of words; those that know least talk most
   (ch. x. 11), particularly in devotion; there, no doubt, a prating fool
   shall fall (Prov. x. 8, 10), shall fall short of acceptance. Those are
   fools indeed who think they shall be heard, in prayer, for their much
   speaking.

The Obligation of a Vow.

   4 When thou vowest a vow unto God, defer not to pay it; for he hath no
   pleasure in fools: pay that which thou hast vowed.   5 Better is it
   that thou shouldest not vow, than that thou shouldest vow and not pay.
     6 Suffer not thy mouth to cause thy flesh to sin; neither say thou
   before the angel, that it was an error: wherefore should God be angry
   at thy voice, and destroy the work of thine hands?   7 For in the
   multitude of dreams and many words there are also divers vanities: but
   fear thou God.   8 If thou seest the oppression of the poor, and
   violent perverting of judgment and justice in a province, marvel not at
   the matter: for he that is higher than the highest regardeth; and there
   be higher than they.

   Four things we are exhorted to in these verses:--

   I. To be conscientious in paying our vows.

   1. A vow is a bond upon the soul (Num. xxx. 2), by which we solemnly
   oblige ourselves, not only, in general, to do that which we are already
   bound to do, but, in some particular instances, to do that to do which
   we were not under any antecedent obligation, whether it respects
   honouring God or serving the interests of his kingdom among men. When,
   under the sense of some affliction (Ps. lxvi. 14), or in the pursuit of
   some mercy (1 Sam. i. 11), thou hast vowed such a vow as this unto God,
   know that thou hast opened thy mouth unto the Lord and thou canst not
   go back; therefore, (1.) Pay it; perform what thou hast promised; bring
   to God what thou hast dedicated and devoted to him: Pay that which thou
   hast vowed; pay it in full and keep not back any part of the price; pay
   it in kind, do not alter it or change it, so the law was, Lev. xxvii.
   10. Have we vowed to give our own selves unto the Lord? Let us then be
   as good as our word, act in his service, to his glory, and not
   sacrilegiously alienate ourselves. (2.) Defer not to pay it. If it be
   in the power of thy hands to pay it to-day, leave it not till
   to-morrow; do not beg a day, nor put it off to a more convenient
   season. By delay the sense of the obligation slackens and cools, and is
   in danger of wearing off; we thereby discover a loathness and
   backwardness to perform our vow; and qui non est hodie cras minus aptus
   erit--he who is not inclined to-day will be averse to-morrow. The
   longer it is put off the more difficult it will be to bring ourselves
   to it; death may not only prevent the payment, but fetch thee to
   judgment, under the guilt of a broken vow, Ps. lxxvi. 11.

   2. Two reasons are here given why we should speedily and cheerfully pay
   our vows:--(1.) Because otherwise we affront God; we play the fool with
   him, as if we designed to put a trick upon him; and God has no pleasure
   in fools. More is implied than is expressed; the meaning is, He greatly
   abhors such fools and such foolish dealings. Has he need of fools? No;
   Be not deceived, God is not mocked, but will surely and severely reckon
   with those that thus play fast and loose with him. (2.) Because
   otherwise we wrong ourselves, we lose the benefit of the making of the
   vow, nay, we incur the penalty for the breach of it; so that it would
   have been better a great deal not to have vowed, more safe and more to
   our advantage, than to vow and not to pay. Not to have vowed would have
   been but an omission, but to vow and not pay incurs the guilt of
   treachery and perjury; it is lying to God, Acts v. 4.

   II. To be cautious in making our vows. This is necessary in order to
   our being conscientious in performing them, v. 6. 1. We must take heed
   that we never vow anything that is sinful, or that may be an occasion
   of sin, for such a vow is ill-made and must be broken. Suffer not thy
   mouth, by such a vow, to cause thy flesh to sin, as Herod's rash
   promise caused him to cut off the head of John the Baptist. 2. We must
   not vow that which, through the frailty of the flesh, we have reason to
   fear we shall not be able to perform, as those that vow a single life
   and yet know not how to keep their vow. Hereby, (1.) They shame
   themselves; for they are forced to say before the angel, It was an
   error, that either they did not mean or did not consider what they
   said; and, take it which way you will, it is bad enough. "When thou
   hast made a vow, do not seek to evade it, nor find excuses to get clear
   of the obligation of it; say not before the priest, who is called the
   angel or messenger of the Lord of hosts, that, upon second thoughts,
   thou hast changed thy mind, and desirest to be absolved from the
   obligation of thy vow; but stick to it, and do not seek a hole to creep
   out at." Some by the angel understand the guardian angel which they
   suppose to attend every man and to inspect what he does. Others
   understand it of Christ, the Angel of the covenant, who is present with
   his people in their assemblies, who searches the heart, and cannot be
   imposed upon; provoke him not, for God's name is in him, and he is
   represented as strict and jealous, Exod. xxiii. 20, 21. (2.) They
   expose themselves to the wrath of God, for he is angry at the voice of
   those that thus lie unto him with their mouth and flatter him with
   their tongue, and is displeased at their dissimulation, and destroys
   the works of their hands, that is, blasts their enterprises, and
   defeats those purposes which, when they made these vows, they were
   seeking to God for the success of. If we treacherously cancel the words
   of our mouths, and revoke our vows, God will justly overthrow our
   projects, and walk contrary, and at all adventures, with those that
   thus walk contrary, and at all adventures with him. It is a snare to a
   man, after vows, to make enquiry.

   III. To keep up the fear of God, v. 7. Many, of old, pretended to know
   the mind of God by dreams, and were so full of them that they almost
   made God's people forget his name by their dreams (Jer. xxiii. 25, 26);
   and many now perplex themselves with their frightful or odd dreams, or
   with other people's dreams, as if they foreboded this or the other
   disaster. Those that heed dreams shall have a multitude of them to fill
   their heads with; but in them all there are divers vanities, as there
   are in many words, and the more if we regard them. "They are but like
   the idle impertinent chat of children and fools, and therefore never
   heed them; forget them; instead of repeating them lay no stress upon
   them, draw no disquieting conclusions from them, but fear thou God;
   have an eye to his sovereign dominion, set him before thee, keep
   thyself in his love, and be afraid of offending him, and then thou wilt
   not disturb thyself with foolish dreams." The way not to be dismayed at
   the signs of heaven, nor afraid of the idols of the heathen, is to fear
   God as King of nations, Jer. x. 2, 5, 7.

   IV. With that to keep down the fear of man, v. 8. "Set God before thee,
   and then, if thou seest the oppression of the poor, thou wilt not
   marvel at the matter, nor find fault with divine Providence, nor think
   the worse of the institution of magistracy, when thou seest the ends of
   it thus perverted, nor of religion, when thou seest it will not secure
   men from suffering wrong." Observe here, 1. A melancholy sight on
   earth, and such as cannot but trouble every good man that has a sense
   of justice and a concern for mankind, to see the oppression of the poor
   because they are poor and cannot defend themselves, and the violent
   perverting of judgment and justice in a province, oppression under
   colour of law and backed with power. The kingdom in general may have a
   good government, and yet it may so happen that a particular province
   may be committed to a bad man, by whose mal-administration justice may
   be perverted; so hard it is for the wisest of kings, in giving
   preferments, to be sure of their men; they can but redress the
   grievance when it appears. 2. A comfortable sight in heaven. When
   things look thus dismal we may satisfy ourselves with this, (1.) That,
   though oppressors be high, God is above them, and in that very thing
   wherein they deal proudly, Exod. xviii. 11. God is higher than the
   highest of creatures, than the highest of princes, than the king that
   is higher than Agag (Num. xxiv. 7), than the highest angels, the
   thrones and dominions of the upper world. God is the Most High over all
   the earth, and his glory is above the heavens; before him princes are
   worms, the brightest but glow-worms. (2.) That, though oppressors be
   secure, God has his eye upon them, takes notice of, and will reckon
   for, all their violent perverting of judgment; he regards, not only
   sees it but observes it, and keeps it on record, to be called over
   again; his eyes are upon their ways. See Job xxiv. 23. (3.) That there
   is a world of angels, for there are higher than they, who are employed
   by the divine justice for protecting the injured and punishing the
   injurious. Sennacherib valued himself highly upon his potent army, but
   one angel proved too hard for him and all his forces. Some, by those
   that are higher than they understand the great council of the nation,
   the presidents to whom the princes of the provinces are accountable
   (Dan. vi. 2), the senate that receive complaints against the
   proconsuls, the courts above to which appeals are made from the
   inferior courts, which are necessary to the good government of a
   kingdom. Let it be a check to oppressors that perhaps their superiors
   on earth may call them to an account; however, God the Supreme in
   heaven will.

The Vanity of Riches.

   9 Moreover the profit of the earth is for all: the king himself is
   served by the field.   10 He that loveth silver shall not be satisfied
   with silver; nor he that loveth abundance with increase: this is also
   vanity.   11 When goods increase, they are increased that eat them: and
   what good is there to the owners thereof, saving the beholding of them
   with their eyes?   12 The sleep of a labouring man is sweet, whether he
   eat little or much: but the abundance of the rich will not suffer him
   to sleep.   13 There is a sore evil which I have seen under the sun,
   namely, riches kept for the owners thereof to their hurt.   14 But
   those riches perish by evil travail: and he begetteth a son, and there
   is nothing in his hand.   15 As he came forth of his mother's womb,
   naked shall he return to go as he came, and shall take nothing of his
   labour, which he may carry away in his hand.   16 And this also is a
   sore evil, that in all points as he came, so shall he go: and what
   profit hath he that hath laboured for the wind?   17 All his days also
   he eateth in darkness, and he hath much sorrow and wrath with his
   sickness.

   Solomon had shown the vanity of pleasure, gaiety, and fine works, of
   honour, power, and royal dignity; and there is many a covetous
   worldling that will agree with him, and speak as slightly as he does of
   these things; but money, he thinks, is a substantial thing, and if he
   can but have enough of that he is happy. This is the mistake which
   Solomon attacks, and attempts to rectify, in these verses; he shows
   that there is as much vanity in great riches, and the lust of the eye
   about them, as there is in the lusts of the flesh and the pride of
   life, and a man can make himself no more happy by hoarding an estate
   than by spending it.

   I. He grants that the products of the earth, for the support and
   comfort of human life, are valuable things (v. 9): The profit of the
   earth is for all. Man's body, being made of the earth, thence has its
   maintenance (Job xxviii. 5); and that it has so, and that a barren land
   is not made his dwelling (as he has deserved for being rebellious, Ps.
   lxviii. 6), is an instance of God's great bounty to him. There is
   profit to be got out of the earth, and it is for all; all need it; it
   is appointed for all; there is enough for all. It is not only for all
   men, but for all the inferior creatures; the same ground brings grass
   for the cattle that brings herbs for the service of men. Israel had
   bread from heaven, angels' food, but (which is a humbling
   consideration) the earth is our storehouse and the beasts are
   fellow-commoners with us. The king himself is served of the field, and
   would be ill served, would be quite starved, without its products. This
   puts a great honour upon the husbandman's calling, that it is the most
   necessary of all to the support of man's life. The many have the
   benefit of it; the mighty cannot live without it; it is for all; it is
   for the king himself. Those that have an abundance of the fruits of the
   earth must remember they are for all, and therefore must look upon
   themselves but as stewards of their abundance, out of which they must
   give to those that need. Dainty meats and soft clothing are only for
   some, but the fruit of the earth is for all. And even those that suck
   the abundance of the seas (Deut. xxxiii. 19) cannot be without the
   fruit of the earth, while those that have a competency of the fruit of
   the earth may despise the abundance of the seas.

   II. He maintains that the riches that are more than these, that are for
   hoarding, not for use, are vain things, and will not make a man easy or
   happy. That which our Saviour has said (Luke xii. 15), that a man's
   life consists not in the abundance of the things which he possesses, is
   what Solomon here undertakes to prove by various arguments.

   1. The more men have the more they would have, v. 10. A man may have
   but a little silver and be satisfied with it, may know when he has
   enough and covet no more. Godliness, with contentment, is great gain. I
   have enough, says Jacob; I have all, and abound, says St. Paul: but,
   (1.) He that loves silver, and sets his heart upon it, will never think
   he has enough, but enlarges his desire as hell (Hab. ii. 5), lays house
   to house and field to field (Isa. v. 8), and, like the daughters of the
   horse-leech, still cries, Give, give. Natural desires are at rest when
   that which is desired is obtained, but corrupt desires are insatiable.
   Nature is content with little, grace with less, but lust with nothing.
   (2.) He that has silver in abundance, and has it increasing ever so
   fast upon him, yet does not find that it yields any solid satisfaction
   to his soul. There are bodily desires which silver itself will not
   satisfy; if a man be hungry, ingots of silver will do no more to
   satisfy his hunger than clods of clay. Much less will worldly abundance
   satisfy spiritual desires; he that has ever so much silver covets more,
   not only of that, but of something else, something of another nature.
   Those that make themselves drudges to the world are spending their
   labour for that which satisfies not (Isa. lv. 2), which fills the
   belly, but will never fill the soul, Ezek. vii. 19.

   2. The more men have the more occasion they have for it, and the more
   they have to do with it, so that it is as broad as it is long: When
   goods increase, they are increased that eat them, v. 11. The more meat
   the more mouths. Does the estate thrive? And does not the family at the
   same time grow more numerous and the children grow up to need more? The
   more men have the better house they must keep, the more servants they
   must employ, the more guests they must entertain, the more they must
   give to the poor, and the more they will have hanging on them, for
   where the carcase is the eagles will be. What we have more than food
   and raiment we have for others; and then what good is there to the
   owners themselves, but the pleasure of beholding it with their eyes?
   And a poor pleasure it is. An empty speculation is all the difference
   between the owners and the sharers; the owner sees that as his own
   which those about him enjoy as much of the real benefit of as he; only
   he has the satisfaction of doing good to others, which indeed is a
   satisfaction to one who believes what Christ said, that it is more
   blessed to give than to receive; but to a covetous man, who thinks all
   lost that goes beside himself, it is a constant vexation to see others
   eat of his increase.

   3. The more men have the more care they have about it, which perplexes
   them and disturbs their repose, v. 12. Refreshing sleep is as much the
   support and comfort of this life as food is. Now, (1.) Those commonly
   sleep best that work hard and have but what they work for: The sleep of
   the labouring man is sweet, not only because he has tired himself with
   his labour, which makes his sleep the more welcome to him and makes him
   sleep soundly, but because he has little to fill his head with care
   about and so break his sleep. His sleep is sweet, though he eat but
   little and have but little to eat, for his weariness rocks him asleep;
   and, though he eat much, yet he can sleep well, for his labour gets him
   a good digestion. The sleep of the diligent Christian, and his long
   sleep, is sweet; for, having spent himself and his time in the service
   of God, he can cheerfully return to God and repose in him as his rest.
   (2.) Those that have every thing else often fail to secure a good
   night's sleep. Either their eyes are held waking or their sleeps are
   unquiet and do not refresh them; and it is their abundance that breaks
   their sleep and disturbs it, both the abundance of their care (as the
   rich man's who, when his ground brought forth plentifully, thought
   within himself, What shall I do? Luke xii. 17) and the abundance of
   what they eat and drink which overcharges the heart, makes them sick,
   and so hinders their repose. Ahasuerus, after a banquet of wine, could
   not sleep; and perhaps consciousness of guilt, both in getting and
   using what they have, breaks their sleep as much as any thing. But God
   gives his beloved sleep.

   4. The more men have the more danger they are in both of doing mischief
   and of having mischief done them (v. 13): There is an evil, a sore
   evil, which Solomon himself had seen under the sun, in this lower
   world, this theatre of sin and woe--riches left for the owners thereof
   (who have been industrious to hoard them and keep them safely) to their
   hurt; they would have been better without them. (1.) Their riches do
   them hurt, make them proud, secure, and in love with the world, draw
   away their hearts from God and duty, and make it very difficult for
   them to enter into the kingdom of heaven, nay, help to shut them out of
   it. (2.) They do hurt with their riches, which not only put them into a
   capacity of gratifying their own lusts and living luxuriously, but give
   them an opportunity of oppressing others and dealing hardly with them.
   (3.) Often they sustain hurt by their riches. They would not be envied,
   would not be robbed, if they were not rich. It is the fat beast that is
   led first to the slaughter. A very rich man (as one observes) has
   sometimes been excepted out of a general pardon, both as to life and
   estate, merely on account of his vast and overgrown estate; so riches
   often take away the life of the owners thereof, Prov. i. 19.

   5. The more men have the more they have to lose, and perhaps they may
   lose it all, v. 14. Those riches that have been laid up with a great
   deal of pains, and kept with a great deal of care, perish by evil
   travail, by the very pains and care which they take to secure and
   increase them. Many a one has ruined his estate by being
   over-solicitous to advance it and make it more, and has lost all by
   catching at all. Riches are perishing things, and all our care about
   them cannot make them otherwise; they make themselves wings and fly
   away. He that thought he should have made his son a gentleman leaves
   him a beggar; he begets a son, and brings him up in the prospect of an
   estate, but, when he dies, leaves it under a charge of debt as much as
   it is worth, so that there is nothing in his hand. This is a common
   case; estates that made a great show do not prove what they seemed, but
   cheat the heir.

   6. How much soever men have when they die, they must leave it all
   behind them (v. 15, 16): As he came forth of his mother's womb naked,
   so shall he return; only as his friends, when he came naked into the
   world, in pity to him, helped him with swaddling-clothes, so, when he
   goes out, they help him with grave-clothes, and that is all. See Job i.
   21; Ps. xlix. 17. This is urged as a reason why we should be content
   with such things as we have, 1 Tim. vi. 7. In respect of the body we
   must go as we came; the dust shall return to the earth as it was. But
   sad is our case if the soul return as it came, for we were born in sin,
   and if we die in sin, unsanctified, we had better never have been born;
   and that seems to be the case of the worldling here spoken of, for he
   is said to return in all points as he came, as sinful, as miserable,
   and much more so. This is a sore evil; he thinks it so whose heart is
   glued to the world, that he shall take nothing of his labour which he
   may carry away in his hand; his riches will not go with him into
   another world nor stand him in any stead there. If we labour in
   religion, the grace and comfort we get by that labour we may carry away
   in our hearts, and shall be the better for it to eternity; that is meat
   that endures. But if we labour only for the world, to fill our hands
   with that, we cannot take that away with us; we are born with our hands
   griping, but we die with them extended, letting go what we held fast.
   So that, upon the whole matter, he may well ask, What profit has he
   that has laboured for the wind? Note, Those that labour for the world
   labour for the wind, for that which has more sound than substance,
   which is uncertain, and always shifting its point, unsatisfying, and
   often hurtful, which we cannot hold fast, and which, if we take up with
   it as our portion, will no more feed us than the wind, Hos. xii. 1. Men
   will see that they have laboured for the wind when at death they find
   the profit of their labour is all gone, gone like the wind, they know
   not whither.

   7. Those that have much, if they set their hearts upon it, have not
   only uncomfortable deaths, but uncomfortable lives too, v. 17. This
   covetous worldling, that is so bent upon raising an estate, all his
   days eats in darkness and much sorrow, and it is his sickness and
   wrath; he has not only no pleasure of his estate, nor any enjoyment of
   it himself, for he eats the bread of sorrow (Ps. cxxvii. 2), but a
   great deal of vexation to see others eat of it. His necessary expenses
   make him sick, make him fret, and he seems as if he were angry that
   himself and those about him cannot live without meat. As we read the
   last clause, it intimates how ill this covetous worldling can bear the
   common and unavoidable calamities of human life. When he is in health
   he eats in darkness, always dull with care and fear about what he has;
   but, if he be sick, he has much sorrow and wrath with his sickness; he
   is vexed that his sickness takes him off from his business and hinders
   him in his pursuits of the world, vexed that all his wealth will not
   give him any ease or relief, but especially terrified with the
   apprehensions of death (which his diseases are the harbingers of), of
   leaving this world and the things of it behind him, which he has set
   his affections upon, and removing to a world he has made no preparation
   for. He has not any sorrow after a godly sort, does not sorrow to
   repentance, but he has sorrow and wrath, is angry at the providence of
   God, angry at his sickness, angry at all about him, fretful and
   peevish, which doubles his affliction, which a good man lessens and
   lightens by patience and joy in his sickness.

Grateful Enjoyment.

   18 Behold that which I have seen: it is good and comely for one to eat
   and to drink, and to enjoy the good of all his labour that he taketh
   under the sun all the days of his life, which God giveth him: for it is
   his portion.   19 Every man also to whom God hath given riches and
   wealth, and hath given him power to eat thereof, and to take his
   portion, and to rejoice in his labour; this is the gift of God.   20
   For he shall not much remember the days of his life; because God
   answereth him in the joy of his heart.

   Solomon, from the vanity of riches hoarded up, here infers that the
   best course we can take is to use well what we have, to serve God with
   it, to do good with it, and take the comfort of it to ourselves and our
   families; this he had pressed before, ch. ii. 24; iii. 22. Observe, 1.
   What it is that is here recommended to us, not to indulge the appetites
   of the flesh, or to take up with present pleasures or profits for our
   portion, but soberly and moderately to make use of what Providence has
   allotted for our comfortable passage through this world. We must not
   starve ourselves through covetousness, because we cannot afford
   ourselves food convenient, nor through eagerness in our worldly
   pursuits, nor through excessive care and grief, but eat and drink what
   is fit for us to keep our bodies in good plight for the serving of our
   souls in God's service. We must not kill ourselves with labour, and
   then leave others to enjoy the good of it, but take the comfort of that
   which our hands have laboured for, and that not now and then, but all
   the days of our life which God gives us. Life is God's gift, and he has
   appointed us the number of the days of our life (Job xiv. 5); let us
   therefore spend those days in serving the Lord our God with joyfulness
   and gladness of heart. We must not do the business of our calling as a
   drudgery, and make ourselves slaves to it, but we must rejoice in our
   labour, not grasp at more business than we can go through without
   perplexity and disquiet, but take a pleasure in the calling wherein God
   has put us, and go on in the business of it with cheerfulness. This it
   to rejoice in our labour, whatever it is, as Zebulun in his going out
   and Issachar in his tents. 2. What is urged to recommend it to us. (1.)
   That it is good and comely to do this. It is well, and it looks well.
   Those that cheerfully use what God has given them thereby honour the
   giver, answer the intention of the gift, act rationally and generously,
   do good in the world, and make what they have turn to the best account,
   and this is both their credit and their comfort; it is good and comely;
   there is duty and decency in it. (2.) That it is all the good we can
   have out of the things of this world: It is our portion, and in doing
   thus we take our portion, and make the best of bad. This is our part of
   our worldly possession. God must have his part, the poor theirs, and
   our families theirs, but this is ours; it is all that falls to our lot
   out of them. (3.) That a heart to do thus is such a gift of God's grace
   as crowns all the gifts of his providence. If God has given a man
   riches and wealth, he completes the favour, and makes that a blessing
   indeed, if withal he gives him power to eat thereof, wisdom and grace
   to take the good of it and to do good with it. If this is God's gift,
   we must covet it earnestly as the best gift relating to our enjoyments
   in this world. (4.) That this is the way to make our own lives easy and
   to relieve ourselves against the many toils and troubles which our
   lives on earth are incident to (v. 20): He shall not much remember the
   days of his life, the days of his sorrow and sore travail, his working
   days, his weeping days. He shall either forget them or remember them as
   waters that pass away; he shall not much lay to heart his crosses, nor
   long retain the bitter relish of them, because God answers him in the
   joy of his heart, balances all the grievances of his labour with the
   joy of it and recompenses him for it by giving him to eat the labour of
   his hands. If he does not answer all his desires and expectations, in
   the letter of them, yet he answers them with that which is more than
   equivalent, in the joy of his heart. A cheerful spirit is a great
   blessing; it makes the yoke of our employments easy and the burden of
   our afflictions light.
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E C C L E S I A S T E S

  CHAP. VI.

   In this chapter, I. The royal preacher goes on further to show the
   vanity of worldly wealth, when men place their happiness in it and are
   eager and inordinate in laying it up. Riches, in the hands of a man
   that is wise and generous, and good for something, but in the hands of
   a sordid, sneaking, covetous miser, they are good for nothing. 1. He
   takes an account of the possessions and enjoyments which such a man may
   have. He has wealth (ver. 2), he has children to inherit it (ver. 3),
   and lives long, ver. 3, 6. 2. He describes his folly in not taking the
   comfort of it; he has no power to eat of it, lets strangers devour it,
   is never filled with good, and at last has no burial, ver. 2, 3. 3. He
   condemns it as an evil, a common evil, vanity, and a disease, ver. 1,
   2. 4. He prefers the condition of a still-born child before the
   condition of such a one, ver. 3. The still-born child's infelicity is
   only negative (ver. 4, 5), but that of the covetous worldling is
   positive; he lives a great while to see himself miserable, ver. 6. 5.
   He shows the vanity of riches as pertaining only to the body, and
   giving no satisfaction to the mind (ver. 7, 8), and of those boundless
   desires with which covetous people vex themselves (ver. 9), which, if
   they be gratified ever so fully, leave a man but a man still, ver. 10.
   II. He concludes this discourse of the vanity of the creature with this
   plain inference from the whole, That it is folly to think of making up
   a happiness for ourselves in the things of this world, ver. 11, 12. Our
   satisfaction must be in another life, not in this.

The Miseries of Covetousness.

   1 There is an evil which I have seen under the sun, and it is common
   among men:   2 A man to whom God hath given riches, wealth, and honour,
   so that he wanteth nothing for his soul of all that he desireth, yet
   God giveth him not power to eat thereof, but a stranger eateth it: this
   is vanity, and it is an evil disease.   3 If a man beget a hundred
   children, and live many years, so that the days of his years be many,
   and his soul be not filled with good, and also that he have no burial;
   I say, that an untimely birth is better than he.   4 For he cometh in
   with vanity, and departeth in darkness, and his name shall be covered
   with darkness.   5 Moreover he hath not seen the sun, nor known any
   thing: this hath more rest than the other.   6 Yea, though he live a
   thousand years twice told, yet hath he seen no good: do not all go to
   one place?

   Solomon had shown, in the close of the foregoing chapter, how good it
   is to make a comfortable use of the gifts of God's providence; now here
   he shows the evil of the contrary, having and not using, gathering to
   lay up for I know not what contingent emergencies to come, not to lay
   out on the most urgent occasions present. This is an evil which Solomon
   himself saw under the sun, v. 1. A great deal of evil there is under
   the sun. There is a world above the sun where there is no evil, yet God
   causes his sun to shine upon the evil as well as upon the good, which
   is an aggravation of the evil. God has lighted up a candle for his
   servants to work by, but they bury their talent as slothful and
   unprofitable, and so waste the light and are unworthy of it. Solomon,
   as a king, inspected the manners of his subjects, and took notice of
   this evil as a prejudice to the public, who are damaged not only by
   men's prodigality on the one hand, but by their penuriousness on the
   other. As it is with the blood in the natural body, so it is with the
   wealth of the body politic, if, instead of circulating, it stagnates,
   it will be of ill consequence. Solomon as a preacher observed the evils
   that were done that he might reprove them and warn people against them.
   This evil was, in his days, common, and yet then there was great plenty
   of silver and gold, which, one would think, should have made people
   less fond of riches; the times also were peaceable, nor was there any
   prospect of trouble, which to some is a temptation to hoard. But no
   providence will of itself, unless the grace of God work with it, cure
   the corrupt affection that is in the carnal mind to the world and the
   things of it; nay, when riches increase we are most apt to set our
   hearts upon them. Now concerning this miser observe,

   I. The abundant reason he has to serve God with joyfulness and gladness
   of heart; how well God has done for him.

   1. He has given him riches, wealth, and honour, v. 2. Note, (1.) Riches
   and wealth commonly gain people honour among men. Though it be but an
   image, if it be a golden image, all people, nations, and languages,
   will fall down and worship it. (2.) Riches, wealth, and honour, are
   God's gifts, the gifts of his providence, and not given, as his rain
   and sunshine, alike to all, but to some, and not to others, as God sees
   fit. (3.) Yet they are given to many that do not make a good use of
   them, to many to whom God does not give wisdom and grace to take the
   comfort of them and serve God with them. The gifts of common providence
   are bestowed on many to whom are denied the gifts of a special grace,
   without which the gifts of providence often do more hurt than good.

   2. He wants nothing for his soul of all that he desires. Providence has
   been so liberal to him that he has as much as heart could wish, and
   more, Ps. lxxiii. 7. He does not desire grace for his soul, the better
   part; all he desires is enough to gratify the sensual appetite, and
   that he has; his belly is filled with these hidden treasures, Ps. xvii.
   14.

   3. He is supposed to have a numerous family, to beget a hundred
   children, which are the stay and strength of his house and as a quiver
   full of arrows to him, which are the honour and credit of his house,
   and in whom he has the prospect of having his name built up and having
   all the immortality this world can give him. They are full of children
   (Ps. xvii. 14), while many of God's people are written childless and
   stripped of all.

   4. To complete his happiness, he is supposed to live many years, or
   rather many days, for our life is to be reckoned rather by days than
   years: The days of his years are many, and so healthful is his
   constitution, and so slowly does age creep upon him, that they are
   likely to be many more. Nay, he is supposed to live a thousand years
   (which no man, that we know of, ever did), nay, a thousand years twice
   told, a small part of which time, one would think, were enough to
   convince men, by their own experience, of the folly both of those that
   expect to find all good in worldly wealth, and of those that expect to
   find any good in it but in using it.

   II. The little heart he has to use this which God gives him, for the
   ends and purposes for which it was given him. This is his fault and
   folly that he renders not again according to the benefit done unto him,
   and serves not the Lord God his benefactor, with joyfulness and
   gladness of heart, in the abundance of all things. In the day of
   prosperity he is not joyful. Tristis es, et felix?--Art thou happy, yet
   sad? See his folly: 1. He cannot find in his heart to take the comfort
   of what he has himself. He has meat before him; he has wherewith to
   maintain himself and his family comfortably, but he has not power to
   eat thereof. His sordid niggardly temper will not suffer him to lay it
   out, no, not upon himself, no, not upon that which is most necessary
   for himself. He has not power to reason himself out of this absurdity,
   to conquer his covetous humour. He is weak indeed, who has not power to
   use what God gives him, for God gives him not that power, but withholds
   it from him, to punish him for his other abuses of his wealth. Because
   he has not the will to serve God with it, God denies him the power to
   serve himself with it. 2. He suffers those to prey upon him that he is
   under no obligation to: A stranger eateth it. This is the common fate
   of misers; they will not trust their own children perhaps, but
   retainers and hangers-on, that have the art of wheedling, insinuate
   themselves into them, and find ways of devouring what they have, or
   getting it to be left to them by their wills. God orders it so that a
   stranger eats it. Strangers devour his strength, Hos. vii. 9; Prov. v.
   10. This may be well called vanity, and an evil disease. What we have
   we have in vain if we do not use it; and that temper of mind is
   certainly a most wretched distemper which keeps us from using it. Our
   worst diseases are those that arise from the corruption of our own
   hearts. 3. He deprives himself of the good that he might have had of
   his worldly possessions, not only forfeits it, but robs himself of it
   and throws it from him: His soul is not filled with good, v. 3. He is
   still unsatisfied and uneasy. His hands are filled with riches, his
   barns filled, and his bags filled, but his soul is not filled with
   good, no, not with that good, for it is still craving more. Nay (v. 6),
   he has not seen good; he cannot so much as please his eye, for that is
   still looking further and looking with envy on those that have more. He
   has not even the sensible good of an estate. Though he looks not beyond
   the things that are seen, yet he looks not with any true pleasure even
   on them. 4. He has no burial, none agreeable to his rank, no decent
   burial, but the burial of an ass. Through the sordidness of his temper
   he will not allow himself a fashionable burial, but forbids it, or the
   strangers that have eaten him up leave him so poor, at last, that he
   has not wherewithal, or those to whom he leaves what he has have so
   little esteem for his memory, and are so greedy of what they are to
   have from him, that they will not be at the charges of burying him
   handsomely, which his own children, if he had left it to them, would
   not have grudged him.

   III. The preference which the preacher gives to an untimely birth
   before him: An untimely birth, a child that is carried from the womb to
   the grave, is better than he. Better is the fruit that drops from the
   tree before it is ripe than that which is left to hang on till it is
   rotten. Job, in his passion, thinks the condition of an untimely birth
   better than his when he was in adversity (Job iii. 16); but Solomon
   here pronounces it better than the condition of a worldling in his
   greatest prosperity, when the world smiles upon him. 1. He grants the
   condition of an untimely birth, upon many accounts, to be very sad (v.
   4, 5): He comes in with vanity (for, as to this world, he that is born
   and dies immediately was born in vain), and he departs in darkness;
   little or no notice is taken of him; being an abortive, he has no name,
   or, if he had, it would soon be forgotten and buried in oblivion; it
   would be covered with darkness, as the body is with the earth. Nay (v.
   5), he has not seen the sun, but from the darkness of the womb he is
   hurried immediately to that of the grave, and, which is worse than not
   being known to any, he has not known any thing, and therefore has come
   short of that which is the greatest pleasure and honour of man. Those
   that live in wilful ignorance, and know nothing to purpose, are no
   better than an untimely birth that has not seen the sun nor known any
   thing. 2. Yet he prefers it before that of a covetous miser. This
   untimely birth has more rest than the other, for this has some rest,
   but the other has none; this has no trouble and disquiet, but the other
   is in perpetual agitation, and has nothing but trouble, trouble of his
   own making. The shorter the life is the longer the rest; and the fewer
   the days, and the less we have to do with this troublesome world, the
   less trouble we know.


   'Tis better die a child at four,

   Than live, and die so at fourscore.

   The reason he gives why this has more rest is because all go to one
   place to rest in, and this is sooner at his rest, v. 6. He that lives a
   thousand years goes to the same place with the child that does not live
   an hour, ch. iii. 20. The grave is the place we shall all meet in.
   Whatever differences there may be in men's condition in this world,
   they must all die, are all under the same sentence, and, to outward
   appearance, their deaths are alike. The grave is to one, as well as
   another, a land of silence, of darkness, of separation from the living,
   and a sleeping-place. It is the common rendezvous of rich and poor,
   honourable and mean, learned and unlearned; the short-lived and
   long-lived meet in the grave, only one rides post thither, the other
   goes by a slower conveyance; the dust of both mingles, and lies
   undistinguished.

The Insatiableness of Desire.

   7 All the labour of man is for his mouth, and yet the appetite is not
   filled.   8 For what hath the wise more than the fool? what hath the
   poor, that knoweth to walk before the living?   9 Better is the sight
   of the eyes than the wandering of the desire: this is also vanity and
   vexation of spirit.   10 That which hath been is named already, and it
   is known that it is man: neither may he contend with him that is
   mightier than he.

   The preacher here further shows the vanity and folly of heaping up
   worldly wealth and expecting happiness in it.

   I. How much soever we toil about the world, and get out of it, we can
   have for ourselves no more than a maintenance (v. 7): All the labour of
   man is for his mouth, which craves it of him (Prov. xvi. 26); it is but
   food and raiment; what is more others have, not we; it is all for the
   mouth. Meats are but for the belly and the belly for meats; there is
   nothing for the head and heart, nothing to nourish or enrich the soul.
   A little will serve to sustain us comfortably and a great deal can do
   no more.

   II. Those that have ever so much are still craving; let a man labour
   ever so much for his mouth, yet the appetite is not filled. 1. Natural
   desires are still returning, still pressing; a man may be feasted
   to-day and yet hungry to-morrow. 2. Worldly sinful desires are
   insatiable, ch. v. 10. Wealth to a worldling is like drink to one in a
   dropsy, which does but increase the thirst. Some read the whole verse
   thus: Though all a man's labour fall out to his own mind (ori ejus
   obveniat--so as to correspond with his views, Juv.), just as himself
   would have it, yet his desire is not satisfied, still he has a mind to
   something more. 3. The desires of the soul find nothing in the wealth
   of the world to give them any satisfaction. The soul is not filled, so
   the word is. When God gave Israel their request he sent leanness into
   their souls, Ps. cvi. 15. He was a fool who, when his barns were full,
   said, Soul, take thine ease.

   III. A fool may have as much worldly wealth, and may enjoy as much of
   the pleasure of it, as a wise man; nay, and perhaps not be so sensible
   of the vexation of it: What has the wise more than the fool? v. 8.
   Perhaps he has not so good an estate, so good a trade, nor such good
   preferment as the fool has. Nay, suppose them to be equal in their
   possessions, what can a wise man, a scholar, a wit, a politician,
   squeeze out of his estate more than needful supplies? and a half-witted
   man may do this. A fool can fare as well and relish it, can dress as
   well, and make as good a figure in any public appearance, as a wise
   man; so that if there were not pleasures and honour peculiar to the
   mind, which the wise man has more than the fool, as to this world they
   would be upon a level.

   IV. Even a poor man, who has business, and is discreet, diligent, and
   dexterous, in the management of it, may get as comfortably through this
   world as he that is loaded with an overgrown estate. Consider what the
   poor has less than the rich, if he but knows to walk before the living,
   knows how to conduct himself decently, and do his duty to all, how to
   get an honest livelihood by his labour, how to spend his time well and
   improve his opportunities. What has he? Why, he is better beloved and
   more respected among his neighbours, and has a better interest than
   many a rich man that is griping and haughty. What has he? Why he has as
   much of the comfort of this life, has food and raiment, and is
   therewith content, and so is as truly rich as he that has abundance.

   V. The enjoyment of what we have cannot but be acknowledged more
   rational than a greedy grasping at more (v. 9): Better is the sight of
   the eyes, making the best of that which is present, than the wandering
   of the desire, the uneasy walking of the soul after things at a
   distance, and the affecting of a variety of imaginary satisfactions. He
   is much happier that is always content, though he has ever so little,
   than he that is always coveting, though he has ever so much. We cannot
   say, Better is the sight of the eyes than the fixing of the desire upon
   God, and the resting of the soul in him; it is better to live by faith
   in things to come than to live by sense, which dwells only upon present
   things; but better is the sight of the eyes than the roving of the
   desire after the world, and the things of it, than which nothing is
   more uncertain nor more unsatisfying at the best. This wandering of the
   desire is vanity and vexation of spirit. It is vanity at the best; if
   what is desired, be obtained, it proves not what we promised ourselves
   from it, but commonly the wandering desire is crossed and disappointed,
   and then it turns to vexation of spirit.

   VI. Our lot, whatever it is, is that which is appointed us by the
   counsel of God, which cannot be altered, and it is therefore our wisdom
   to reconcile ourselves to it and cheerfully to acquiesce in it (v. 10):
   That which has been, or (as some read it) that which is, and so
   likewise that which shall be, is named already; it is already
   determined in the divine foreknowledge, and all our care and pains
   cannot make it otherwise than as it is fixed. Jacta est alea--The die
   is cast. It is therefore folly to quarrel with that which will be as it
   is, and wisdom to make a virtue of necessity. We shall have what
   pleases God, and let that please us.

   VII. Whatever we attain to in this world, still we are but men, and the
   greatest possessions and preferments cannot set us above the common
   accidents of human life: That which has been, and is, that busy animal
   that makes such a stir and such a noise in the world, is named already.
   He that made him gave him his name, and it is known that it is man;
   that is his name by which he must know himself, and it is a humbling
   name, Gen. v. 2. He called their name Adam; and all theirs have the
   same character, red earth. Though a man could make himself master of
   all the treasures of kings and provinces, yet he is a man still, mean,
   mutable, and mortal, and may at any time be involved in the calamities
   that are common to men. It is good for rich and great men to know and
   consider that they are but men, Ps. ix. 20. It is known that they are
   but men; let them put what face they will upon it, and, like the king
   of Tyre, set their heart as the heart of God, yet the Egyptians are
   men, and not gods, and it is known that they are so.

   VIII. How far soever our desires wander, and how closely soever our
   endeavours keep pace with them, we cannot strive with the divine
   Providence, but must submit to the disposals of it, whether we will or
   no. If it is man, he may not contend with him that is mightier than he.
   It is presumption to arraign God's proceedings, and to charge him with
   folly or iniquity; nor is it to any purpose to complain of him, for he
   is in one mind and who can turn him? Elihu pacifies Job with this
   incontest able principle, That God is greater than man (Job xxxiii. 12)
   and therefore man may not contend with him, nor resist his judgments,
   when they come with commission. A man cannot with the greatest riches
   make his part good against the arrests of sickness or death, but must
   yield to his fate.

The Insatiableness of Desire.

   11 Seeing there be many things that increase vanity, what is man the
   better?   12 For who knoweth what is good for man in this life, all the
   days of his vain life which he spendeth as a shadow? for who can tell a
   man what shall be after him under the sun?

   Here, 1. Solomon lays down his conclusion which he had undertaken to
   prove, as that which was fully confirmed by the foregoing discourse:
   There be many things that increase vanity; the life of man is vain, at
   the best, and there are abundance of accidents that concur to make it
   more so; even that which pretends to increase the vanity and make it
   more vexatious. 2. He draws some inferences from it, which serve
   further to evince the truth of it. (1.) That a man is never the nearer
   to true happiness for the abundance that he has in this world: What is
   man the better for his wealth and pleasure, his honour and preferment?
   What remains to man? What residuum has he, what overplus, what real
   advantage, when he comes to balance his accounts? Nothing that will do
   him any good or turn to account. (2.) That we do not know what to wish
   for, because that which we promise ourselves most satisfaction in often
   proves most vexatious to us: Who knows what is good for a man in this
   life, where every thing is vanity, and any thing, even that which we
   most covet, may prove a calamity to us? Thoughtful people are in care
   to do every thing for the best, if they knew it; but as it is an
   instance of the corruption of our hearts that we are apt to desire that
   as good for us which is really hurtful, as children that cry for knives
   to cut their fingers with, so is it an instance of the vanity of this
   world that what, according to all probable conjectures, seems to be for
   the best, often proves otherwise; such is our shortsightedness
   concerning the issues and events of things, and such broken reeds are
   all our creature-confidences. We know not how to advise others for the
   best, nor how to act ourselves, because that which we apprehend likely
   to be for our welfare may become a trap. (3.) That therefore our life
   upon earth is what we have no reason to take any great complacency in,
   or to be confident of the continuance of. It is to be reckoned by days;
   it is but a vain life, and we spend it as a shadow, so little is there
   in it substantial, so fleeting, so uncertain, so transitory is it, and
   so little in it to be fond of or to be depended on. If all the comforts
   of life be vanity, life itself can have no great reality in it to
   constitute a happiness for us. (4.) That our expectations from this
   world are as uncertain and deceitful as our enjoyments are. Since every
   thing is vanity, Who can tell a man what shall be after him under the
   sun? He can no more please himself with the hopes of what shall be
   after him, to his children and family, than with the relish of what is
   with him, since he can neither foresee himself, nor can any one else
   foretel to him, what shall be after him. Nor shall he have any
   intelligence sent him of it when he is gone. His sons come to honour,
   and he knows it not. So that, look which way we will, Vanity of vanity,
   all is vanity.
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E C C L E S I A S T E S

  CHAP. VII.

   Solomon had given many proofs and instances of the vanity of this world
   and the things of it; now, in this chapter, I. He recommends to us some
   good means proper to be used for the redress of these grievances and
   the arming of ourselves against the mischief we are in danger of from
   them, that we may make the best of the bad, as 1. Care of our
   reputation, ver. 1. 2. Seriousness, ver. 2-6. 3. Calmness of spirit,
   ver. 7-10. 4. Prudence in the management of all our affairs, ver. 11,
   12. 5. Submission to the will of God in all events, accommodating
   ourselves to every condition, ver. 13-15. 6. A conscientious avoiding
   of all dangerous extremes, ver. 16-18. 7. Mildness and tenderness
   towards those that have been injurious to us, ver. 19-22. In short, the
   best way to save ourselves from the vexation which the vanity of the
   world creates us is to keep our temper and to maintain a strict
   government of our passions. II. He laments his own iniquity, as that
   which was more vexatious than any of these vanities, that mystery of
   iniquity, the having of many wives, by which he was drawn away from God
   and his duty, ver. 23-29.

The Value of a Good Name.

   1 A good name is better than precious ointment; and the day of death
   than the day of one's birth.   2 It is better to go to the house of
   mourning, than to go to the house of feasting: for that is the end of
   all men; and the living will lay it to his heart.   3 Sorrow is better
   than laughter: for by the sadness of the countenance the heart is made
   better.   4 The heart of the wise is in the house of mourning; but the
   heart of fools is in the house of mirth.   5 It is better to hear the
   rebuke of the wise, than for a man to hear the song of fools.   6 For
   as the crackling of thorns under a pot, so is the laughter of the fool:
   this also is vanity.

   In these verses Solomon lays down some great truths which seem
   paradoxes to the unthinking part, that is, the far greatest part, of
   mankind.

   I. That the honour of virtue is really more valuable and desirable than
   all the wealth and pleasure in this world (v. 1): A good name is before
   good ointment (so it may be read); it is preferable to it, and will be
   rather chosen by all that are wise. Good ointment is here put for all
   the profits of the earth (among the products of which oil was reckoned
   one of the most valuable), for all the delights of sense (for ointment
   and perfume which rejoice the heart, and it is called the oil of
   gladness), nay, and for the highest titles of honour with which men are
   dignified, for kings are anointed. A good name is better than all
   riches (Prov. xxi. 1), that is, a name for wisdom and goodness with
   those that are wise and good--the memory of the just; this is a good
   that will bring a more grateful pleasure to the mind, will give a man a
   larger opportunity of usefulness, and will go further, and last longer,
   than the most precious box of ointment; for Christ paid Mary for her
   ointment with a good name, a name in the gospels (Matt. xxvi. 13), and
   we are sure he always pays with advantage.

   II. That, all things considered, our going out of the world is a great
   kindness to us than our coming into the world was: The day of death is
   preferable to the birth-day; though, as to others, there was joy when a
   child was born into the world, and where there is death there is
   lamentation, yet, as to ourselves, if we have lived so as to merit a
   good name, the day of our death, which will put a period to our cares,
   and toils, and sorrows, and remove us to rest, and joy, and eternal
   satisfaction, is better than the day of our birth, which ushered us
   into a world of so much sin and trouble, vanity and vexation. We were
   born to uncertainty, but a good man does not die at uncertainty. The
   day of our birth clogged our souls with the burden of the flesh, but
   the day of our death will set them at liberty from that burden.

   III. That it will do us more good to go to a funeral than to go to a
   festival (v. 2): It is better to go to the house of mourning, and there
   weep with those that weep, than to go to the house of feasting, to a
   wedding, or a wake, there to rejoice with those that do rejoice. It
   will do us more good, and make better impressions upon us. We may
   lawfully go to both, as there is occasion. Our Saviour both feasted at
   the wedding of his friend in Cana and wept at the grave of his friend
   in Bethany; and we may possibly glorify God, and do good, and get good,
   in the house of feasting; but, considering how apt we are to be vain
   and frothy, proud and secure, and indulgent of the flesh, it is better
   for us to go to the house of mourning, not to see the pomp of the
   funeral, but to share in the sorrow of it, and to learn good lessons,
   both from the dead, who is going thence to his long home, and from the
   mourners, who go about the streets.

   1. The uses to be gathered from the house of mourning are, (1.) By way
   of information: That is the end of all men. It is the end of man as to
   this world, a final period to his state here; he shall return no more
   to his house. It is the end of all men; all have sinned and therefore
   death passes upon all. We must thus be left by our friends, as the
   mourners are, and thus leave, as the dead do. What is the lot of others
   will be ours; the cup is going round, and it will come to our turn to
   pledge it shortly. (2.) By way of admonition: The living will lay it to
   his heart. Will they? It were well if they would. Those that are
   spiritually alive will lay it to heart, and, as for all the survivors,
   one would think they should; it is their own fault if they do not, for
   nothing is more easy and natural than by the death of others to be put
   in mind of our own. Some perhaps will lay that to heart, and consider
   their latter end, who would not lay a good sermon to heart.

   2. For the further proof of this (v. 4) he makes it the character, (1.)
   Of a wise man that his heart is in the house of mourning; he is much
   conversant with mournful subjects, and this is both an evidence and a
   furtherance of his wisdom. The house of mourning is the wise man's
   school, where he has learned many a good lesson, and there, where he is
   serious, he is in his element. When he is in the house of mourning his
   heart is there to improve the spectacles of mortality that are
   presented to him; nay, when he is in the house of feasting, his heart
   is in the house of mourning, by way of sympathy with those that are in
   sorrow. (2.) It is the character of a fool that his heart is in the
   house of mirth; his heart is all upon it to be merry and jovial; his
   whole delight is in sport and gaiety, in merry stories, merry songs,
   and merry company, merry days and merry nights. If he be at any time in
   the house of mourning, he is under a restraint; his heart at the same
   time is in the house of mirth; this is his folly, and helps to make him
   more and more foolish.

   IV. That gravity and seriousness better become us, and are better for
   us, than mirth and jollity, v. 3. The common proverb says, "An ounce of
   mirth is worth a pound of sorrow;" but the preacher teaches us a
   contrary lesson: Sorrow is better than laughter, more agreeable to our
   present state, where we are daily sinning and suffering ourselves, more
   or less, and daily seeing the sins and sufferings of others. While we
   are in a vale of tears, we should conform to the temper of the climate.
   It is also more for our advantage; for, by the sadness that appears in
   the countenance, the heart is often made better. Note, 1. That is best
   for us which is best for our souls, by which the heart is made better,
   though it be unpleasing to sense. 2. Sadness is often a happy means of
   seriousness, and that affliction which is impairing to the health,
   estate, and family, may be improving to the mind, and make such
   impressions upon that as may alter its temper very much for the better,
   may make it humble and meek, loose from the world, penitent for sin,
   and careful of duty. Vexatio dat intellectum--Vexation sharpens the
   intellect. Periissem nisi periissem--I should have perished if I had
   not been made wretched. It will follow, on the contrary, that by the
   mirth and frolicsomeness of the countenance the heart is made worse,
   more vain, carnal, sensual, and secure, more in love with the world and
   more estranged from God and spiritual things (Job xxi. 12, 14), till it
   become utterly unconcerned in the afflictions of Joseph, as those Amos
   vi. 5, 6, and the king and Haman, Esth. iii. 15.

   V. That it is much better for us to have our corruptions mortified by
   the rebuke of the wise than to have them gratified by the song of
   fools, v. 5. Many that would be very well pleased to hear the
   information of the wise, and much more to have their commendations and
   consolations, yet do not care for hearing their rebukes, that is, care
   not for being told of their faults, though ever so wisely; but therein
   they are no friends to themselves, for reproofs of instruction are the
   way of life (Prov. vi. 23), and, though they be not so pleasant as the
   song of fools, they are more wholesome. To hear, not only with
   patience, but with pleasure, the rebuke of the wise, is a sign and
   means of wisdom; but to be fond of the song of fools is a sign that the
   mind is vain and is the way to make it more so. And what an absurd
   thing is it for a man to dote so much upon such a transient pleasure as
   the laughter of a fool is, which may fitly be compared to the burning
   of thorns under a pot, which makes a great noise and a great blaze, for
   a little while, but is gone presently, scatters its ashes, and
   contributes scarcely any thing to the production of a boiling heat, for
   that requires a constant fire! The laughter of a fool is noisy and
   flashy, and is not an instance of true joy. This is also vanity; it
   deceives men to their destruction, for the end of that mirth is
   heaviness. Our blessed Saviour has read us our doom: Blessed are you
   that weep now, for you shall laugh; woe to you that laugh now, for you
   shall mourn and weep, Luke vi. 21, 25.

Scenes of Mourning and of Joy.

   7 Surely oppression maketh a wise man mad; and a gift destroyeth the
   heart.   8 Better is the end of a thing than the beginning thereof: and
   the patient in spirit is better than the proud in spirit.   9 Be not
   hasty in thy spirit to be angry: for anger resteth in the bosom of
   fools.   10 Say not thou, What is the cause that the former days were
   better than these? for thou dost not enquire wisely concerning this.

   Solomon had often complained before of the oppressions which he saw
   under the sun, which gave occasion for many melancholy speculations and
   were a great discouragement to virtue and piety. Now here,

   I. He grants the temptation to be strong (v. 7): Surely it is often too
   true that oppression makes a wise man mad. If a wise man be much and
   long oppressed, he is very apt to speak and act unlike himself, to lay
   the reins on the neck of his passions, and break out into indecent
   complaints against God and man, or to make use of unlawful
   dishonourable means of relieving himself. The righteous, when the rod
   of the wicked rests long on their lot, are in danger of putting forth
   their hands to iniquity, Ps. cxxv. 3. When even wise men have
   unreasonable hardships put upon them they have much ado to keep their
   temper and to keep their place. It destroys the heart of a gift (so the
   latter clause may be read); even the generous heart that is ready to
   give gifts, and a gracious heart that is endowed with many excellent
   gifts, is destroyed by being oppressed. We should therefore make great
   allowances to those that are abused and ill-dealt with, and not be
   severe in our censures of them, though they do not act so discreetly as
   they should; we know not what we should do if it were our own case.

   II. He argues against it. Let us not fret at the power and success of
   oppressors, nor be envious at them, for, 1. The character of oppressors
   is very bad, so some understand v. 7. If he that had the reputation of
   a wise man becomes an oppressor, he becomes a madman; his reason has
   departed from him; he is no better than a roaring lion and a ranging
   bear, and the gifts, the bribes, he takes, the gains he seems to reap
   by his oppressions, do but destroy his heart and quite extinguish the
   poor remains of sense and virtue in him, and therefore he is rather to
   be pitied than envied; let him alone, and he will act so foolishly, and
   drive so furiously, that in a little time he will ruin himself. 2. The
   issue, at length, will be good: Better is the end of a thing than the
   beginning thereof. By faith see what the end will be, and with patience
   expect it. When proud men begin to oppress their poor honest neighbours
   they think their power will bear them out in it; they doubt not but to
   carry the day, and gain the point. But it will prove better in the end
   than it seemed at the beginning; their power will be broken, their
   wealth gotten by oppression will be wasted and gone, they will be
   humbled and brought down, and reckoned with for their injustice, and
   oppressed innocency will be both relieved and recompensed. Better was
   the end of Moses's treaty with Pharaoh, that proud oppressor, when
   Israel was brought forth with triumph, than the beginning of it, when
   the tale of bricks was doubled, and every thing looked discouraging.

   III. He arms us against it with some necessary directions. If we would
   not be driven mad by oppression, but preserve the possession of our own
   souls,

   1. We must be clothed with humility; for the proud in spirit are those
   that cannot bear to be trampled upon, but grow outrageous, and fret
   themselves, when they are hardly bestead. That will break a proud man's
   heart, which will not break a humble man's sleep. Mortify pride,
   therefore, and a lowly spirit will easily be reconciled to a low
   condition.

   2. We must put on patience, bearing patience, to submit to the will of
   God in the affliction, and waiting patience, to expect the issue in
   God's due time. The patient in spirit are here opposed to the proud in
   spirit, for where there is humility there will be patience. Those will
   be thankful for any thing who own they deserve nothing at God's hand,
   and the patient are said to be better than the proud; they are more
   easy to themselves, more acceptable to others, and more likely to see a
   good issue of their troubles.

   3. We must govern our passion with wisdom and grace (v. 9): Be not
   hasty in thy spirit to be angry; those that are hasty in their
   expectations, and cannot brook delays, are apt to be angry if they be
   not immediately gratified. "Be not angry at proud oppressors, or any
   that are the instruments of your trouble." (1.) "Be not soon angry, not
   quick in apprehending an affront and resenting it, nor forward to
   express your resentments of it." (2.) "Be not long angry;" for though
   anger may come into the bosom of a wise man, and pass through it as a
   wayfaring man, it rests only in the bosom of fools; there it resides,
   there it remains, there it has the innermost and uppermost place, there
   it is hugged as that which is dear, and laid in the bosom, and not
   easily parted with. He therefore that would approve himself so wise as
   not to give place to the devil, must not let the sun go down upon his
   wrath, Eph. iv. 26, 27.

   4. We must make the best of that which is (v. 10): "Take it not for
   granted that the former days were better than these, nor enquire what
   is the cause that they were so, for therein thou dost not enquire
   wisely, since thou enquirest into the reason of the thing before thou
   art sure that the thing itself is true; and, besides, thou art so much
   a stranger to the times past, and such an incompetent judge even of the
   present times, that thou canst not expect a satisfactory answer to the
   enquiry, and therefore thou dost not enquire wisely; nay, the
   supposition is a foolish reflection upon the providence of God in the
   government of the world." Note, (1.) It is folly to complain of the
   badness of our own times when we have more reason to complain of the
   badness of our own hearts (if men's hearts were better, the times would
   mend) and when we have more reason to be thankful that they are not
   worse, but that even in the worst of times we enjoy many mercies, which
   help to make them not only tolerable, but comfortable. (2.) It is folly
   to cry up the goodness of former times, so as to derogate from the
   mercy of God to us in our own times; as if former ages had not the same
   things to complain of that we have, or if perhaps, in some respects,
   they had not, yet as if God had been unjust and unkind to us in casting
   our lot in an iron age, compared with the golden ages that went before
   us; this arises from nothing but fretfulness and discontent, and an
   aptness to pick quarrels with God himself. We are not to think there is
   any universal decay in nature, or degeneracy in morals. God has been
   always good, and men always bad; and if, in some respects, the times
   are now worse than they have been, perhaps in other respects they are
   better.

The Advantages of Wisdom.

   11 Wisdom is good with an inheritance: and by it there is profit to
   them that see the sun.   12 For wisdom is a defence, and money is a
   defence: but the excellency of knowledge is, that wisdom giveth life to
   them that have it.   13 Consider the work of God: for who can make that
   straight, which he hath made crooked?   14 In the day of prosperity be
   joyful, but in the day of adversity consider: God also hath set the one
   over against the other, to the end that man should find nothing after
   him.   15 All things have I seen in the days of my vanity: there is a
   just man that perisheth in his righteousness, and there is a wicked man
   that prolongeth his life in his wickedness.   16 Be not righteous over
   much; neither make thyself over wise: why shouldest thou destroy
   thyself?   17 Be not over much wicked, neither be thou foolish: why
   shouldest thou die before thy time?   18 It is good that thou shouldest
   take hold of this; yea, also from this withdraw not thine hand: for he
   that feareth God shall come forth of them all.   19 Wisdom
   strengtheneth the wise more than ten mighty men which are in the city.
     20 For there is not a just man upon earth, that doeth good, and
   sinneth not.   21 Also take no heed unto all words that are spoken;
   lest thou hear thy servant curse thee:   22 For oftentimes also thine
   own heart knoweth that thou thyself likewise hast cursed others.

   Solomon, in these verses, recommends wisdom to us as the best antidote
   against those distempers of mind which we are liable to, by reason of
   the vanity and vexation of spirit that there are in the things of this
   world. Here are some of the praises and the precepts of wisdom.

   I. The praises of wisdom. Many things are here said in its
   commendation, to engage us to get and retain wisdom. 1. Wisdom is
   necessary to the right managing and improving of our worldly
   possessions: Wisdom is good with an inheritance, that is, an
   inheritance is good for little without wisdom. Though a man have a
   great estate, though it come easily to him, by descent from his
   ancestors, if he have not wisdom to use it for the end for which he has
   it, he had better have been without it. Wisdom is not only good for the
   poor, to make them content and easy, but it is good for the rich too,
   good with riches to keep a man from getting hurt by them, and to enable
   a man to do good with them. Wisdom is good of itself, and makes a man
   useful; but, if he have a good estate with it, that will put him into a
   greater capacity of being useful, and with his wealth he may be more
   serviceable to his generation than he could have been without it; he
   will also make friends to himself, Luke xvi. 9. Wisdom is as good as an
   inheritance, yea, better too (so the margin reads it); it is more our
   own, more our honour, will make us greater blessings, will remain
   longer with us, and turn to a better account. 2. It is of great
   advantage to us throughout the whole course of our passage through this
   world: By it there is real profit to those that see the sun, both to
   those that have it and to their contemporaries. It is pleasant to see
   the sun (ch. xi. 7), but that pleasure is not comparable to the
   pleasure of wisdom. The light of this world is an advantage to us in
   doing the business of this world (John xi. 9); but to those that have
   that advantage, unless withal they have wisdom wherewith to manage
   their business, that advantage is worth little to them. The clearness
   of the eye of the understanding is of greater use to us than bodily
   eye-sight. 3. It contributes much more to our safety, and is a shelter
   to us from the storms of trouble and its scorching heat; it is a shadow
   (so the word is), as the shadow of a great rock in a weary land. Wisdom
   is a defence, and money (that is, as money) is a defence. As a rich man
   makes his wealth, so a wise man makes his wisdom, a strong city. In the
   shadow of wisdom (so the words run) and in the shadow of money there is
   safety. He puts wisdom and money together, to confirm what he had said
   before, that wisdom is good with an inheritance. Wisdom is as a wall,
   and money may serve as a thorn hedge, which protects the field. 4. It
   is joy and true happiness to a man. This is the excellency of
   knowledge, divine knowledge, not only above money, but above wisdom
   too, human wisdom, the wisdom of this world, that it gives life to
   those that have it. The fear of the Lord, that is wisdom, and that is
   life; it prolongs life. Men's wealth exposes their lives, but their
   wisdom protects them. Nay, whereas wealth will not lengthen out the
   natural life, true wisdom will give spiritual life, the earnest of
   eternal life; so much better is it to get wisdom than gold. 5. It will
   put strength into a man, and be his stay and support (v. 19): Wisdom
   strengthens the wise, strengthens their spirits, and makes them bold
   and resolute, by keeping them always on sure grounds. It strengthens
   their interest, and gains them friends and reputation. It strengthens
   them for their services under their sufferings, and against the attacks
   that are made upon them, more than ten mighty men, great commanders,
   strengthen the city. Those that are truly wise and good are taken under
   God's protection, and are safer there than if ten of the mightiest men
   in the city, men of the greatest power and interest, should undertake
   to secure them, and become their patrons.

   II. Some of the precepts of wisdom, that wisdom which will be of so
   much advantage to us.

   1. We must have an eye to God and to his hand in every thing that
   befals us (v. 13): Consider the work of God. To silence our complaints
   concerning cross events, let us consider the hand of God in them and
   not open our mouths against that which is his doing; let us look upon
   the disposal of our condition and all the circumstances of it as the
   work of God, and consider it as the product of his eternal counsel,
   which is fulfilled in every thing that befals us. Consider that every
   work of God is wise, just, and good, and there is an admirable beauty
   and harmony in his works, and all will appear at last to have been for
   the best. Let us therefore give him the glory of all his works
   concerning us, and study to answer his designs in them. Consider the
   work of God as that which we cannot make any alteration of. Who can
   make that straight which he has made crooked? Who can change the nature
   of things from what is settled by the God of nature? If he speak
   trouble, who can make peace? And, if he hedge up the way with thorns,
   who can get forward? If desolating judgments go forth with commission,
   who can put a stop to them? Since therefore we cannot mend God's work,
   we ought to make the best of it.

   2. We must accommodate ourselves to the various dispensations of
   Providence that respect us, and do the work and duty of the day in its
   day, v. 14. Observe, (1.) How the appointments and events of Providence
   are counterchanged. In this world, at the same time, some are in
   prosperity, others are in adversity; the same persons at one time are
   in great prosperity, at another time in great adversity; nay, one event
   prosperous, and another grievous, may occur to the same person at the
   same time. Both come from the hand of God; out of his mouth both evil
   and good proceed (Isa. xiv. 7), and he has set the one over against the
   other, so that there is a very short and easy passage between them, and
   they are a foil to each other. Day and night, summer and winter, are
   set the one over against the other, that in prosperity we may rejoice
   as though we rejoiced not, and in adversity may weep as though we wept
   not, for we may plainly see the one from the other and quickly exchange
   the one for the other; and it is to the end that man may find nothing
   after him, that he may not be at any certainty concerning future events
   or the continuance of the present scene, but may live in a dependence
   upon Providence and be ready for whatever happens. Or that man may find
   nothing in the work of God which he can pretend to amend. (2.) How we
   must comply with the will of God in events of both kinds. Our religion,
   in general, must be the same in all conditions, but the particular
   instances and exercises of it must vary, as our outward condition does,
   that we may walk after the Lord. [1.] In a day of prosperity (and it is
   but a day), we must be joyful, be in good, be doing good, and getting
   good, maintain a holy cheerfulness, and serve the Lord with gladness of
   heart in the abundance of all things. "When the world smiles, rejoice
   in God, and praise him, and let the joy of the Lord be thy strength."
   [2.] In a day of adversity (and that is but a day too) consider. Times
   of affliction are proper times for consideration, then God calls to
   consider (Hag. i. 5), then, if ever, we are disposed to it, and no good
   will be gotten by the affliction without it. We cannot answer God's end
   in afflicting us unless we consider why and wherefore he contends with
   us. And consideration is necessary also to our comfort and support
   under our afflictions.

   3. We must not be offended at the greatest prosperity of wicked people,
   nor at the saddest calamities that may befal the godly in this life, v.
   15. Wisdom will teach us how to construe those dark chapters of
   Providence so as to reconcile them with the wisdom, holiness, goodness,
   and faithfulness of God. We must not think it strange; Solomon tells us
   there were instances of this kind in his time: "All things have I seen
   in the days of my vanity; I have taken notice of all that passed, and
   this has been as surprising and perplexing to me as any thing."
   Observe, Though Solomon was so wise and great a man, yet he calls the
   days of his life the days of his vanity, for the best days on earth are
   so, in comparison with the days of eternity. Or perhaps he refers to
   the days of his apostasy from God (those were indeed the days of his
   vanity) and reflects upon this as one thing that tempted him to
   infidelity, or at least to indifferency in religion, that he saw just
   men perishing in their righteousness, that the greatest piety would not
   secure men from the greatest afflictions by the hand of God, nay, and
   sometimes did expose men to the greatest injuries from the hands of
   wicked and unreasonable men. Naboth perished in his righteousness, and
   Abel long before. He had also seen wicked men prolonging their lives in
   their wickedness; they live, become old, yea, are mighty in power (Job
   xxi. 7), yea, and by their fraud and violence they screen themselves
   from the sword of justice. "Now, in this, consider the work of God, and
   let it not be a stumbling-block to thee." The calamities of the
   righteous are preparing them for their future blessedness, and the
   wicked, while their days are prolonged, are but ripening for ruin.
   There is a judgment to come, which will rectify this seeming
   irregularity, to the glory of God and the full satisfaction of all his
   people, and we must wait with patience till then.

   4. Wisdom will be of use both for caution to saints in their way, and
   for a check to sinners in their way. (1.) As to saints, it will engage
   them to proceed and persevere in their righteousness, and yet will be
   an admonition to them to take heed of running into extremes: A just man
   may perish in his righteousness, but let him not, by his own imprudence
   and rash zeal, pull trouble upon his own head, and then reflect upon
   Providence as dealing hardly with him. "Be not righteous overmuch, v.
   16. In the acts of righteousness govern thyself by the rules of
   prudence, and be not transported, no, not by a zeal for God, into any
   intemperate heats or passions, or any practices unbecoming thy
   character or dangerous to thy interests." Note, There may be over-doing
   in well-doing. Self-denial and mortification of the flesh are good; but
   if we prejudice our health by them, and unfit ourselves for the service
   of God, we are righteous overmuch. To reprove those that offend is
   good, but to cast that pearl before swine, who will turn again and rend
   us, is to be righteous overmuch. "Make not thyself over-wise. Be not
   opinionative, and conceited of thy own abilities. Set not up for a
   dictator, nor pretend to give law to, and give judgment upon, all about
   thee. Set not up for a critic, to find fault with every thing that is
   said and done, nor busy thyself in other men's matters, as if thou
   knewest every thing and couldst do any thing. Why shouldst thou destroy
   thyself, as fools often do by meddling with strife that belongs not to
   them? Why shouldst thou provoke authority, and run thyself into the
   briers, by needless contradictions, and by going out of thy sphere to
   correct what is amiss? Be wise as serpents; beware of men." (2.) As to
   sinners, if it cannot prevail with them to forsake their sins, yet it
   may restrain them from growing very exorbitant. It is true there is a
   wicked man that prolongs his life in his wickedness (v. 15); but let
   none say that therefore they may safely be as wicked as they will; no,
   be not overmuch wicked (v. 17); do not run to an excess of riot. Many
   that will not be wrought upon by the fear of God, and a dread of the
   torments of hell, to avoid all sin, will yet, if they have ever so
   little consideration, avoid those sins that ruin their health and
   estate, and expose them to public justice. And Solomon here makes use
   of these considerations. "The magistrate bears not the sword in vain,
   has a quick eye and a heavy hand, and is a terror to evil-doers;
   therefore be afraid of coming within his reach, be not so foolish as to
   lay thyself open to the law, why shouldst thou die before thy time?"
   Solomon, in these two cautions, had probably a special regard to some
   of his own subjects that were disaffected to his government and were
   meditating the revolt which they made immediately after his death.
   Some, it may be, quarrelled with the sins of their governor, and made
   them their pretence; to them he says, Be not righteous overmuch. Others
   were weary of the strictness of the government, and the temple-service,
   and that made them desirous to set up another king; but he frightens
   both from their seditious practices with the sword of justice, and
   others likewise from meddling with those that were given to change.

   5. Wisdom will direct us in the mean between two extremes, and keep us
   always in the way of our duty, which we shall find a plain and safe way
   (v. 18): "It is good that thou shouldst take hold of this, this wisdom,
   this care, not to run thyself into snares. Yea, also from this withdraw
   not thy hand; never slacken thy diligence, nor abate thy resolution to
   maintain a due decorum, and a good government of thyself. Take hold of
   the bridle by which thy head-strong passions must be held in from
   hurrying thee into one mischief or other, as the horse and mule that
   have no understanding; and, having taken hold of it, keep thy hold, and
   withdraw not thy hand from it, for, it thou do, the liberty that they
   will take will be as the letting forth of water, and thou wilt not
   easily recover thy hold again. Be conscientious, and yet be cautious,
   and to this exercise thyself. Govern thyself steadily by the principles
   of religion, and thou shalt find that he that fears God shall come
   forth out of all those straits and difficulties which those run
   themselves into that cast off that fear." The fear of the Lord is that
   wisdom which will serve as a clue to extricate us out of the most
   intricate labyrinths. Honesty is the best policy. Those that truly fear
   God have but one end to serve, and therefore act steadily. God has
   likewise promised to direct those that fear him, and to order their
   steps not only in the right way, but out of every dangerous way, Ps.
   xxxvii. 23, 24.

   6. Wisdom will teach us how to conduct ourselves in reference to the
   sins and offences of others, which commonly contribute more than any
   thing else to the disturbance of our repose, which contract both guilt
   and grief.

   (1.) Wisdom teaches us not to expect that those we deal with should be
   faultless; we ourselves are not so, none are so, no, not the best. This
   wisdom strengthens the wise as much as any thing, and arms them against
   the danger that arises from provocation (v. 19), so that they are not
   put into any disorder by it. They consider that those they have
   dealings and conversation with are not incarnate angels, but sinful
   sons and daughters of Adam: even the best are so, insomuch that there
   is not a just man upon earth, that doeth good and sinneth not, v. 20.
   Solomon had this in his prayer (1 Kings viii. 46), in his proverbs
   (Prov. xx. 9), and here in his preaching. Note, [1.] It is the
   character of just men that they do good; for the tree is known by its
   fruits. [2.] The best men, and those that do most good, yet cannot say
   that they are perfectly free from sin; even those that are sanctified
   are not sinless. None that live on this side of heaven live without
   sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin
   even in our doing good; there is something defective, nay, something
   offensive, in our best performances. That which, for the substance of
   it, is good, and pleasing to God, is not so well done as it should be,
   and omissions in duty are sins, as well as omissions of duty. [4.] It
   is only just men upon earth that are subject thus to sin and infirmity;
   the spirits of just men, when they have got clear of the body, are made
   perfect in holiness (Heb. xii. 23), and in heaven they do good and sin
   not.

   (2.) Wisdom teaches us not to be quicksighted, or quickscented, in
   apprehending and resenting affronts, but to wink at many of the
   injuries that are done us, and act as if we did not see them (v. 21):
   "Take no heed to all words that are spoken; set not thy heart to them.
   Vex not thyself at men's peevish reflections upon thee, or suspicions
   of thee, but be as a deaf man that hears not, Ps. xxxviii. 13, 14. Be
   not solicitous or inquisitive to know what people say of thee; if they
   speak well of thee, it will feed thy pride, if ill, it will stir up thy
   passion. See therefore that thou approve thyself to God and thy own
   conscience, and then heed not what men say of thee. Hearkeners, we say,
   seldom hear good of themselves; if thou heed every word that is spoken,
   perhaps thou wilt hear thy own servant curse thee when he thinks thou
   dost not hear him; thou wilt be told that he does, and perhaps told
   falsely, if thou have thy ear open to tale-bearers, Prov. xxix. 12.
   Nay, perhaps it is true, and thou mayest stand behind the curtain and
   hear it thyself, mayest hear thyself not only blamed and despised, but
   cursed, the worst evil said of thee and wished to thee, and that by a
   servant, one of the meanest rank, of the abjects, nay, by thy own
   servant, who should be an advocate for thee, and protect thy good name
   as well as thy other interests. Perhaps it is a servant thou hast been
   kind to, and yet he requites thee thus ill, and this will vex thee;
   thou hadst better not have heard it. Perhaps it is a servant thou hast
   wronged and dealt unjustly with, and, though he dares not tell thee so,
   he tells others so, and tells God so, and then thy own conscience will
   join with him in the reproach, which will make it much more uneasy."
   The good names of the greatest lie much at the mercy even of the
   meanest. And perhaps there is a great deal more evil said of us than we
   think there is, and by those from whom we little expected it. But we do
   not consult our own repose, no, nor our credit, though we pretend to be
   jealous of it, if we take notice of every word that is spoken
   diminishingly of us; it is easier to pass by twenty such affronts than
   to avenge one.

   (3.) Wisdom puts us in mind of our own faults (v. 22): "Be not enraged
   at those that speak ill of thee, or wish ill to thee, for oftentimes,
   in that case, if thou retire into thyself, thy own conscience will tell
   thee that thou thyself hast cursed others, spoken ill of them and
   wished ill to them, and thou art paid in thy own coin." Note, When any
   affront or injury is done us it is seasonable to examine our
   consciences whether we have not done the same, or as bad, to others;
   and if, upon reflection, we find we have, we must take that occasion to
   renew our repentance for it, must justify God, and make use of it to
   qualify our own resentments. If we be truly angry with ourselves, as we
   ought to be, for backbiting and censuring others, we shall be the less
   angry with others for backbiting and censuring us. We must show all
   meekness towards all men, for we ourselves were sometimes foolish, Tit.
   iii. 2, 3; Matt. vii. 1, 2; James iii. 1, 2.

The Evil of Sin.

   23 All this have I proved by wisdom: I said, I will be wise; but it was
   far from me.   24 That which is far off, and exceeding deep, who can
   find it out?   25 I applied mine heart to know, and to search, and to
   seek out wisdom, and the reason of things, and to know the wickedness
   of folly, even of foolishness and madness:   26 And I find more bitter
   than death the woman, whose heart is snares and nets, and her hands as
   bands: whoso pleaseth God shall escape from her; but the sinner shall
   be taken by her.   27 Behold, this have I found, saith the preacher,
   counting one by one, to find out the account:   28 Which yet my soul
   seeketh, but I find not: one man among a thousand have I found; but a
   woman among all those have I not found.   29 Lo, this only have I
   found, that God hath made man upright; but they have sought out many
   inventions.

   Solomon had hitherto been proving the vanity of the world and its utter
   insufficiency to make men happy; now here he comes to show the vileness
   of sin, and its certain tendency to make men miserable; and this, as
   the former, he proves from his own experience, and it was a dear-bought
   experience. He is here, more than any where in all this book, putting
   on the habit of a penitent. He reviews what he had been discoursing of
   already, and tells us that what he had said was what he knew and was
   well assured of, and what he resolved to stand by: All this have I
   proved by wisdom, v. 23. Now here,

   I. He owns and laments the deficiencies of his wisdom. He had wisdom
   enough to see the vanity of the world and to experience that that would
   not make a portion for a soul. But, when he came to enquire further, he
   found himself at a loss; his eye was too dim, his line was too short,
   and, though he discovered this, there were many other things which he
   could not prove by wisdom.

   1. His searches were industrious. God had given him a capacity for
   knowledge above any; he set up with a great stock of wisdom; he had the
   largest opportunities of improving himself that ever any man had; and,
   (1.) He resolved, if it were possible, to gain his point: I said, I
   will be wise. He earnestly desired it as highly valuable; he fully
   designed it as that which he looked upon to be attainable; he
   determined not to sit down short of it, Prov. xviii. 1. Many are not
   wise because they never said they would be so, being indifferent to it;
   but Solomon set it up for the mark he aimed at. When he made trial of
   sensual pleasures, he still thought to acquaint his heart with wisdom
   (ch. ii. 3), and not to be diverted from the pursuits of that; but
   perhaps he did not find it so easy a thing as he imagined to keep up
   his correspondence with wisdom, while he addicted himself so much to
   his pleasures. However, his will was good; he said, I will be wise. And
   that was not all: (2.) He resolved to spare no pains (v. 25): "I
   applied my heart; I and my heart turned every way; I left no stone
   unturned, no means untried, to compass what I had in view. I set myself
   to know, and to search, and to seek out wisdom, to accomplish myself in
   all useful learning, philosophy, and divinity." If he had not thus
   closely applied himself to study, it would have been but a jest for him
   to say, I will be wise, for those that will attain the end must take
   the right way. Solomon was a man of great quickness, and yet, instead
   of using that (with many) as an excuse for slothfulness, he pressed it
   upon himself as an inducement to diligence, and the easier he found it
   to master a good notion the more intent he would be that he might be
   master of the more good notions. Those that have the best parts should
   take the greatest pains, as those that have the largest stock should
   trade most. He applied himself not only to know what lay on the
   surface, but to search what lay hidden out of the common view and road;
   nor did he search a little way, and then give it over because he did
   not presently find what he searched for, but he sought it out, went to
   the bottom of it; nor did he aim to know things only, but the reasons
   of things, that he might give an account of them.

   2. Yet his success was not answerable or satisfying: "I said, I will be
   wise, but it was far from me; I could not compass it. After all, This
   only I know that I know nothing, and the more I know the more I see
   there is to be known, and the more sensible I am of my own ignorance.
   That which is far off, and exceedingly deep, who can find it out?" He
   means God himself, his counsels and his works; when he searched into
   these he presently found himself puzzled and run aground. He could not
   order his speech by reason of darkness. It is higher than heaven, what
   can he do? Job xi. 8. Blessed be God, there is nothing which we have to
   do which is not plain and easy; the word is nigh us (Prov. viii. 9);
   but there is a great deal which we would wish to know which is far off,
   and exceedingly deep, among the secret things which belong not to us.
   And probably it is a culpable ignorance and error that Solomon here
   laments, that his pleasures, and the many amusements of his court, had
   blinded his eyes and cast a mist before them, so that he could not
   attain to true wisdom as he designed.

   II. He owns and laments the instances of his folly in which he had
   exceeded, as, in wisdom, he came short. Here is,

   1. His enquiry concerning the evil of sin. He applied his heart to know
   the wickedness of folly, even of foolishness and madness. Observe, (1.)
   The knowledge of sin is a difficult knowledge, and hard to be attained;
   Solomon took pains for it. Sin has many disguises with which it
   palliates itself, as being loth to appear sin, and it is very hard to
   strip it of these and to see it in its true nature and colours. (2.) It
   is necessary to our repentance for sin that we be acquainted with the
   evil of it, as it is necessary to the cure of a disease to know its
   nature, causes, and malignity. St. Paul therefore valued the divine
   law, because it discovered sin to him, Rom. vii. 7. Solomon, who, in
   the days of his folly, had set his wits on work to invent pleasures and
   sharpen them, and was ingenious in making provision for the flesh, now
   that God had opened his eyes is as industrious to find out the
   aggravations of sin and so to put an edge upon his repentance.
   Ingenious sinners should be ingenious penitents, and wit and learning,
   among the other spoils of the strong man armed, should be divided by
   the Lord Jesus. (3.) It well becomes penitents to say the worst they
   can of sin, for the truth is we can never speak ill enough of it.
   Solomon here, for his further humiliation, desired to see more, [1.] Of
   the sinfulness of sin; that is it which he lays the greatest stress
   upon in this inquiry, to know the wickedness of folly, by which perhaps
   he means his own iniquity, the sin of uncleanness, for that was
   commonly called folly in Israel, Gen. xxxiv. 7; Deut. xxii. 21; Judg.
   xx. 6; 2 Sam. xiii. 12. When he indulged himself in it, he made a light
   matter of it; but now he desires to see the wickedness of it, its great
   wickedness, so Joseph speaks of it, Gen. xxxix. 9. Or it may be taken
   there generally for all sin. Many extenuate their sins with this, They
   were folly; but Solomon sees wickedness in those follies, an offence to
   God and a wrong to conscience. This is wickedness, Jer. iv. 18; Zech.
   v. 8. [2.] Of the folly of sin; as there is a wickedness in folly, so
   there is a folly in wickedness, even foolishness and madness. Wilful
   sinners are fools and madmen; they act contrary both to right reason
   and to their true interest.

   2. The result of this enquiry.

   (1.) He now discovered more than ever of the evil of that great sin
   which he himself had been guilty of, the loving of many strange women,
   1 Kings xi. 1. This is that which he here most feelingly laments, and
   in very pathetic expressions. [1.] He found the remembrance of the sin
   very grievous. O how heavily did it lie upon his conscience! what an
   agony was he in upon the thought of it--the wickedness, the
   foolishness, the madness, that he had been guilty of! I find it more
   bitter than death. As great a terror seized him, in reflection upon it,
   as if he had been under the arrest of death. Thus do those that have
   their sins set in order before them by a sound conviction cry out
   against them; they are bitter as gall, nay, bitter as death, to all
   true penitents. Uncleanness is a sin that is, in its own nature, more
   pernicious than death itself. Death may be made honourable and
   comfortable, but this sin can be no other than shame and pain, Prov. v.
   9, 11. [2.] He found the temptation to the sin very dangerous, and that
   it was extremely difficult, and next to impossible, for those that
   ventured into the temptation to escape the sin, and for those that had
   fallen into the sin to recover themselves by repentance. The heart of
   the adulterous woman is snares and nets; she plays her game to ruin
   souls with as much art and subtlety as ever any fowler used to take a
   silly bird. The methods such sinners use are both deceiving and
   destroying, as snares and nets are. The unwary souls are enticed into
   them by the bait of pleasure, which they greedily catch at and promise
   themselves satisfaction in; but they are taken before they are aware,
   and taken irrecoverably. Her hands are as bands, with which, under
   colour of fond embraces, she holds those fast that she has seized; they
   are held in the cords of their own sin, Prov. v. 22. Lust gets strength
   by being gratified and its charms are more prevalent. [3.] He reckoned
   it a great instance of God's favour to any man if by his grace he has
   kept him from this sin: He that pleases God shall escape from her,
   shall be preserved either from being tempted to this sin or from being
   overcome by the temptation. Those that are kept from this sin must
   acknowledge it is God that keeps them, and not any strength or
   resolution of their own, must acknowledge it a great mercy; and those
   that would have grace sufficient for them to arm them against this sin
   must be careful to please God in every thing, by keeping his
   ordinances, Lev. xviii. 30. [4.] He reckoned it a sin that is as sore a
   punishment of other sins as a man can fall under in this life: The
   sinner shall be taken by her. First, Those that allow themselves in
   other sins, by which their minds are blinded and their consciences
   debauched, are the more easily drawn to this. Secondly, it is just with
   God to leave them to themselves to fall into it. See Rom. i. 26, 28;
   Eph. iv. 18, 19. Thus does Solomon, as it were, with horror, bless
   himself from the sin in which he had plunged himself.

   (2.) He now discovered more than ever of the general corruption of
   man's nature. He traces up that stream to the fountain, as his father
   had done before him, on a like occasion (Ps. li. 5): Behold, I was
   shapen in iniquity. [1.] He endeavoured to find out the number of his
   actual transgressions (v. 27): "Behold, this have I found, that is,
   this I hoped to find; I thought I could have understood my errors and
   have brought in a complete list, at least of the heads of them; I
   thought I could have counted them one by one, and have found out the
   account." He desired to find them out as a penitent, that he might the
   more particularly acknowledge them; and, generally, the more particular
   we are in the confession of sin the more comfort we have in the sense
   of the pardon; he desired it also as a preacher, that he might the more
   particularly give warning to others. Note, A sound conviction of one
   sin will put us upon enquiring into the whole confederacy; and the more
   we see amiss in ourselves the more diligently we should enquire further
   into our own faults, that what we see not may be discovered to us, Job
   xxxiv. 32. [2.] He soon found himself at a loss, and perceived that
   they were innumerable (v. 28): "Which yet my soul seeks; I am still
   counting, and still desirous to find out the account, but I find not, I
   cannot count them all, nor find out the account of them to perfection.
   I still make new and amazing discoveries of the desperate wickedness
   that there is in my own heart," Jer. xvii. 9, 10. Who can know it? Who
   can understand his errors? Who can tell how often he offends? Ps. xix.
   12. He finds that if God enters into judgment with him, or he with
   himself, for all his thoughts, words, and actions, he is not able to
   answer for one of a thousand, Job ix. 3. This he illustrates by
   comparing the corruption of his own heart and life with the corruption
   of the world, where he scarcely found one good man among a thousand;
   nay, among all the thousand wives and concubines which he had, he did
   not find one good woman. "Even so," says he, "When I come to recollect
   and review my own thoughts, words, and actions, and all the passages of
   my life past, perhaps among those that were manly I might find one good
   among a thousand, and that was all; the rest even of those had some
   corruption or other in them." He found (v. 20) that he had sinned even
   in doing good. But for those that were effeminate, that passed in the
   indulgence of his pleasures, they were all naught; in that part of his
   life there did not appear so much as one of a thousand good. In our
   hearts and lives there appears little good, at the best, but sometimes
   none at all. Doubtless this is not intended as a censure of the female
   sex in general; it is probable that there have been and are more good
   women than good men (Acts xvii. 4, 12); he merely alludes to his own
   sad experience. And perhaps there may be this further in it: he does,
   in his proverbs, warn us against the snares both of the evil man and of
   the strange woman (Prov. ii. 12, 16; iv. 14; v. 3); now he had observed
   the ways of the evil women to be more deceitful and dangerous than
   those of the evil men, that it was more difficult to discover their
   frauds and elude their snares, and therefore he compares sin to an
   adulteress (Prov. ix. 13), and perceives he can no more find out the
   deceitfulness of his own heart than he can that of a strange woman,
   whose ways are movable, that thou canst not know them. [3.] He
   therefore runs up all the streams of actual transgression to the
   fountain of original corruption. The source of all the folly and
   madness that are in the world is in man's apostasy from God and his
   degeneracy from his primitive rectitude (v. 20): "Lo, this only have I
   found; when I could not find out the particulars, yet the gross account
   was manifest enough; it is as clear as the sun that man is corrupted
   and revolted, and is not as he was made." Observe, First, How man was
   made by the wisdom and goodness of God: God made man upright; Adam the
   first man, so the Chaldee. God made him, and he made him upright, such
   a one as he should be; being made a rational creature, he was, in all
   respects, such a one as a rational creature should be, upright, without
   any irregularity; one could find no fault in him; he was upright, that
   is, determined to God only, in opposition to the many inventions which
   he afterwards turned aside to. Man, as he came out of God's hands, was
   (as we may say) a little picture of his Maker, who is good and upright.
   Secondly, How he was marred, and in effect unmade, by his own folly and
   badness: They have sought out many inventions--they, our first parents,
   or the whole race, all in general and every one in particular. They
   have sought out great inventions (so some), inventions to become great
   as gods (Gen. iii. 5), or the inventions of the great ones (so some),
   of the angels that fell, the Magnates, or many inventions. Man, instead
   of resting in what God had found for him, was for seeking to better
   himself, like the prodigal that left his father's house to seek his
   fortune. Instead of being for one, he was for many; instead of being
   for God's institutions, he was for his own inventions. The law of his
   creation would not hold him, but he would be at his own disposal and
   follow his own sentiments and inclinations. Vain man would be wise,
   wiser than his Maker; he is giddy and unsettled in his pursuits, and
   therefore has many inventions. Those that forsake God wander endlessly.
   Men's actual transgressions are multiplied. Solomon could not find out
   how many they are (v. 28); but he found they were very many. Many kinds
   of sins, and those often repeated. They are more than the hairs on our
   heads, Ps. xl. 12.
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E C C L E S I A S T E S

  CHAP. VIII.

   Solomon, in this chapter, comes to recommend wisdom to us as the most
   powerful antidote against both the temptations and vexations that arise
   from the vanity of the world. Here is, I. The benefit and praise of
   wisdom, ver. 1. II. Some particular instances of wisdom prescribed to
   us. 1. We must keep in due subjection to the government God has set
   over us, ver. 2-5. 2. We must get ready for sudden evils, and
   especially for sudden death, ver. 6-8. 3. We must arm ourselves against
   the temptation of an oppressive government and not think it strange,
   ver. 9, 10. The impunity of oppressors makes them more daring (ver.
   11), but in the issue it will be well with the righteous and ill with
   the wicked (ver. 12, 13), and therefore the present prosperity of the
   wicked and afflictions of the righteous ought not to be a
   stumbling-block to us, ver. 14. 4. We must cheerfully use the gifts of
   God's providence, ver. 15. 5. We must with an entire satisfaction
   acquiesce in the will of God, and, not pretending to find the bottom,
   we must humbly and silently adore the depth of his unsearchable
   counsels, being assured they are all wise, just, and good, ver. 16, 17.

The Excellence of Wisdom; The Duty of Subjects.

   1 Who is as the wise man? and who knoweth the interpretation of a
   thing? a man's wisdom maketh his face to shine, and the boldness of his
   face shall be changed.   2 I counsel thee to keep the king's
   commandment, and that in regard of the oath of God.   3 Be not hasty to
   go out of his sight: stand not in an evil thing; for he doeth
   whatsoever pleaseth him.   4 Where the word of a king is, there is
   power: and who may say unto him, What doest thou?   5 Whoso keepeth the
   commandment shall feel no evil thing: and a wise man's heart discerneth
   both time and judgment.

   Here is, I. An encomium of wisdom (v. 1), that is, of true piety,
   guided in all its exercises by prudence and discretion. The wise man is
   the good man, that knows God and glorifies him, knows himself and does
   well for himself; his wisdom is a great happiness to him, for, 1. It
   advances him above his neighbours, and makes him more excellent than
   they: Who is as the wise man? Note, Heavenly wisdom will make a man an
   incomparable man. No man without grace, though he be learned, or noble,
   or rich, is to be compared with a man that has true grace and is
   therefore accepted of God. 2. It makes him useful among his neighbours
   and very serviceable to them: Who but the wise man knows the
   interpretation of a thing, that is, understands the times and the
   events of them, and their critical junctures, so as to direct what
   Israel ought to do, 1 Chron. xii. 32. 3. It beautifies a man in the
   eyes of his friends: It makes his face to shine, as Moses's did when he
   came down from the mount; it puts honour upon a man and a lustre on his
   whole conversation, makes him to be regarded and taken notice of, and
   gains him respect (as Job xxix. 7, &c.); it makes him lovely and
   amiable, and the darling and blessing of his country. The strength of
   his face, the sourness and severity of his countenance (so some
   understand the last clause), shall be changed by it into that which is
   sweet and obliging. Even those whose natural temper is rough and morose
   by wisdom are strangely altered; they become mild and gentle, and learn
   to look pleasant. 4. It emboldens a man against his adversaries, their
   attempts and their scorn: The boldness of his face shall be doubled by
   wisdom; it will add very much to his courage in maintaining his
   integrity when he not only has an honest cause to plead, but by his
   wisdom knows how to manage it and where to find the interpretation of a
   thing. He shall not be ashamed, but shall speak with his enemy in the
   gate.

   II. A particular instance of wisdom pressed upon us, and that is
   subjection to authority, and a dutiful and peaceable perseverance in
   our allegiance to the government which Providence has set over us.
   Observe,

   1. How the duty of subjects is here described. (1.) We must be
   observant of the laws. In all those things wherein the civil power is
   to interpose, whether legislative or judicial, we ought to submit to
   its order and constitutions: I counsel thee; it may as well be
   supplied, I charge thee, not only as a prince but as a preacher: he
   might do both; "I recommend it to thee as a piece of wisdom; I say,
   whatever those say that are given to change, keep the king's
   commandment; wherever the sovereign power is lodged, be subject to it.
   Observe the mouth of a king" (so the phrase is); "say as he says; do as
   he bids thee; let his word be a law, or rather let the law be his
   word." Some understand the following clause as a limitation of this
   obedience: "Keep the king's commandment, yet so as to have a regard to
   the oath of God, that is, so as to keep a good conscience and not to
   violate thy obligations to God, which are prior and superior to thy
   obligations to the king. Render to Cæsar the things that are Cæsar's,
   but so as to reserve pure and entire to God the things that are his."
   (2.) We must not be forward to find fault with the public
   administration, or quarrel with every thing that is not just according
   to our mind, nor quit our post of service under the government, and
   throw it up, upon every discontent (v. 3): "Be not hasty to go out of
   his sight, when he is displeased at thee (ch. x. 4), or when thou art
   displeased at him; fly not off in a passion, nor entertain such
   jealousies of him as will tempt thee to renounce the court or forsake
   the kingdom." Solomon's subjects, as soon as his head was laid low,
   went directly contrary to this rule, when upon the rough answer which
   Rehoboam gave them, they were hasty to go out of his sight, would not
   take time for second thoughts nor admit proposals of accommodation, but
   cried, To your tents, O Israel! "There may perhaps be a just cause to
   go out of his sight; but be not hasty to do it; act with great
   deliberation." (3.) We must not persist in a fault when it is shown us:
   "Stand not in an evil thing; in any offence thou hast given to thy
   prince humble thyself, and do not justify thyself, for that will make
   the offence much more offensive. In any ill design thou hast, upon some
   discontent, conceived against thy prince, do not proceed in it; but if
   thou hast done foolishly in lifting up thyself, or hast thought evil,
   lay thy hand upon thy mouth," Prov. xxx. 32. Note, Though we may by
   surprise be drawn into an evil thing, yet we must not stand in it, but
   recede from it as soon as it appears to us to be evil. (4.) We must
   prudently accommodate ourselves to our opportunities, both for our own
   relief, if we think ourselves wronged, and for the redress of public
   grievances: A wise man's heart discerns both time and judgment (v. 5);
   it is the wisdom of subjects, in applying themselves to their princes,
   to enquire and consider both at what season and in what manner they may
   do it best and most effectually, to pacify his anger, obtain his
   favour, or obtain the revocation of any grievous measure prescribed.
   Esther, in dealing with Ahasuerus, took a deal of pains to discern both
   time and judgment, and she sped accordingly. This may be taken as a
   general rule of wisdom, that every thing should be well timed; and our
   enterprises are then likely to succeed, when we embrace the exact
   opportunity for them.

   2. What arguments are here used to engage us to be subject to the
   higher powers; they are much the same with those which St. Paul uses,
   Rom. xiii. 1, &c. (1.) We must needs be subject, for conscience-sake,
   and that is the most powerful principle of subjection. We must be
   subject because of the oath of God, the oath of allegiance which we
   have taken to be faithful to the government, the covenant between the
   king and the people, 2 Chron. xxiii. 16. David made a covenant, or
   contract, with the elders of Israel, though he was king by divine
   designation, 1 Chron. xi. 3. "Keep the king's commandments, for he has
   sworn to rule thee in the fear of God, and thou hast sworn, in that
   fear, to be faithful to him." It is called the oath of God because he
   is a witness to it and will avenge the violation of it. (2.) For
   wrath's sake, because of the sword which the prince bears and the power
   he is entrusted with, which make him formidable: He does whatsoever
   pleases him; he has a great authority and a great ability to support
   that authority (v. 4): Where the word of a king is, giving orders to
   seize a man, there is power; there are many that will execute his
   orders, which makes the wrath of a king, or supreme government, like
   the roaring of a lion and like messengers of death. Who may say unto
   him, What doest thou? He that contradicts him does it at his peril.
   Kings will not bear to have their orders disputed, but expect they
   should be obeyed. In short, it is dangerous contending with
   sovereignty, and what many have repented. A subject is an unequal match
   for a prince. He may command me who has legions at command. (3.) For
   the sake of our own comfort: Whoso keeps the commandment, and lives a
   quiet and peaceable life, shall feel no evil thing, to which that of
   the apostle answers (Rom. xiii. 3), Wilt thou then not be afraid of the
   power of the king? Do that which is good, as becomes a dutiful and
   loyal subject, and thou shalt ordinarily have praise of the same. He
   that does no ill shall feel no ill and needs fear none.

The Certainty of Death.

   6 Because to every purpose there is time and judgment, therefore the
   misery of man is great upon him.   7 For he knoweth not that which
   shall be: for who can tell him when it shall be?   8 There is no man
   that hath power over the spirit to retain the spirit; neither hath he
   power in the day of death: and there is no discharge in that war;
   neither shall wickedness deliver those that are given to it.

   Solomon had said (v. 5) that a wise man's heart discerns time and
   judgment, that is, a man's wisdom will go a great way, by the blessing
   of God, in moral prognostications; but here he shows that few have that
   wisdom, and that even the wisest may yet be surprised by a calamity
   which they had not any foresight of, and therefore it is our wisdom to
   expect and prepare for sudden changes. Observe, 1. All the events
   concerning us, with the exact time of them, are determined and
   appointed in the counsel and foreknowledge of God, and all in wisdom:
   To every purpose there is a time prefixed, and it is the best time, for
   it is time and judgment, time appointed both in wisdom and
   righteousness; the appointment is not chargeable with folly or
   iniquity. 2. We are very much in the dark concerning future events and
   the time and season of them: Man knows not that which shall be himself;
   and who can tell him when or how it shall be? v. 7. It cannot either be
   foreseen by him or foretold him; the stars cannot foretel a man what
   shall be, nor any of the arts of divination. God has, in wisdom,
   concealed from us the knowledge of future events, that we may be always
   ready for changes. 3. It is our great unhappiness and misery that,
   because we cannot foresee an evil, we know not how to avoid it, or
   guard against it, and, because we are not aware of the proper
   successful season of actions, therefore we lose our opportunities and
   miss our way: Because to every purpose there is but one way, one
   method, one proper opportunity, therefore the misery of man is great
   upon him; because it is so hard to hit that, and it is a thousand to
   one but he misses it. Most of the miseries men labour under would have
   been prevented if they could have been foreseen and the happy time
   discovered to avoid them. Men are miserable because they are not
   sufficiently sagacious and attentive. 4. Whatever other evils may be
   avoided, we are all under a fatal necessity of dying, v. 8. (1.) When
   the soul is required it must be resigned, and it is to no purpose to
   dispute it, either by arms or arguments, by ourselves, or by any
   friend: There is no man that has power over his own spirit, to retain
   it, when it is summoned to return to God who gave it. It cannot fly any
   where out of the jurisdiction of death, nor find any place where its
   writs do not run. It cannot abscond so as to escape death's eye, though
   it is hidden from the eyes of all living. A man has no power to adjourn
   the day of his death, nor can he by prayers or bribes obtain a
   reprieve; no bail will be taken, no essoine [excuse], protection, or
   imparlance [conference], allowed. We have not power over the spirit of
   a friend, to retain that; the prince, with all his authority, cannot
   prolong the life of the most valuable of his subjects, nor the
   physician with his medicines and methods, nor the soldier with his
   force, not the orator with his eloquence, nor the best saint with his
   intercessions. The stroke of death can by no means be put by when our
   days are determined and the hour appointed us has come. (2.) Death is
   an enemy that we must all enter the lists with, sooner or later: There
   is no discharge in that war, no dismission from it, either of the men
   of business or of the faint-hearted, as there was among the Jews, Deut.
   xx. 5, 8. While we live we are struggling with death, and we shall
   never put off the harness till we put off the body, never obtain a
   discharge till death has obtained the mastery; the youngest is not
   released as a fresh-water soldier, nor the oldest as miles emeritus--a
   soldier whose merits have entitled him to a discharge. Death is a
   battle that must be fought, There is no sending to that war (so some
   read it), no substituting another to muster for us, no champion
   admitted to fight for us; we must ourselves engage, and are concerned
   to provide accordingly, as for a battle. (3.) Men's wickedness, by
   which they often evade or outface the justice of the prince, cannot
   secure them from the arrest of death, nor can the most obstinate sinner
   harden his heart against those terrors. Though he strengthen himself
   ever so much in his wickedness (Ps. lii. 7), death will be too strong
   for him. The most subtle wickedness cannot outwit death, nor the most
   impudent wickedness outbrave death. Nay, the wickedness which men give
   themselves to will be so far from delivering them from death that it
   will deliver them up to death.

The Evil of Oppressive Rulers.

   9 All this have I seen, and applied my heart unto every work that is
   done under the sun: there is a time wherein one man ruleth over another
   to his own hurt.   10 And so I saw the wicked buried, who had come and
   gone from the place of the holy, and they were forgotten in the city
   where they had so done: this is also vanity.   11 Because sentence
   against an evil work is not executed speedily, therefore the heart of
   the sons of men is fully set in them to do evil.   12 Though a sinner
   do evil a hundred times, and his days be prolonged, yet surely I know
   that it shall be well with them that fear God, which fear before him:
   13 But it shall not be well with the wicked, neither shall he prolong
   his days, which are as a shadow; because he feareth not before God.

   Solomon, in the beginning of the chapter, had warned us against having
   any thing to do with seditious subjects; here, in these verses, he
   encourages us, in reference to the mischief of tyrannical and
   oppressive rulers, such as he had complained of before, ch. iii. 16;
   iv. 1.

   1. He had observed many such rulers, v. 9. In the serious views and
   reviews he had taken of the children of men and their state he had
   observed that many a time one man rules over another to his hurt; that
   is, (1.) To the hurt of the ruled (many understand it so); whereas they
   ought to be God's ministers unto their subjects for their good (Rom.
   xiii. 14), to administer justice, and to preserve the public peace and
   order, they use their power for their hurt, to invade their property,
   encroach upon their liberty, and patronise the acts of injustice. It is
   sad with a people when those that should protect their religion and
   rights aim at the destruction of both. (2.) To the hurt of the rulers
   (so we render it), to their own hurt, to the feeling of their pride and
   covetousness, the gratifying of their passion and revenge, and so to
   the filling up of the measure of their sins and the hastening and
   aggravating of their ruin. Agens agendo repatitur--What hurt men do to
   others will return, in the end, to their own hurt.

   2. He had observed them to prosper and flourish in the abuse of their
   power (v. 10): I saw those wicked rulers come and go from the place of
   the holy, go in state to and return in pomp from the place of
   judicature (which is called the place of the Holy One because the
   judgment is the Lord's, Deut. i. 17, and he judges among the gods, Ps.
   lxxxii. 1, and is with them in the judgment, 2 Chron. xix. 6), and they
   continued all their days in office, were never reckoned with for their
   mal-administration, but died in honour and were buried magnificently;
   their commissions were durante vitâ--during life, and not quamdiu se
   bene gesserint--during good behaviour. And they were forgotten in the
   city where they had so done; their wicked practices were not remembered
   against them to their reproach and infamy when they were gone. Or,
   rather, it denotes the vanity of their dignity and power, for that is
   his remark upon it in the close of the verse: This is also vanity. They
   are proud of their wealth, and power, and honour, because they sit in
   the place of the holy; but all this cannot secure, (1.) Their bodies
   from being buried in the dust; I saw them laid in the grave; and their
   pomp, though it attended them thither, could not descend after them,
   Ps. xlix. 17. (2.) Nor their names from being buried in oblivion; for
   they were forgotten, as if they had never been.

   3. He had observed that their prosperity hardened them in their
   wickedness, v. 11. It is true of all sinners in general, and
   particularly of wicked rulers, that, because sentence against their
   evil works is not executed speedily, they think it will never be
   executed, and therefore they set the law at defiance and their hearts
   are full in them to do evil; they venture to do so much the more
   mischief, fetch a greater compass in their wicked designs, and are
   secure and fearless in it, and commit iniquity with a high hand.
   Observe, (1.) Sentence is passed against evil works and evil workers by
   the righteous Judge of heaven and earth, even against the evil works of
   princes and great men, as well as of inferior persons. (2.) The
   execution of this sentence is often delayed a great while, and the
   sinner goes on, not only unpunished, but prosperous and successful.
   (3.) Impunity hardens sinners in impiety, and the patience of God is
   shamefully abused by many who, instead of being led by it to
   repentance, are confirmed by it in their impenitence. (4.) Sinners
   herein deceive themselves, for, though the sentence be not executed
   speedily, it will be executed the more severely at last. Vengeance
   comes slowly, but it comes surely, and wrath is in the mean time
   treasured up against the day of wrath.

   4. He foresaw such an end of all these things as would be sufficient to
   keep us from quarrelling with the divine Providence upon account of
   them. He supposes a wicked ruler to do an unjust thing a hundred times,
   and that yet his punishment is deferred, and God's patience towards him
   is prolonged, much beyond what was expected, and the days of his power
   are lengthened out, so that he continues to oppress; yet he intimates
   that we should not be discouraged. (1.) God's people are certainly a
   happy people, though they be oppressed: "It shall be well with those
   that fear God, I say with all those, and those only, who fear before
   him." Note, [1.] It is the character of God's people that they fear
   God, have an awe of him upon their hearts and make conscience of their
   duty to him, and this because they see his eye always upon them and
   they know it is their concern to approve themselves to him. When they
   lie at the mercy of proud oppressors they fear God more then they fear
   them. They do not quarrel with the providence of God, but submit to it.
   [2.] It is the happiness of all that fear God, that in the worst of
   times it shall be well with them; their happiness in God's favour
   cannot be prejudiced, nor their communion with God interrupted, by
   their troubles; they are in a good case, for they are kept in a good
   frame under their troubles, and in the end they shall have a blessed
   deliverance from and an abundant recompence for their troubles. And
   therefore "surely I know, I know it by the promise of God, and the
   experience of all the saints, that, however it goes with others, it
   shall go well with them." All is well that ends well. (2.) Wicked
   people are certainly a miserable people; though they prosper, and
   prevail, for a time, the curse is as sure to them as the blessing is to
   the righteous: It shall not be well with the wicked, as others think it
   is, who judge by outward appearance, and as they themselves expect it
   will be; nay, woe to the wicked; it shall be ill with them (Isa. iii.
   10, 11); they shall be reckoned with for all the ill they have done;
   nothing that befals them shall be really well for them. Nihil potest ad
   malos pervenire quod prosit, imo nihil quod non noceat--No event can
   occur to the wicked which will do them good, rather no event which will
   not do them harm. Seneca. Note, [1.] The wicked man's days are as a
   shadow, not only uncertain and declining, as all men's days are, but
   altogether unprofitable. A good man's days have some substance in them;
   he lives to a good purpose. A wicked man's days are all as a shadow,
   empty and worthless. [2.] These days shall not be prolonged to what he
   promised himself; he shall not live out half his days, Ps. lv. 23.
   Though they may be prolonged (v. 12) beyond what others expected, yet
   his day shall come to fall. He shall fall short of everlasting life,
   and then his long life on earth will be worth little. [3.] God's great
   quarrel with wicked people is for their not fearing before him; that is
   at the bottom of their wickedness, and cuts them off from all
   happiness.

The Mysteries of Providence.

   14 There is a vanity which is done upon the earth; that there be just
   men, unto whom it happeneth according to the work of the wicked; again,
   there be wicked men, to whom it happeneth according to the work of the
   righteous: I said that this also is vanity.   15 Then I commended
   mirth, because a man hath no better thing under the sun, than to eat,
   and to drink, and to be merry: for that shall abide with him of his
   labour the days of his life, which God giveth him under the sun.   16
   When I applied mine heart to know wisdom, and to see the business that
   is done upon the earth: (for also there is that neither day nor night
   seeth sleep with his eyes:)   17 Then I beheld all the work of God,
   that a man cannot find out the work that is done under the sun: because
   though a man labour to seek it out, yet he shall not find it; yea
   further; though a wise man think to know it, yet shall he not be able
   to find it.

   Wise and good men have, of old, been perplexed with this difficulty,
   how the prosperity of the wicked and the troubles of the righteous can
   be reconciled with the holiness and goodness of the God that governs
   the world. Concerning this Solomon here gives us his advice.

   I. He would not have us to be surprised at it, as though some strange
   thing happened, for he himself saw it in his days, v. 14. 1. He saw
   just men to whom it happened according to the work of the wicked, who,
   notwithstanding their righteousness, suffered very hard things, and
   continued long to do so, as if they were to be punished for some great
   wickedness. 2. He saw wicked men to whom it happened according to the
   work of the righteous, who prospered as remarkably as if they had been
   rewarded for some good deed, and that from themselves, from God, from
   men. We see the just troubled and perplexed in their own minds, the
   wicked easy, fearless, and secure,--the just crossed and afflicted by
   the divine Providence, the wicked prosperous, successful, and smiled
   upon,--the just, censured, reproached, and run down, by the higher
   powers, the wicked applauded and preferred.

   II. He would have us to take occasion hence, not to charge God with
   iniquity, but to charge the world with vanity. No fault is to be found
   with God; but, as to the world, This is vanity upon the earth, and
   again, This is also vanity, that is, it is a certain evidence that the
   things of this world are not the best things nor were ever designed to
   make a portion and happiness for us, for, if they had, God would not
   have allotted so much of this world's wealth to his worst enemies and
   so much of its troubles to his best friends; there must therefore be
   another life after this the joys and griefs of which must be real and
   substantial, and able to make men truly happy or truly miserable, for
   this world does neither.

   III. He would have us not to fret and perplex ourselves about it, or
   make ourselves uneasy, but cheerfully to enjoy what God has given us in
   the world, to be content with it and make the best of it, though it be
   much better with others, and such as we think very unworthy (v. 15):
   Then I commended joy, a holy security and serenity of mind, arising
   from a confidence in God, and his power, providence, and promise,
   because a man has no better thing under the sun (though a good man has
   much better things above the sun) than to eat and drink, that is,
   soberly and thankfully to make use of the things of this life according
   as his rank is, and to be cheerful, whatever happens, for that shall
   abide with him of his labour. That is all the fruit he has for himself
   of the pains that he takes in the business of the world; let him
   therefore take it, and much good may it do him; and let him not deny
   himself that, out of a peevish discontent because the world does not go
   as he would have it. That shall abide with him during the days of his
   life which God gives him under the sun. Our present life is a life
   under the sun, but we look for the life of the world to come, which
   will commence and continue when the sun shall be turned into darkness
   and shine no more. This present life must be reckoned by days; this
   life is given us, and the days of it are allotted to us, by the counsel
   of God, and therefore while it does last we must accommodate ourselves
   to the will of God and study to answer the ends of life.

   IV. He would not have us undertake to give a reason for that which God
   does, for his way is in the sea and his path in the great waters, past
   finding out, and therefore we must be contentedly and piously ignorant
   of the meaning of God's proceedings in the government of the world, v.
   16, 17. Here he shows, 1. That both he himself and many others had very
   closely studied the point, and searched far into the reasons of the
   prosperity of the wicked and the afflictions of the righteous. He, for
   his part, had applied his heart to know this wisdom, and to see the
   business that is done, by the divine Providence, upon the earth, to
   find out if there were any certain scheme, any constant rule or method,
   by which the affairs of this lower world were administered, any course
   of government as sure and steady as the course of nature, so that by
   what is done now we might as certainly foretel what will be done next
   as by the moon's changing now we can foretel when it will be at the
   full; this he would fain have found out. Others had likewise set
   themselves to make this enquiry with so close an application that they
   could not find time for sleep, either day or night, nor find in their
   hearts to sleep, so full of anxiety were they about these things. Some
   think Solomon speaks of himself, that he was so eager in prosecuting
   this great enquiry that he could not sleep for thinking of it. 2. That
   it was all labour in vain, v. 17. When we look upon all the works of
   God and his providence, and compare one part with another, we cannot
   find that there is any such certain method by which the work that is
   done under the sun is directed; we cannot discover any key by which to
   decipher the character, nor by consulting precedents can we know the
   practice of this court, nor what the judgment will be. [1.] Though a
   man be ever so industrious, thou he labour to seek it out. [2.] Though
   he be ever so ingenious, though he be a wise man in other things, and
   can fathom the counsels of kings themselves and trace them by their
   footsteps. Nay, [3.] Though he be very confident of success, though he
   think to know it, yet he shall not; he cannot find it out. God's ways
   are above ours, nor is he tied to his own former ways, but his
   judgments are a great deep.
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E C C L E S I A S T E S

  CHAP. IX.

   Solomon, in this chapter, for a further proof of the vanity of this
   world, gives us four observations which he had made upon a survey of
   the state of the children of men in it:--I. He observed that commonly
   as to outward things, good and bad men fare much alike, ver. 1-3. II.
   That death puts a final period to all our employments and enjoyments in
   this world (ver. 4-6), whence he infers that it is our wisdom to enjoy
   the comforts of life and mind the business of life, while it lasts,
   ver. 7-10. III. That God's providence often crosses the fairest and
   most hopeful probabilities of men's endeavour, and great calamities
   often surprise men ere they are aware, ver. 11, 12. IV. That wisdom
   often makes men very useful, and yet gains them little respect, for
   that persons of great merit are slighted, ver. 13-18. And what is there
   then in this world that should make us fond of it?

Mysteries in Providence.

   1 For all this I considered in my heart even to declare all this, that
   the righteous, and the wise, and their works, are in the hand of God:
   no man knoweth either love or hatred by all that is before them.   2
   All things come alike to all: there is one event to the righteous, and
   to the wicked; to the good and to the clean, and to the unclean; to him
   that sacrificeth, and to him that sacrificeth not: as is the good, so
   is the sinner; and he that sweareth, as he that feareth an oath.   3
   This is an evil among all things that are done under the sun, that
   there is one event unto all: yea, also the heart of the sons of men is
   full of evil, and madness is in their heart while they live, and after
   that they go to the dead.

   It has been observed concerning those who have pretended to search for
   the philosophers' stone that, though they could never find what they
   sought for, yet in the search they have hit upon many other useful
   discoveries and experiments. Thus Solomon, when, in the close of the
   foregoing chapter, he applied his heart to know the work of God, and
   took a great deal of pains to search into it, though he despaired of
   finding it out, yet he found out that which abundantly recompensed him
   for the search, and gave him some satisfaction, which he here gives us;
   for therefore he considered all this in his heart, and weighed it
   deliberately, that he might declare it for the good of others. Note,
   What we are to declare we should first consider; think twice before we
   speak once; and what we have considered we should then declare. I
   believed, therefore have I spoken.

   The great difficulty which Solomon met with in studying the book of
   providence was the little difference that is made between good men and
   bad in the distribution of comforts and crosses, and the disposal of
   events. This has perplexed the minds of many wise and contemplative
   men. Solomon discourses of it in these verses, and, though he does not
   undertake to find out this work of God, yet he says that which may
   prevent its being a stumbling-block to us.

   I. Before he describes the temptation in its strength he lays down a
   great and unquestionable truth, which he resolves to adhere to, and
   which, if firmly believed, will be sufficient to break the force of the
   temptation. This has been the way of God's people in grappling with
   this difficulty. Job, before he discourses of this matter, lays down
   the doctrine of God's omniscience (Job xxiv. 1), Jeremiah the doctrine
   of his righteousness (Jer. xii. 1), another prophet that of his
   holiness (Hab. i. 13), the psalmist that of his goodness and peculiar
   favour to his own people (Ps. lxxiii. 1), and that is it which Solomon
   here fastens upon and resolves to abide by, that, though good and evil
   seem to be dispensed promiscuously, yet God has a particular care of
   and concern for his own people: The righteous and the wise, and their
   works, are in the hand of God, under his special protection and
   guidance; all their affairs are managed by him for their good; all
   their wise and righteous actions are in his hand, to be recompensed in
   the other world, though not in this. They seem as if they were given up
   into the hand of their enemies, but it is not so. Men have no power
   against them but what is given them from above. The events that affect
   them do not come to pass by chance, but all according to the will and
   counsel of God, which will turn that to be for them which seemed to be
   most against them. Let this make us easy, whatever happens, that all
   God's saints are in his hand, Deut. xxxiii. 3; John x. 29; Ps. xxxi.
   15.

   II. He lays this down for a rule, that the love and hatred of God are
   not to be measured and judged of by men's outward condition. If
   prosperity were a certain sign of God's love, and affliction of his
   hatred, then it might justly be an offence to us to see the wicked and
   godly fare alike. But the matter is not so: No man knows either love or
   hatred by all that is before him in this world, by those things that
   are the objects of sense. These we may know by that which is within us;
   if we love God with all our heart, thereby we may know that he loves
   us, as we may know likewise that we are under his wrath if we be
   governed by that carnal mind which is enmity to him. These will be
   known by that which shall be hereafter, by men's everlasting state; it
   is certain that men are happy or miserable according as they are under
   the love or hatred of God, but not according as they are under the
   smiles or frowns of the world; and therefore if God loves a righteous
   man (as certainly he does) he is happy, though the world frown upon
   him; and if he hates a wicked man (as certainly he does) he is
   miserable, though the world smile upon him. Then the offence of this
   promiscuous distribution of events has ceased.

   III. Having laid down these principles, he acknowledges that all things
   come alike to all; so it has been formerly, and therefore we are not to
   think it strange if it be so now, if it be so with us and our families.
   Some make this, and all that follows to v. 13, to be the perverse
   reasoning of the atheists against the doctrine of God's providence; but
   I rather take it to be Solomon's concession, which he might the more
   freely make when he had fixed those truths which are sufficient to
   guard against any ill use that may be made of what he grants. Observe
   here (v. 2),

   1. The great difference that there is between the characters of the
   righteous and the wicked, which, in several instances, are set the one
   over-against the other, to show that, though all things come alike to
   all, yet that does not in the least confound the eternal distinction
   between moral good and evil, but that remains immutable. (1.) The
   righteous are clean, have clean hands and pure hearts; the wicked are
   unclean, under the dominion of unclean lusts, pure perhaps in their own
   eyes, but not cleansed from their filthiness, God will certainly put a
   difference between the clean and the unclean, the precious and the
   vile, in the other world, though he does not seem to do so in this.
   (2.) The righteous sacrifice, that is, they make conscience of
   worshipping God according to his will, both with inward and outward
   worship; the wicked sacrifice not, that is, they live in the neglect of
   God's worship and grudge to part with any thing for his honour. What is
   the Almighty, that they should serve him? (3.) The righteous are good,
   good in God's sight, they do good in the world; the wicked are sinners,
   violating the laws of God and man, and provoking to both. (4.) The
   wicked man swears, has no veneration for the name of God, but profanes
   it by swearing rashly and falsely; but the righteous man fears an oath,
   swears not, but is sworn, and then with great reverence; he fears to
   take an oath, because it is a solemn appeal to God as a witness and
   judge; he fears, when he has taken a oath, to break it, because God is
   righteous who takes vengeance.

   2. The little difference there is between the conditions of the
   righteous and the wicked in this world: There is one event to both. Is
   David rich? So is Nabal. Is Joseph favoured by his prince? So is Haman.
   Is Ahab killed in a battle? So is Josiah. Are the bad figs carried to
   Babylon? So are the good, Jer. xxiv. 1. There is a vast difference
   between the original, the design, and the nature, of the same event to
   the one and to the other; the effects and issues of it are likewise
   vastly different; the same providence to the one is a savour of life
   unto life, to the other of death unto death, though, to outward
   appearance, it is the same.

   IV. He owns this to be a very great grievance to those that are wise
   and good: "This is an evil, the greatest perplexity, among all things
   that are done under the sun (v. 3); nothing has given me more
   disturbance than this, that there is one event unto all." It hardens
   atheists, and strengthens the hands of evil-doers; for therefore it is
   that the hearts of the sons of men are full of evil and fully set in
   them to do evil, ch. viii. 11. When they see that there is one event to
   the righteous and the wicked they wickedly infer thence that it is all
   one to God whether they are righteous or wicked, and therefore they
   stick at nothing to gratify their lusts.

   V. For the further clearing of this great difficulty, as he began this
   discourse with the doctrine of the happiness of the righteous (whatever
   they may suffer, they and their works are in the hands of God, and
   therefore in good hands, they could not be in better), so he concludes
   with the doctrine of the misery of the wicked; however they may
   prosper, madness is in their heart while they live, and after that they
   go to the dead. Envy not the prosperity of evil-doers, for, 1. They are
   now madmen, and all the delights they seem to be blessed with are but
   like the pleasant dreams and fancies of a distracted man. They are mad
   upon their idols (Jer. l. 38), are mad against God's people, Acts xxvi.
   11. When the prodigal repented, it is said, He came to himself (Luke
   xv. 17), which intimates that he had been beside himself before. 2.
   They will shortly be dead men. They make a mighty noise and bustle
   while they live, but after awhile, they go to the dead, and there is an
   end of all their pomp and power; they will then be reckoned with for
   all their madness and outrage in sin. Though, on this side death, the
   righteous and the wicked seem alike, on the other side death there will
   be a vast difference between them.

The Consequences of Death; The Proper Enjoyment of Life.

   4 For to him that is joined to all the living there is hope: for a
   living dog is better than a dead lion.   5 For the living know that
   they shall die: but the dead know not any thing, neither have they any
   more a reward; for the memory of them is forgotten.   6 Also their
   love, and their hatred, and their envy, is now perished; neither have
   they any more a portion for ever in any thing that is done under the
   sun.   7 Go thy way, eat thy bread with joy, and drink thy wine with a
   merry heart; for God now accepteth thy works.   8 Let thy garments be
   always white; and let thy head lack no ointment.   9 Live joyfully with
   the wife whom thou lovest all the days of the life of thy vanity, which
   he hath given thee under the sun, all the days of thy vanity: for that
   is thy portion in this life, and in thy labour which thou takest under
   the sun.   10 Whatsoever thy hand findeth to do, do it with thy might;
   for there is no work, nor device, nor knowledge, nor wisdom, in the
   grave, whither thou goest.

   Solomon, in a fret, had praised the dead more than the living (ch. iv.
   2); but here, considering the advantages of life to prepare for death
   and make sure the hope of a better life, he seems to be of another
   mind.

   I. He shows the advantages which the living have above those that are
   dead, v. 4-6. 1. While there is life there is hope. Dum spiro,
   spero--While I breathe, I hope. It is the privilege of the living that
   they are joined to the living, in relation, commerce, and conversation,
   and, while they are so, there is hope. If a man's condition be, upon
   any account, bad, there is hope it will be amended. If the heart be
   full of evil, and madness be in it, yet while there is life there is
   hope that by the grace of God there may be a blessed change wrought;
   but after men go to the dead (v. 3) it is too late then; he that is
   then filthy will be filthy still, for ever filthy. If men be thrown
   aside as useless, yet, while they are joined to the living, there is
   hope that they may yet again take root and bear fruit; he that is alive
   is, or may be, good for something, but he that is dead, as to this
   world, is not capable of being any further serviceable. Therefore a
   living dog is better than a dead lion; the meanest beggar alive has
   that comfort of this world and does that service to it which the
   greatest prince, when he is dead, is utterly incapable of. 2. While
   there is life there is an opportunity of preparing for death: The
   living know that which the dead have no knowledge of, particularly they
   know that they shall die, and are, or may be, thereby influenced to
   prepare for that great change which will come certainly, and may come
   suddenly. Note, The living cannot but know that they shall die, that
   they must needs die. They know they are under a sentence of death; they
   are already taken into custody by its messengers, and feel themselves
   declining. This is a needful useful knowledge; for what is our
   business, while we live, but to get ready to die: The living know they
   shall die; it is a thing yet to come, and therefore provision may be
   made for it. The dead know they are dead, and it is too late; they are
   on the other side the great gulf fixed. 3. When life is gone all this
   world is gone with it, as to us. (1.) There is an end of all our
   acquaintance with this world and the things of it: The dead know not
   any thing of that which, while they lived, they were intimately
   conversant with. It does not appear that they know any thing of what is
   done by those they leave behind. Abraham is ignorant of us; they are
   removed into darkness, Job x. 22. (2.) There is an end of all our
   enjoyments in this world: They have no more a reward for their toils
   about the world, but all they got must be left to others; they have a
   reward for their holy actions, but not for their worldly ones. The
   meats and the belly will be destroyed together, John vi. 27; 1 Cor. vi.
   13. It is explained v. 6. Neither have they any more a portion for
   ever, none of that which they imagined would be a portion for ever, of
   that which is done and got under the sun. The things of this world will
   not be a portion for the soul because they will not be a portion for
   ever; those that choose them, and have them for their good things, have
   only a portion in this life, Ps. xvii. 14. The world can only be an
   annuity for life, not a portion for ever. (3.) There is an end of their
   name. There are but few whose names survive them long; the grave is a
   land of forgetfulness, for the memory of those that are laid there is
   soon forgotten; their place knows them no more, nor the lands they
   called by their own names. (4.) There is an end of their affections,
   their friendships and enmities: Their love, and their hatred, and their
   envy have now perished; the good things they loved, the evil things
   they hated, the prosperity of others, which they envied, are now all at
   an end with them. Death parts those that loved one another, and puts an
   end to their friendship, and those that hated one another too, and puts
   an end to their quarrels. Actio moritur cum personâ--The person and his
   actions die together. There we shall be never the better for our
   friends (their love can do us no kindness), nor ever the worse for our
   enemies--their hatred and envy can do us no damage. There the wicked
   cease from troubling. Those things which now so affect us and fill us,
   which we are so concerned about and so jealous of, will there be at an
   end.

   II. Hence he infers that it is our wisdom to make the best use of life
   that we can while it does last, and manage wisely what remains of it.

   1. Let us relish the comforts of life while we live, and cheerfully
   take our share of the enjoyments of it. Solomon, having been himself
   ensnared by the abuse of sensitive delights, warns others of the
   danger, not by a total prohibition of them, but by directing to the
   sober and moderate use of them; we may use the world, but must not
   abuse it, take what is to be had out of it, and expect no more. Here we
   have,

   (1.) The particular instances of this cheerfulness prescribed: "Thou
   art drooping and melancholy, go thy way, like a fool as thou art, and
   get into a better temper of mind." [1.] "Let thy spirit be easy and
   pleasant; then let there be joy and a merry heart within," a good heart
   (so the word is), which distinguishes this from carnal mirth and
   sensual pleasure, which are the evil of the heart, both a symptom and a
   cause of much evil there. We must enjoy ourselves, enjoy our friends,
   enjoy our God, and be careful to keep a good conscience, that nothing
   may disturb us in these enjoyments. We must serve God with gladness, in
   the use of what he gives us, and be liberal in communicating it to
   others, and not suffer ourselves to be oppressed with inordinate care
   and grief about the world. We must eat our bread as Israelites, not in
   our mourning (Deut. xxvi. 14), as Christians, with gladness and
   liberality of heart, Acts ii. 46. See Deut. xxviii. 47. [2.] "Make use
   of the comforts and enjoyments which God has given thee: Eat thy bread,
   drink thy wine, thine, not another's, not the bread of deceit, nor the
   wine of violence, but that which is honestly got, else thou canst not
   eat it with any comfort nor expect a blessing upon it--thy bread and
   thy wine, such as are agreeable to thy place and station, not
   extravagantly above it nor sordidly below it; lay out what God has
   given thee for the ends for which thou art entrusted with it, as being
   but a steward." [3.] "Evidence thy cheerfulness (v. 8): Let thy
   garments be always white. Observe a proportion in thy expenses; reduce
   not thy food in order to gratify thy pride, nor thy clothing in order
   to gratify thy voluptuousness. Be neat, wear clean linen, and be not
   slovenly." Or, "Let thy garments be white in token of joy and
   cheerfulness," which were expressed by white raiment (Rev. iii. 4);
   "and as a further token of joy, let thy head lack no ointment that is
   fit for it." Our Saviour admitted this piece of pleasure at a feast
   (Matt. xxvi. 7), and David observes it among the gifts of God's bounty
   to him. Ps. xxiii. 5, Thou anointest my head with oil. Not that we must
   place our happiness in any of the delights of sense, or set our hearts
   upon them, but what God has given us we must make as comfortable a use
   of as we can afford, under the limitations of sobriety and wisdom, and
   not forgetting the poor. [4.] "Make thyself agreeable to thy relations:
   Live joyfully with the wife whom thou lovest. Do not engross thy
   delights, making much of thyself only, and not caring what becomes of
   those about thee, but let them share with thee and make them easy too.
   Have a wife; for even in paradise it was not good for man to be alone.
   Keep to thy wife, to one, and do not multiply wives" (Solomon had found
   the mischief of that); "keep to her only, and have nothing to do with
   any other." How can a man live joyfully with one with whom he does not
   live honestly? "Love thy wife; and the wife whom thou lovest thou wilt
   be likely to live joyfully with." When we do the duty of relations we
   may expect the comfort of them. See Prov. v. 19. "Live with thy wife,
   and delight in her society. Live joyfully with her, and be most
   cheerful when thou art with her. Take pleasure in thy family, thy vine
   and thy olive plants."

   (2.) The qualifications necessary to this cheerfulness: "Rejoice and
   have a merry heart, if God now accepts thy works. If thou art
   reconciled to God, and recommended to him, then thou has reason to be
   cheerful, otherwise not." Rejoice not, O Israel! for joy, as other
   people, for thou hast gone a whoring from thy God, Hos. ix. 1. Our
   first care must be to make our peace with God, and obtain his favour,
   to do that which he will accept of, and then, Go thy way, eat thy bread
   with joy. Note, Those whose works God has accepted have reason to be
   cheerful and ought to be so. 'Now that thou eatest the bread of thy
   sacrifices with joy, and partakest of the wine of thy drink-offerings
   with a merry heart, now God accepts thy works. Thy religious services,
   when performed with holy joy, are pleasing to God; he loves to have his
   servants sing at their work, it proclaims him a good Master.

   (3.) The reasons for it. "Live joyfully, for," [1.] "It is all little
   enough to make thy passage through this world easy and comfortable: The
   days of thy life are the days of thy vanity; there is nothing here but
   trouble, and disappointment. Thou wilt have time enough for sorrow and
   grief when thou canst not help it, and therefore live joyfully while
   thou canst, and perplex not thyself with thoughts and cares about
   to-morrow; sufficient to the day is the evil thereof. Let a gracious
   serenity of mind be a powerful antidote against the vanity of the
   world." [2.] "It is all thou canst get from this world: That is thy
   portion in the things of this life. In God, and another life, thou
   shalt have a better portion, and a better recompence for thy labours in
   religion; but for thy pains which thou takest about the things under
   the sun this is all thou canst expect, and therefore do not deny this
   to thyself."

   2. Let us apply ourselves to the business of life while life lasts, and
   so use the enjoyments of it as by them to be fitted for the
   employments: "Therefore eat with joy and a merry heart, not that thy
   soul may take its ease (as Luke xii. 19), but that thy soul may take
   the more pains and the joy of the Lord may be its strength and oil to
   its wheels," v. 10. Whatsoever thy hand finds to do do it with thy
   might. Observe here, (1.) There is not only something to be had, but
   something to be done, in this life, and the chief good we are to
   enquire after is the good we should do, Eccl. ii. 3. This is the world
   of service; that to come is the world of recompence. This is the world
   of probation and preparation for eternity; we are here upon business,
   and upon our good behaviour. (2.) Opportunity is to direct and quicken
   duty. That is to be done which our hand finds to do, which occasion
   calls for; and an active hand will always find something to do that
   will turn to a good account. What must be done, of necessity, our hand
   will here find a price in it for the doing of, Prov. xvii. 16. (3.)
   What good we have an opportunity of doing we must do while we have the
   opportunity, and do it with our might, with care, vigour, and
   resolution, whatever difficulties and discouragements we may meet with
   in it. Harvest-days are busy days; and we must make hay while the sun
   shines. Serving God and working out our salvation must be done with all
   that is within us, and all little enough. (4.) There is good reason why
   we should work the works of him that sent us while it is day, because
   the night comes, wherein no man can work, John ix. 4. We must up and be
   doing now with all possible diligence, because our doing-time will be
   done shortly and we know not how soon. But this we know that, if the
   work of life be not done when our time is done, we are undone for ever:
   "There is no work to be done, nor device to do it, no knowledge for
   speculation, nor wisdom for practice, in the grave whither thou goest."
   We are all going towards the grave; every day brings us a step nearer
   to it; when we are in the grave it will be too late to mend the errors
   of life, too late to repent and make our peace with God, too late to
   lay up any thing in store for eternal life; it must be done now or
   never. The grave is a land of darkness and silence, and therefore there
   is no doing any thing for our souls there; it must be done now or
   never, John xii. 35.

The Disappointment of Hopes.

   11 I returned, and saw under the sun, that the race is not to the
   swift, nor the battle to the strong, neither yet bread to the wise, nor
   yet riches to men of understanding, nor yet favour to men of skill; but
   time and chance happeneth to them all.   12 For man also knoweth not
   his time: as the fishes that are taken in an evil net, and as the birds
   that are caught in the snare; so are the sons of men snared in an evil
   time, when it falleth suddenly upon them.

   The preacher here, for a further proof of the vanity of the world, and
   to convince us that all our works are in the hand of God, and not in
   our own hand, shows the uncertainty and contingency of future events,
   and how often they contradict the prospects we have of them. He had
   exhorted us (v. 10) to do what we have to do with all our might; but
   here he reminds us that, when we have done all, we must leave the issue
   with God, and not be confident of the success.

   I. We are often disappointed of the good we had great hopes of, v. 11.
   Solomon had himself made the observation, and so has many a one since,
   that events, both in public and private affairs, do not always agree
   even with the most rational prospects and probabilities. Nulli fortuna
   tam dedita est ut multa tentanti ubique respondeat--Fortune surrenders
   herself to no one so as to ensure him success, however numerous his
   undertakings. Seneca. The issue of affairs is often unaccountably cross
   to every one's expectation, that the highest may not presume, nor the
   lowest despair, but all may live in a humble dependence upon God, from
   whom every man's judgment proceeds.

   1. He gives instances of disappointment, even where means and
   instruments were most encouraging and promised fair. (1.) One would
   think that the lightest of foot should, in running, win the prize; and
   yet the race is not always to the swift; some accident happens to
   retard them, or they are too secure, and therefore remiss, and let
   those that are slower get the start of them. (2.) One would think that,
   in fighting, the most numerous and powerful army should be always
   victorious, and, in single combat, that the bold and mighty champion
   should win the laurel; but the battle is not always to the strong; a
   host of Philistines was once put to flight by Jonathan and his man; one
   of you shall chase a thousand; the goodness of the cause has often
   carried the day against the most formidable power. (3.) One would think
   that men of sense should always be men of substance, and that those who
   know how to live in the world should not only have a plentiful
   maintenance, but get great estates; and yet it does not always prove
   so; even bread is not always to the wise, much less riches always to
   men of understanding. Many ingenious men, and men of business, who were
   likely to thrive in the world, have strangely gone backward and come to
   nothing. (4.) One would think that those who understand men, and have
   the art of management, should always get preferment and obtain the
   smiles of great men; but many ingenious men have been disappointed, and
   have spent their days in obscurity, nay, have fallen into disgrace, and
   perhaps have ruined themselves by those very methods by which they
   hoped to raise themselves, for favour is not always to men of skill,
   but fools are favoured and wise men frowned upon.

   2. He resolves all these disappointments into an over-ruling power and
   providence, the disposals of which to us seem casual, and we call them
   chance, but really they are according to the determinate counsel and
   foreknowledge of God, here called time, in the language of this book,
   ch. iii. 1; Ps. xxxi. 15. Time and chance happen to them all. A
   sovereign Providence breaks men's measures, and blasts their hopes, and
   teaches them that the way of man is not in himself, but subject to the
   divine will. We must use means, but not trust to them; if we succeed,
   we must give God the praise (Ps. xliv. 3); if we be crossed, we must
   acquiesce in his will and take our lot.

   II. We are often surprised with the evils we were in little fear of (v.
   12): Man knows not his time, the time of his calamity, his fall, his
   death, which, in scripture, is called our day and our hour. 1. We know
   not what troubles are before us, which will take us off our business,
   and take us out of the world, what time and chance will happen to us,
   nor what one day, or a night, may bring forth. It is not for us to know
   the times, no, not our own time, when or how we shall die. God has, in
   wisdom, kept us in the dark, that we may be always ready. 2. Perhaps we
   may meet with trouble in that very thing wherein we promise ourselves
   the greatest satisfaction and advantage; as the fishes and the birds
   are drawn into the snare and net by the bait laid to allure them, which
   they greedily catch at, so are the sons of men often snared in an evil
   time, when it falls suddenly upon them, before they are aware. And
   these things too come alike to all. Men often find their bane where
   they sought their bless, and catch their death where they thought to
   find a prize. Let us therefore never be secure, but always ready for
   changes, that, though they may be sudden, they may be no surprise or
   terror to us.

The Advantages of Wisdom.

   13 This wisdom have I seen also under the sun, and it seemed great unto
   me:   14 There was a little city, and few men within it; and there came
   a great king against it, and besieged it, and built great bulwarks
   against it:   15 Now there was found in it a poor wise man, and he by
   his wisdom delivered the city; yet no man remembered that same poor
   man.   16 Then said I, Wisdom is better than strength: nevertheless the
   poor man's wisdom is despised, and his words are not heard.   17 The
   words of wise men are heard in quiet more than the cry of him that
   ruleth among fools.   18 Wisdom is better than weapons of war: but one
   sinner destroyeth much good.

   Solomon still recommends wisdom to us as necessary to the preserving of
   our peace and the perfecting of our business, notwithstanding the
   vanities and crosses which human affairs are subject to. He had said
   (v. 11), Bread is not always to the wise; yet he would not therefore be
   thought either to disparage, or to discourage, wisdom, no, he still
   retains his principle, that wisdom excels folly as much as light excels
   darkness (ch. ii. 13), and we ought to love and embrace it, and be
   governed by it, for the sake of its own intrinsic worth, and the
   capacity it gives us of being serviceable to others, though we
   ourselves should not get wealth and preferment by it. This wisdom, that
   is, this which he here describes, wisdom which enables a man to serve
   his country out of pure affection to its interests, when he himself
   gains no advantage by it, no, not so much as thanks for his pains, or
   the reputation of it, this is the wisdom which, Solomon says, seemed
   great unto him, v. 13. A public spirit, in a private sphere, is wisdom
   which those who understand things that differ cannot but look upon as
   very magnificent.

   I. Solomon here gives an instance, which probably was a case in fact,
   in some neighbouring country, of a poor man who with his wisdom did
   great service in a time of public distress and danger (v. 14): There
   was a little city (no great prize, whoever was master of it); there
   were but few men within it, to defend it, and men, if men of fortitude,
   are the best fortifications of a city; here were few men, and, because
   few, feeble, fearful, and ready to give up their city as not tenable.
   Against this little city a great king came with a numerous army, and
   besieged it, either in pride, or covetousness to possess it, or in
   revenge for some affront given him, to chastise and destroy it.
   Thinking it stronger than it was, he built great bulwarks against it,
   from which to batter it, and doubted not but in a little time to make
   himself master of it. What a great deal of unjust vexation do ambitious
   princes give to their harmless neighbours! This great king needed not
   fear this little city; why then should he frighten it? It would be
   little profit to him; why then should he put himself to such a great
   expense to gain it? But as unreasonable and insatiably greedy as little
   people sometimes are to lay house to house, and field to field, great
   kings often are to lay city to city, and province to province, that
   they may be placed alone in the earth, Isa. v. 8. Did victory and
   success attend the strong? No; there was found in this little city,
   among the few men that were in it, one poor wise man--a wise man, and
   yet poor, and not preferred to any place of profit or power in the
   city; places of trust were not given to men according to their merit,
   and meetness for them, else such a wise man as this would not have been
   a poor man. Now, 1. Being wise, he served the city, though he was poor.
   In their distress they found him out (Judg. xi. 7) and begged his
   advice and assistance; and he by his wisdom delivered the city, either
   by prudent instructions given to the besieged, directing them to some
   unthought-of stratagem for their own security, or by a prudent treaty
   with the besiegers, as the woman at Abel, 2 Sam. xx. 16. He did not
   upbraid them with the contempt they had put upon him, in leaving him
   out of their council, nor tell them he was poor and had nothing to
   lose, and therefore cared not what became of the city; but he did his
   best for it, and was blessed with success. Note, Private interests and
   personal resentments must always be sacrificed to public good and
   forgotten when the common welfare is concerned. 2. Being poor, he was
   slighted by the city, though he was wise and had been an instrument to
   save them all from ruin: No man remembered that same poor man; his good
   services were not taken notice of, no recompence was made him, no marks
   of honour were put upon him, but he lived in as much poverty and
   obscurity as he had done before. Riches were not to this man of
   understanding, nor favour to this man of skill. Many who have
   well-merited of their prince and country have been ill-paid; such an
   ungrateful world do we live in. It is well that useful men have a God
   to trust to, who will be their bountiful rewarder; for, among men,
   great services are often envied and rewarded with evil for good.

   II. From this instance he draws some useful inferences, looks upon it
   and receives instruction. 1. Hence he observes the great usefulness and
   excellency of wisdom, and what a blessing it makes men to their
   country: Wisdom is better than strength, v. 16. A prudent mind, which
   is the honour of a man, is to be preferred before a robust body, in
   which many of the brute creatures excel man. A man may by his wisdom
   effect that which he could never compass by his strength, and may
   overcome those by out-witting them who are able to overpower him. Nay,
   wisdom is better than weapons of war, offensive or defensive, v. 18.
   Wisdom, that is, religion and piety (for the wise man is here opposed
   to a sinner), is better than all military endowments or accoutrements,
   for it will engage God for us, and then we are safe in the greatest
   perils and successful in the greatest enterprises. If God be for us,
   who can be against us or stand before us? 2. Hence he observes the
   commanding force and power of wisdom, though it labour under external
   disadvantages (v. 17): The words of wise men are heard in quiet; what
   they speak, being spoken calmly and with deliberation (though, not
   being rich and in authority, they dare not speak aloud nor with any
   great assurance), will be hearkened to and regarded, will gain respect,
   nay, will gain the point, and sway with men more than the imperious
   clamour of him that rules among fools, who, like fools, chose him to be
   their ruler, for his noise and blustering, and, like fools, think he
   must by those methods carry the day with every body else. A few close
   arguments are worth a great many big words; and those will strike sail
   to fair reasoning who will answer those that hector and insult
   according to their folly. How forcible are right words! What is spoken
   wisely should be spoken calmly, and then it will be heard in quiet and
   calmly considered. But passion will lessen the force even of reason,
   instead of adding any force to it. 3. Hence he observes that wise and
   good men, notwithstanding this, must often content themselves with the
   satisfaction of having done good, or at least attempted it, and offered
   at it, when they cannot do the good they would do nor have the praise
   they should have. Wisdom capacitates a man to serve his neighbours, and
   he offers his service; but, alas! if he be poor his wisdom is despised
   and his words are not heard, v. 16. Many a man is buried alive in
   poverty and obscurity who, if he had but fit encouragement given him,
   might be a great blessing to the world; many a pearl is lost in its
   shell. But there is a day coming when wisdom and goodness shall be in
   honour, and the righteous shall shine forth.

   4. From what he had observed of the great good which one wise and
   virtuous man may do he infers what a great deal of mischief one wicked
   man may do, and what a great deal of good he may be the hindrance of:
   One sinner destroyeth much good. (1.) As to himself, a sinful condition
   is a wasteful condition. How many of the good gifts both of nature and
   Providence does one sinner destroy and make waste of--good sense, good
   parts, good learning, a good disposition, a good estate, good meat,
   good drink, and abundance of God's good creatures, all made use of in
   the service of sin, and so destroyed and lost, and the end of giving
   them frustrated and perverted! He who destroys his own soul destroys
   much good. (2.) As to others, what a great deal of mischief may one
   wicked man do in a town or country! One sinner, who makes it his
   business to debauch others, may defeat and frustrate the intentions of
   a great many good laws and a great deal of good preaching, and draw
   many into his pernicious ways; one sinner may be the ruin of a town, as
   one Achan troubled the whole camp of Israel. The wise man who delivered
   the city would have had his due respect and recompence for it but that
   some one sinner hindered it, and invidiously diminished the service.
   And many a good project, well laid for the public welfare, had been
   destroyed by some one subtle adversary to it. The wisdom of some would
   have healed the nation, but, through the wickedness of a few, it would
   not be healed. See who are a kingdom's friends and enemies, if one
   saint does much good, and one sinner destroys much good.
     __________________________________________________________________

E C C L E S I A S T E S

  CHAP. X.

   This chapter seems to be like Solomon's proverbs, a collection of wise
   sayings and observations, rather than a part of his sermon; but the
   preacher studied to be sententious, and "set in order many proverbs,"
   to be brought in in his preaching. Yet the general scope of all the
   observations in this chapter is to recommend wisdom to us, and its
   precepts and rules, as of great use for the right ordering of our
   conversation and to caution us against folly. I. He recommends wisdom
   to private persons, who are in an inferior station. 1. It is our wisdom
   to preserve our reputation, in managing our affairs dexterously, ver.
   1-3. 2. To be submissive to our superiors if at any time we have
   offended them, ver. 4. 3. To live quiet and peaceable lives, and not to
   meddle with those that are factious and seditious, and are endeavouring
   to disturb the government and the public repose, the folly and danger
   of which disloyal and turbulent practices he shows, ver. 8-11. 4. To
   govern our tongues well, ver. 12-15. 5. To be diligent in our business
   and provide well for our families, ver. 18, 19. 6. Not to speak ill of
   our rulers, no, not in secret, ver. 20. II. He recommends wisdom to
   rulers; let them not think that, because their subjects must be quiet
   under them, therefore they may do what they please; no, but, 1. Let
   them be careful whom they prefer to places of trust and power, ver.
   5-7. 2. Let them manage themselves discreetly, be generous and not
   childish, temperate and not luxurious, ver. 16, 17. Happy the nation
   when princes and people make conscience of their duty according to
   these rules.

The Advantages of Wisdom.

   1 Dead flies cause the ointment of the apothecary to send forth a
   stinking savour: so doth a little folly him that is in reputation for
   wisdom and honour.   2 A wise man's heart is at his right hand; but a
   fool's heart at his left.   3 Yea also, when he that is a fool walketh
   by the way, his wisdom faileth him, and he saith to every one that he
   is a fool.

   In these verses Solomon shows,

   I. What great need wise men have to take heed of being guilty of any
   instance of folly; for a little folly is a great blemish to him that is
   in reputation for wisdom and honour, and is as hurtful to his good name
   as dead flies are to a sweet perfume, not only spoiling the sweetness
   of it, but making it to send forth a stinking savour. Note, 1. True
   wisdom is true honour, and will gain a man a reputation, which is like
   a box of precious ointment, pleasing and very valuable. 2. The
   reputation that is got with difficulty, and by a great deal of wisdom,
   may be easily lost, and by a little folly, because envy fastens upon
   eminency, and makes the worst of the mistakes and miscarriages of those
   who are cried up for wisdom, and improves them to their disadvantage;
   so that the folly which in another would not be taken notice of in them
   is severely censured. Those who make a great profession of religion
   have need to walk very circumspectly, to abstain from all appearances
   of evil, and approaches towards it, because many eyes are upon them,
   that watch for their halting; their character is soon sullied, and they
   have a great deal of reputation to lose.

   II. What a deal of advantage a wise man has above a fool in the
   management of business (v. 2): A wise man's heart is at his right hand,
   so that he goes about his business with dexterity, turns his hand
   readily to it, and goes through it with despatch; his counsel and
   courage are ready to him, whenever he has occasion for them. But a
   fool's heart is at his left hand; it is always to seek when he has any
   thing to do that is of importance, and therefore he goes awkwardly
   about it, like a man that is left-handed; he is soon at a loss and at
   his wits' end.

   III. How apt fools are at every turn to proclaim their own folly, and
   expose themselves; he that is either witless or graceless, either silly
   or wicked, if he be ever so little from under the check, and left to
   himself, if he but walk by the way, soon shows what he is; his wisdom
   fails him, and, by some impropriety or other, he says to every one he
   meets that he is a fool (v. 3), that is, he discovers his folly as
   plainly as if he had told them so. He cannot conceal it, and he is not
   ashamed of it. Sin is the reproach of sinners wherever they go.

Mutual Duties of Princes and Subjects.

   4 If the spirit of the ruler rise up against thee, leave not thy place;
   for yielding pacifieth great offences.   5 There is an evil which I
   have seen under the sun, as an error which proceedeth from the ruler:
   6 Folly is set in great dignity, and the rich sit in low place.   7 I
   have seen servants upon horses, and princes walking as servants upon
   the earth.   8 He that diggeth a pit shall fall into it; and whoso
   breaketh a hedge, a serpent shall bite him.   9 Whoso removeth stones
   shall be hurt therewith; and he that cleaveth wood shall be endangered
   thereby.   10 If the iron be blunt, and he do not whet the edge, then
   must he put to more strength: but wisdom is profitable to direct.   11
   Surely the serpent will bite without enchantment; and a babbler is no
   better.

   The scope of these verses is to keep subjects loyal and dutiful to the
   government. In Solomon's reign the people were very rich, and lived in
   prosperity, which perhaps made them proud and petulant, and when the
   taxes were high, though they had enough to pay them with, it is
   probable that many conducted themselves insolently towards the
   government and threatened to rebel. To such Solomon here gives some
   necessary cautions.

   I. Let not subjects carry on a quarrel with their prince upon any
   private personal disgust (v. 4): "If the spirit of the ruler rise up
   against thee, if upon some misinformation given him, or some
   mismanagement of thine, he is displeased at thee, and threaten thee,
   yet leave not thy place, forget not the duty of a subject, revolt not
   from thy allegiance, do not, in a passion, quit thy post in his service
   and throw up thy commission, as despairing ever to regain his favour.
   No, wait awhile, and thou wilt find he is not implacable, but that
   yielding pacifies great offences." Solomon speaks for himself, and for
   every wise and good man that is a master, or a magistrate, that he
   could easily forgive those, upon their submission, whom yet, upon their
   provocation, he had been very angry with. It is safer and better to
   yield to an angry prince than to contend with him.

   II. Let not subjects commence a quarrel with their prince, though the
   public administration be not in every thing as they would have it. He
   grants there is an evil often seen under the sun, and it is a
   king's-evil, an evil which the king only can cure, for it is an error
   which proceeds from the ruler (v. 5); it is a mistake which rulers,
   consulting their personal affections more than the public interests,
   are too often guilty of, that men are not preferred according to their
   merit, but folly is set in great dignity, men of shattered brains, and
   broken fortunes, are put in places of power and trust, while the rich
   men of good sense and good estates, whose interest would oblige them to
   be true to the public, and whose abundance would be likely to set them
   above temptations to bribery and extortion, yet sit in low places, and
   can get no preferment (v. 6), either the ruler knows not how to value
   them or the terms of preferment are such as they cannot in conscience
   comply with. It is ill with a people when vicious men are advanced and
   men of worth are kept under hatches. This is illustrated v. 7. "I have
   seen servants upon horses, men not so much of mean extraction and
   education (if that were all, it were the more excusable, nay, there is
   many a wise servant who with good reason has rule over a son that
   causes shame), but of sordid, servile, mercenary dispositions. I have
   seen these riding in pomp and state as princes, while princes, men of
   noble birth and qualities, fit to rule a kingdom, have been forced to
   walk as servants upon the earth, poor and despised." Thus God, in his
   providence, punishes a wicked people; but, as far as it is the ruler's
   act and deed, it is certainly his error, and a great evil, a grievance
   to the subject and very provoking; but it is an error under the sun,
   which will certainly be rectified above the sun, and when it shall
   shine no more, for in heaven it is only wisdom and holiness that are
   set in great dignity. But, if the prince be guilty of his error, yet
   let not the subjects leave their place, nor rise up against the
   government, nor form any project for the alteration of it; nor let the
   prince carry on the humour too far, nor set such servants, such
   beggars, on horseback, as will ride furiously over the ancient
   land-marks of the constitution, and threaten the subversion of it.

   1. Let neither prince nor people violently attempt any changes, nor
   make a forcible entry upon a national settlement, for they will both
   find it of dangerous consequence, which he shows here by four
   similitudes, the scope of which is to give us a caution not to meddle
   to our own hurt. Let not princes invade the rights and liberties of
   their subjects; let not subjects mutiny and rebel against their
   princes; for, (1.) He that digs a pit for another, it is ten to one but
   he falls into it himself, and his violent dealing returns upon his own
   head. If princes become tyrants, or subjects become rebels, all
   histories will tell both what is likely to be their fate and that it is
   at their utmost peril, and it were better for both to be content within
   their own bounds. (2.) Whoso breaks a hedge, an old hedge, that has
   long been a land-mark, let him expect that a serpent, or adder, such as
   harbour in rotten hedges, will bite him; some viper or other will
   fasten upon his hand, Acts xxviii. 3. God, by his ordinance, as by a
   hedge, has inclosed the prerogatives and powers of princes; their
   persons are under his special protection; those therefore that form any
   treasonable designs against their peace, their crown, and dignity, are
   but twisting halters for themselves. (3.) Whoso removes stones, to pull
   down a wall or building, does but pluck them upon himself; he shall be
   hurt therewith, and will wish that he had let them alone. Those that go
   about to alter a well-modelled well-settled government, under colour of
   redressing some grievances and correcting some faults in it, will
   quickly perceive not only that it is easier to find fault than to mend,
   to demolish that which is good than to build up that which is better,
   but that they thrust their own fingers into the fire and overwhelm
   themselves in the ruin they occasion. (4.) He that cleaves the wood,
   especially if, as it follows, he has sorry tools (v. 10), shall be
   endangered thereby; the chips, or his own axe-head, will fly in his
   face. If we meet with knotty pieces of timber, and we think to master
   them by force and violence, and hew them to pieces, they may not only
   prove too hard for us, but the attempt may turn to our own damage.

   2. Rather let both prince and people act towards each other with
   prudence, mildness, and good temper: Wisdom is profitable to direct the
   ruler how to manage a people that are inclined to be turbulent, so as
   neither, on the one hand, by a supine negligence to embolden and
   encourage them, nor, on the other hand, by rigour and severity to
   exasperate and provoke them to any seditious practices. It is likewise
   profitable to direct the subjects how to act towards a prince that is
   inclined to bear hard upon them, so as not to alienate his affections
   from them, but to win upon him by humble remonstrances (not insolent
   demands, such as the people made upon Rehoboam), by patient submissions
   and peaceable expedients. The same rule is to be observed in all
   relations, for the preserving of the comfort of them. Let wisdom direct
   to gentle methods and forbear violent ones. (1.) Wisdom will teach us
   to whet the tool we are to make use of, rather than, by leaving it
   blunt, oblige ourselves to exert so much the more strength, v. 10. We
   might save ourselves a great deal of labour, and prevent a great deal
   of danger, if we did whet before we cut, that is, consider and
   premeditate what is fit to be said and done in every difficult case,
   that we may accommodate ourselves to it and may do our work smoothly
   and easily both to others and to ourselves. Wisdom will direct how to
   sharpen and put an edge upon both ourselves and those we employ, not to
   work deceitfully (Ps. lii. 2), but to work cleanly and cleverly. The
   mower loses no time when he is whetting his scythe. (2.) Wisdom will
   teach us to enchant the serpent we are to contend with, rather than
   think to out-hiss it (v. 11): The serpent will bite if he be not by
   singing and music charmed and enchanted, against which therefore he
   stops his ears (Ps. lviii. 4, 5); and a babbler is no better to all
   those who enter the lists with him, who therefore must not think by
   dint of words to out-talk him, but be prudent management to enchant
   him. He that is lord of the tongue (so the phrase is), a ruler that has
   liberty of speech and may say what he will, it is as dangerous dealing
   with him as with a serpent uncharmed; but, if you use the enchantment
   of a mild and humble submission, you may be safe and out of danger;
   herein wisdom, the meekness of wisdom, is profitable to direct. By long
   forbearing is a prince persuaded, Prov. xxv. 15. Jacob enchanted Esau
   with a present and Abigail David. To those that may say any thing it is
   wisdom to say nothing that is provoking.

The Contemptibleness of Folly.

   12 The words of a wise man's mouth are gracious; but the lips of a fool
   will swallow up himself.   13 The beginning of the words of his mouth
   is foolishness: and the end of his talk is mischievous madness.   14 A
   fool also is full of words: a man cannot tell what shall be; and what
   shall be after him, who can tell him?   15 The labour of the foolish
   wearieth every one of them, because he knoweth not how to go to the
   city.

   Solomon, having shown the benefit of wisdom, and of what great
   advantage it is to us in the management of our affairs, here shows the
   mischief of folly and how it exposes men, which perhaps comes in as a
   reflection upon those rulers who set folly in great dignity.

   I. Fools talk a great deal to no purpose, and they show their folly as
   much by the multitude, impertinence, and mischievousness of their
   words, as by any thing; whereas the words of a wise man's mouth are
   gracious, are grace, manifest grace in his heart and minister grace to
   the hearers, are good, and such as become him, and do good to all about
   him, the lips of a fool not only expose him to reproach and make him
   ridiculous, but will swallow up himself and bring him to ruin, by
   provoking the government to take cognizance of his seditious talk and
   call him to an account for it. Adonijah foolishly spoke against his own
   life, 1 Kings ii. 23. Many a man has been sunk by having his own tongue
   fall upon him, Ps. lxiv. 8. See what a fool's talk is. 1. It takes rise
   from his own weakness and wickedness: The beginning of the words of his
   mouth is foolishness, the foolishness bound up in his heart, that is
   the corrupt spring out of which all these polluted streams flow, the
   evil treasure out of which evil things are brought. As soon as he
   begins to speak you may perceive his folly; at the very first he talks
   idly, and passionately, and like himself. 2. It rises up to fury, and
   tends to the hurt and injury of others: The end of his talk, the end it
   comes to, is madness. He will presently talk himself into an indecent
   heat, and break out into the wild extravagancies of a distracted man.
   The end he aims at is mischief; as, at first, he appeared to have
   little government of himself, so, at last, it appears he has a great
   deal of malice to his neighbours; that root of bitterness bears gall
   and wormwood. Note, It is not strange if those that begin foolishly end
   madly; for an ungoverned tongue, the more liberty is allowed, grows the
   more violent. 3. It is all the same over and over (v. 14): A fool also
   is full of words, a passionate fool especially, that runs on endlessly
   and never knows when to leave off. He will have the last word, though
   it be but the same with that which was the first. What is wanting in
   the weight and strength of his words he endeavours in vain to make up
   in the number of them; and they must be repeated, because otherwise
   there is nothing in them to make them regarded. Note, Many who are
   empty of sense are full of words; and the least solid are the most
   noisy. The following words may be taken either, (1.) As checking him
   for his vainglorious boasting in the multitude of his words, what he
   will do and what he will have, not considering that which every body
   knows that a man cannot tell what shall be in his own time, while he
   lives (Prov. xxvii. 1), much less can one tell what shall be after him,
   when he is dead and gone. Would we duly consider our own ignorance of,
   and uncertainty about, future events, it would cut off a great many of
   the idle words we foolishly multiply. Or, (2.) As mocking him for his
   tautologies. He is full of words, for if he do but speak the most trite
   and common thing, a man cannot tell what shall be, because he loves to
   hear himself talk, he will say it again, what shall be after him who
   can tell him? like Battus in Ovid:


   ------------Sub illis

   Montibus (inquit) erant, et erant sub montibus illis--


   Under those mountains were they,

   They were under those mountains, I say--

   whence vain repetitions are called Battologies, Matt. vi. 7.

   II. Fools toil a great deal to no purpose (v. 15); The labour of the
   foolish, to accomplish their designs, wearies every one of them. 1.
   They weary themselves in that labour which is very foolish and absurd.
   All their labour is for the world and the body, and the meat that
   perishes, and in this labour they spend their strength, and exhaust
   their spirits, and weary themselves for very vanity, Hab. ii. 13; Isa.
   lv. 2. They choose that service which is perfect drudgery rather than
   that which is perfect liberty. 2. That labour which is necessary, and
   would be profitable, and might be gone through with ease, wearies them,
   because they go about it awkwardly and foolishly, and so make their
   business a toil to them, which, if they applied themselves to it
   prudently, would be a pleasure to them. Many complain of the labours of
   religion as grievous, which they would have no reason to complain of if
   the exercises of Christian piety were always under the direction of
   Christian prudence. The foolish tire themselves in endless pursuits,
   and never bring any thing to pass, because they know not how to go to
   the city, that is, because they have not capacity to apprehend the
   plainest thing, such as the entrance into a great city is, where one
   would think it were impossible for a man to miss his road. Men's
   imprudent management of their business robs them both of the comfort
   and of the benefit of it. But it is the excellency of the way to the
   heavenly city that it is a high-way, in which the wayfaring men, though
   fools, shall not err (Isa. xxxv. 8); yet sinful folly makes men miss
   that way.

Mutual Duties of Princes and Subjects.

   16 Woe to thee, O land, when thy king is a child, and thy princes eat
   in the morning!   17 Blessed art thou, O land, when thy king is the son
   of nobles, and thy princes eat in due season, for strength, and not for
   drunkenness!   18 By much slothfulness the building decayeth; and
   through idleness of the hands the house droppeth through.   19 A feast
   is made for laughter, and wine maketh merry: but money answereth all
   things.   20 Curse not the king, no not in thy thought; and curse not
   the rich in thy bedchamber: for a bird of the air shall carry the
   voice, and that which hath wings shall tell the matter.

   Solomon here observes,

   I. How much the happiness of a land depends upon the character of its
   rulers; it is well or ill with the people according as the princes are
   good or bad. 1. The people cannot be happy when their princes are
   childish and voluptuous (v. 16): Woe unto thee, O land! even the land
   of Canaan itself, though otherwise the glory of all lands, when thy
   king is a child, not so much in age (Solomon himself was young when his
   kingdom was happy in him) as in understanding; when the prince is weak
   and foolish as a child, fickle and fond of changes, fretful and
   humoursome, easily imposed upon, and hardly brought to business, it is
   ill with the people. The body staggers if the head be giddy. Perhaps
   Solomon wrote this with a foresight of his son Rehoboam's ill conduct
   (2 Chron. xiii. 7); he was a child all the days of his life and his
   family and kingdom fared the worse for it. Nor is it much better with a
   people when their princes eat in the morning, that is, make a god of
   their belly and make themselves slaves to their appetites. If the king
   himself be a child, yet if the princes and privy-counsellors are wise
   and faithful, and apply themselves to business, the land may do the
   better; but if they addict themselves to their pleasures, and prefer
   the gratifications of the flesh before the despatch of the public
   business, which they disfit themselves for by eating and drinking in a
   morning, when judges are epicures, and do not eat to live, but live to
   eat, what good can a nation expect! 2. The people cannot but be happy
   when their rulers are generous and active, sober and temperate, and men
   of business, v. 17. The land is then blessed, (1.) When the sovereign
   is governed by principles of honour, when the king is the son of
   nobles, actuated and animated by a noble spirit, which scorns to do any
   thing base and unbecoming so high a character, which is solicitous for
   the public welfare, and prefers that before any private interests.
   Wisdom, virtue, and the fear of God, beneficence, and a readiness to do
   good to all mankind, these ennoble the royal blood. 2. When the
   subordinate magistrates are more in care to discharge their trusts than
   to gratify their appetites; when they eat in due season (Ps. cxlv. 15);
   let us not take ours unseasonable, lest we lose the comfort of seeing
   God give it to us. Magistrates should eat for strength, that their
   bodies may be fitted to serve their souls in the service of God and
   their country, and not for drunkenness, to make themselves unfit to do
   any thing either for God or man, and particularly to sit in judgment,
   for they will err through wine (Isa. xxviii. 7), will drink and forget
   the law, Prov. xxxi. 5. It is well with a people when their princes are
   examples of temperance, when those that have most to spend upon
   themselves know how to deny themselves.

   II. Of what ill consequence slothfulness is both to private and public
   affairs (v. 18): By much slothfulness and idleness of the hands, the
   neglect of business, and the love of ease and pleasure, the building
   decays, drops through first, and by degrees drops down. If it be not
   kept well covered, and care be not taken to repair the breaches, as any
   happen, it will rain in, and the timber will rot, and the house will
   become unfit to dwell in. It is so with the family and the affairs of
   it; if men cannot find in their hearts to take pains in their callings,
   to tend their shops and look after their own business, they will soon
   run in debt and go behind-hand, and, instead of making what they have
   more for their children, will make it less. It is so with the public;
   if the king be a child and will take no care, if the princes eat in the
   morning and will take no pains, the affairs of the nation suffer loss,
   and its interests are prejudiced, its honour is sullied, its power is
   weakened, its borders are encroached upon, the course of justice is
   obstructed, the treasure is exhausted, and all its foundations are out
   of course, and all this through the slothfulness of self-seeking of
   those that should be the repairers of its breaches and the restorers of
   paths to dwell in, Isa. lviii. 12.

   III. How industrious generally all are, both princes and people, to get
   money, because that serves for all purposes, v. 19. He seems to prefer
   money before mirth: A feast is made for laughter, not merely for
   eating, but chiefly for pleasant conversation and the society of
   friends, not the laughter of the fool, which is madness, but that of
   wise men, by which they fit themselves for business and severe studies.
   Spiritual feasts are made for spiritual laughter, holy joy in God. Wine
   makes merry, makes glad the life, but money is the measure of all
   things and answers all things. Pecuniæ obediunt omnia--Money commands
   all things. Though wine make merry, it will not be a house for us, nor
   a bed, nor clothing, nor provisions and portions for children; but
   money, if men have enough of it, will be all these. The feast cannot be
   made without money, and, though men have wine, they are not so much
   disposed to be merry unless they have money for the necessary supports
   of life. Money of itself answers nothing; it will neither feed nor
   clothe; but, as it is the instrument of commerce, it answers all the
   occasions of this present life. What is to be had may be had for money.
   But it answers nothing to the soul; it will not procure the pardon of
   sin, the favour of God, the peace of conscience; the soul, as it is not
   redeemed, so it is not maintained, with corruptible things as silver
   and gold. Some refer this to rulers; it is ill with the people when
   they give up themselves to luxury and riot, feasting and making merry,
   not only because their business is neglected, but because money must be
   had to answer all these things, and, in order to that, the people
   squeezed by heavy taxes.

   IV. How cautious subjects have need to be that they harbour not any
   disloyal purposes in their minds, nor keep up any factious cabals or
   consultations against the government, because it is ten to one that
   they are discovered and brought to light, v. 20. "Though rulers should
   be guilty of some errors, yet be not, upon all occasions, arraigning
   their administration and running them down, but make the best of them."
   Here, 1. The command teaches us our duty "Curse not the king, no, not
   in thy thought, do not wish ill to the government in thy mind." All sin
   begins there, and therefore the first risings of it must be curbed and
   suppressed, and particularly that of treason and sedition. "Curse not
   the rich, the princes and governors, in thy bed-chamber, in a conclave
   or club of persons disaffected to the government; associate not with
   such; come not into their secret; join not with them in speaking ill of
   the government or plotting against it." 2. The reason consults our
   safety. "Though the design be carried on ever so closely, a bird of the
   air shall carry the voice to the king, who has more spies about than
   thou art aware of, and that which has wings shall tell the matter, to
   thy confusion and ruin." God sees what men do, and hears what they say,
   in secret; and, when he pleases, he can bring it to light by strange
   and unsuspected ways. Wouldst thou then not be hurt by the powers that
   be, nor be afraid of them? Do that which is good and thou shalt have
   praise of the same; but, if thou do that which is evil, be afraid, Rom.
   xiii. 3, 4.
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E C C L E S I A S T E S

  CHAP. XI.

   In this chapter we have, I. A pressing exhortation to works of charity
   and bounty to the poor, as the best cure of the vanity which our
   worldly riches are subject to and the only way of making them turn to a
   substantial good account, ver. 1-6. II. A serious admonition to prepare
   for death and judgment, and to begin betimes, even in the days of our
   youth, to do so, ver. 7-10.

The Obligations to Be Liberal; Answers to Objections against Liberality.

   1 Cast thy bread upon the waters: for thou shalt find it after many
   days.   2 Give a portion to seven, and also to eight; for thou knowest
   not what evil shall be upon the earth.   3 If the clouds be full of
   rain, they empty themselves upon the earth: and if the tree fall toward
   the south, or toward the north, in the place where the tree falleth,
   there it shall be.   4 He that observeth the wind shall not sow; and he
   that regardeth the clouds shall not reap.   5 As thou knowest not what
   is the way of the spirit, nor how the bones do grow in the womb of her
   that is with child: even so thou knowest not the works of God who
   maketh all.   6 In the morning sow thy seed, and in the evening
   withhold not thine hand: for thou knowest not whether shall prosper,
   either this or that, or whether they both shall be alike good.

   Solomon had often, in this book, pressed it upon rich people to take
   the comfort of their riches themselves; here he presses it upon them to
   do good to others with them and to abound in liberality to the poor,
   which will, another day, abound to their account. Observe,

   I. How the duty itself is recommended to us, v. 1. 1. Cast thy bread
   upon the waters, thy bread-corn upon the low places (so some understand
   it), alluding to the husbandman, who goes forth, bearing precious seed,
   sparing bread-corn from his family for the seedness, knowing that
   without that he can have no harvest another year; thus the charitable
   man takes from his bread-corn for seed-corn, abridges himself to supply
   the poor, that he may sow beside all waters (Isa. xxxii. 20), because
   as he sows so he must reap, Gal. vi. 7. We read of the harvest of the
   river, Isa. xxiii. 3. Waters, in scripture, are put for multitudes
   (Rev. xvi. 5), and there are multitudes of poor (we do not want objects
   of charity); waters are put also for mourners: the poor are men of
   sorrows. Thou must give bread, the necessary supports of life, not only
   give good words but good things, Isa. lviii. 7. It must be thy bread,
   that which is honestly got; it is no charity, but injury, to give that
   which is none of our own to give; first do justly, and then love mercy.
   "Thy bread, which thou didst design for thyself, let the poor have a
   share with thee, as they had with Job, ch. xxxi. 17. Give freely to the
   poor, as that which is cast upon the waters. Send it a voyage, send it
   as a venture, as merchants that trade by sea. Trust it upon the waters;
   it shall not sink."

   2. "Give a portion to seven and also to eight, that is, be free and
   liberal in works of charity." (1.) "Give much if thou hast much to
   give, not a pittance, but a portion, not a bit or two, but a mess, a
   meal; give a large dole, not a paltry one; give good measure (Luke vi.
   38); be generous in giving, as those were when, on festival days, they
   sent portions to those for whom nothing was prepared (Neh. viii. 10),
   worthy portions." (2.) "Give to many, to seven, and also to eight; if
   thou meet with seven objects of charity, give to them all, and then, if
   thou meet with an eighth, give to that, and if with eight more, give to
   them all too. Excuse not thyself with the good thou hast done from the
   good thou hast further to do, but hold on, and mend. In hard times,
   when the number of the poor increases, let thy charity be
   proportionably enlarged." God is rich in mercy to all, to us, though
   unworthy; he gives liberally, and upbraids not with former gifts, and
   we must be merciful as our heavenly Father is.

   II. The reasons with which it is pressed upon us. Consider,

   1. Our reward for well-doing is very certain. "Though thou cast it upon
   the waters, and it seem lost, thou thinkest thou hast given thy good
   word with it and art likely never to hear of it again, yet thou shalt
   find it after many days, as the husbandman finds his seed again in a
   plentiful harvest and the merchant his venture in a rich return. It is
   not lost, but well laid out, and well laid up; it brings in full
   interest in the present gifts of God's providence, and graces and
   comforts of his Spirit; and the principal is sure, laid up in heaven,
   for it is lent to the Lord." Seneca, a heathen, could say, Nihil magis
   possidere me credam, quam bene donata--I possess nothing so completely
   as that which I have given away. Hochabeo quodcunque dedi; hæ sunt
   divitiæ certæ in quacunque sortis humanæ levitate--Whatever I have
   imparted I still possess; these riches remain with me through all the
   vicissitudes of life. "Thou shalt find it, perhaps not quickly, but
   after many days; the return may be slow, but it is sure and will be so
   much the more plentiful." Wheat, the most valuable grain, lies longest
   in the ground. Long voyages make the best returns.

   2. Our opportunity for well-doing is very uncertain: "Thou knowest not
   what evil may be upon the earth, which may deprive thee of thy estate,
   and put thee out of a capacity to do good, and therefore, while thou
   hast wherewithal, be liberal with it, improve the present season, as
   the husbandman in sowing his ground, before the frost comes." We have
   reason to expect evil upon the earth, for we are born to trouble; what
   the evil may be we know not, but that we may be ready for it, whatever
   it is, it is our wisdom, in the day of prosperity, to be in good, to be
   doing good. Many make use of this as an argument against giving to the
   poor, because they know not what hard times may come when they may want
   themselves; whereas we should therefore the rather be charitable, that,
   when evil days come, we may have the comfort of having done good while
   we were able; we would then hope to find mercy both with God and man,
   and therefore should now show mercy. If by charity we trust God with
   what we have, we put it into good hands against bad times.

   III. How he obviates the objections which might be made against this
   duty and the excuses of the uncharitable.

   1. Some will say that what they have is their own and they have it for
   their own use, and will ask, Why should we cast it thus upon the
   waters? Why should I take my bread, and my flesh, and give it to I know
   not whom? So Nabal pleaded, 1 Sam. xxv. 11. "Look up, man, and consider
   how soon thou wouldest be starved in a barren ground, if the clouds
   over thy head should plead thus, that they have their waters for
   themselves; but thou seest, when they are full of rain, they empty
   themselves upon the earth, to make it fruitful, till they are wearied
   and spent with watering it, Job xxxvii. 11. Are the heavens thus
   bountiful to the poor earth, that is so far below them, and wilt thou
   grudge thy bounty to thy poor brother, who is bone of thy bone? Or
   thus: some will say, Though we give but little to the poor, yet, thank
   God, we have as charitable a heart as any." Nay, says Solomon, if the
   clouds be full of rain, they will empty themselves; if there be charity
   in the heart, it will show itself, Jam. ii. 15, 16. He that draws out
   his soul to the hungry will reach forth his hand to them, as he has
   ability.

   2. Some will say that their sphere of usefulness is low and narrow;
   they cannot do the good that they see others can, who are in more
   public stations, and therefore they will sit still and do nothing. Nay,
   says he, in the place where the tree falls, or happens to be, there it
   shall be, for the benefit of those to whom it belongs; every man must
   labour to be a blessing to that place, whatever it is, where the
   providence of God casts him; wherever we are we may find good work to
   do if we have but hearts to do it. Or thus: some will say, "Many
   present themselves as objects of charity who are unworthy, and I do not
   know whom it is fit to give it to." "Trouble not thyself about that"
   (says Solomon); "give as discreetly as thou canst, and then be
   satisfied that, though the person should prove undeserving of thy
   charity, yet, if thou give it with an honest heart, thou shalt not lose
   thy reward; which way soever the charity is directed, north or south,
   thine shall be the benefit of it." This is commonly applied to death;
   therefore let us do good, and, as good trees, bring forth the fruits of
   righteousness, because death will shortly come and cut us down, and we
   shall then be determined to an unchangeable state of happiness or
   misery according to what was done in the body. As the tree falls at
   death, so it is likely to lie to all eternity.

   3. Some will object the many discouragements they have met with in
   their charity. They have been reproached for it as proud and
   pharisaical; they have but little to give, and they shall be despised
   if they do not give as others do; they know not but their children may
   come to want it, and they had better lay it up for them; they have
   taxes to pay and purchases to make; they know not what use will be made
   of their charity, nor what construction will be put upon it; these, and
   a hundred such objections, he answers, in one word (v. 4): He that
   observes the wind shall not sow, which signifies doing good; and he
   that regards the clouds shall not reap, which signifies getting good.
   If we stand thus magnifying every little difficulty and making the
   worst of it, starting objections and fancying hardship and danger where
   there is none, we shall never go on, much less go through with our
   work, nor make any thing of it. If the husbandman should decline, or
   leave off, sowing for the sake of every flying cloud, and reaping for
   the sake of every blast of wind, he would make but an ill account of
   his husbandry at the year's end. The duties of religion are as
   necessary as sowing and reaping, and will turn as much to our own
   advantage. The discouragements we meet with in these duties are but as
   winds and clouds, which will do us no harm, and which those that put on
   a little courage and resolution will despise and easily break through.
   Note, Those that will be deterred and driven off by small and seeming
   difficulties from great and real duties will never bring any thing to
   pass in religion, for there will always arise some wind, some cloud or
   other, at least in our imagination, to discourage us. Winds and clouds
   are in God's hands, are designed to try us, and our Christianity
   obliges us to endure hardness.

   4. Some will say, "We do not see in which way what we expend in charity
   should ever be made up to us; we do not find ourselves ever the richer;
   why should we depend upon the general promise of a blessing on the
   charitable, unless we saw which way to expect the operation of it?" To
   this he answers, "Thou knowest not the work of God, nor is it fit thou
   shouldst. Thou mayest be sure he will make good his word of promise,
   though he does not tell thee how, or which way, and though he works in
   a way by himself, according to the counsels of his unsearchable wisdom.
   He will work, and none shall hinder; but then he will work and none
   shall direct or prescribe to him. The blessing shall work insensibly
   but irresistibly. God's work shall certainly agree with his word,
   whether we see it or no." Our ignorance of the work of God he shows, in
   two instances:--(1.) We know not what is the way of the Spirit, of the
   wind (so some), we know not whence it comes, or whither it goes, or
   when it will turn; yet the seamen lie ready waiting for it, till it
   turns about in favour of them; so we must do our duty, in expectation
   of the time appointed for the blessing. Or it may be understood of the
   human soul; we know that God made us, and gave us these souls, but how
   they entered into these bodies, are united to them, animate them, and
   operate upon them, we know not; the soul is a mystery to itself, no
   marvel then that the work of God is so to us. (2.) We know not how the
   bones are fashioned in the womb of her that is with child. We cannot
   describe the manner either of the formation of the body or of its
   information with a soul; both, we know, are the work of God, and we
   acquiesce in his work, but cannot, in either, trace the process of the
   operation. We doubt not of the birth of the child that is conceived,
   though we know not how it is formed; nor need we doubt of the
   performance of the promise, though we perceive not how things work
   towards it. And we may well trust God to provide for us that which is
   convenient, without our anxious disquieting cares, and therein to
   recompense us for our charity, since it was without any knowledge or
   forecast of ours that our bodies were curiously wrought in secret and
   our souls found the way into them; and so the argument is the same, and
   urged to the same intent, with that of our Saviour (Matt. vi. 25), The
   life, the living soul that God has given us, is more than meat; the
   body, that God has made us, is more than raiment; let him therefore
   that has done the greater for us be cheerfully depended upon to do the
   less.

   5. Some say, "We have been charitable, have given a great deal to the
   poor, and never yet saw any return for it; many days are past, and we
   have not found it again," to which he answers (v. 6), "Yet go on,
   proceed and persevere in well-doing; let slip no opportunity. In the
   morning sow thy seed upon the objects of charity that offer themselves
   early, and in the evening do not withhold thy hand, under pretence that
   thou art weary; as thou hast opportunity, be doing good, some way or
   other, all the day long, as the husbandman follows his seedness from
   morning till night. In the morning of youth lay out thyself to do good;
   give out of the little thou hast to begin the world with; and in the
   evening of old age yield not to the common temptation old people are in
   to be penurious; even then withhold not thy hand, and think not to
   excuse thyself from charitable works by purposing to make a charitable
   will, but do good to the last, for thou knowest not which work of
   charity and piety shall prosper, both as to others and as to thyself,
   this or that, but hast reason to hope that both shall be alike good. Be
   not weary of well-doing, for in due season, in God's time and that is
   the best time, you shall reap," Gal. vi. 9. This is applicable to
   spiritual charity, our pious endeavours for the good of the souls of
   others; let us continue them, for, though we have long laboured in
   vain, we may at length see the success of them. Let ministers, in the
   days of their seedness, sow both morning and evening; for who can tell
   which shall prosper?

A Caution to the Young; Exhortation to Early Piety.

   7 Truly the light is sweet, and a pleasant thing it is for the eyes to
   behold the sun:   8 But if a man live many years, and rejoice in them
   all; yet let him remember the days of darkness; for they shall be many.
   All that cometh is vanity.   9 Rejoice, O young man, in thy youth; and
   let thy heart cheer thee in the days of thy youth, and walk in the ways
   of thine heart, and in the sight of thine eyes: but know thou, that for
   all these things God will bring thee into judgment.   10 Therefore
   remove sorrow from thy heart, and put away evil from thy flesh: for
   childhood and youth are vanity.

   Here is an admonition both to old people and to young people, to think
   of dying, and get ready for it. Having by many excellent precepts
   taught us how to live well, the preacher comes now, towards the close
   of his discourse, to teach us how to die well and to put us in mind of
   our latter end.

   I. He applies himself to the aged, writes to them as fathers, to awaken
   them to think of death, v. 7, 8. Here is, 1. A rational concession of
   the sweetness of life, which old people find by experience: Truly the
   light is sweet; the light of the sun is so; it is a pleasant thing for
   the eyes to behold it. Light was the first thing made in the formation
   of the great world, as the eye is one of the first in the formation of
   the body, the little world. It is pleasant to see the light; the
   heathen were so charmed with the pleasure of it that they worshipped
   the sun. It is pleasant by it to see other things, the many agreeable
   prospects this world gives us. The light of life is so. Light is put
   for life, Job iii. 20, 23. It cannot be denied that life is sweet. It
   is sweet to bad men because they have their portion in this life; it is
   sweet to good men because they have this life as the time of their
   preparation for a better life; it is sweet to all men; nature says it
   is so, and there is no disputing against it; nor can death be desired
   for its own sake, but dreaded, unless as a period to present evils or a
   passage to future good. Life is sweet, and therefore we have need to
   double a guard upon ourselves, lest we love it too well. 2. A caution
   to think of death, even in the midst of life, and of life when it is
   most sweet and we are most apt to forget death: If a man live many
   years, yet let him remember the days of darkness are coming. Here is,
   (1.) A summer's day supposed to be enjoyed--that life may continue
   long, even many years, and that, by the goodness of God, it may be made
   comfortable and a man may rejoice in them all. There are those that
   live many years in this world, escape many dangers, receive many
   mercies, and therefore are secure that they shall want no good, and
   that no evil shall befal them, that the pitcher which has come so often
   from the well safe and sound shall never come home broken. But who are
   those that live many years and rejoice in them all? Alas! none; we have
   but hours of joy for months of sorrow. However, some rejoice in their
   years, their many years, more than others; if these two things meet, a
   prosperous state and a cheerful spirit, these two indeed may do much
   towards enabling a man to rejoice in them all, and yet the most
   prosperous state has its alloys and the most cheerful spirit has its
   damps; jovial sinners have their melancholy qualms, and cheerful saints
   have their gracious sorrows; so that it is but a supposition, not a
   case in fact, that a man should live many years and rejoice in them
   all. But, (2.) Here is a winter's night proposed to be expected after
   this summer's day: Yet let this hearty old man remember the days of
   darkness, for they shall be many. Note, [1.] There are days of darkness
   coming, the days of our lying in the grave; there the body will lie in
   the dark; there the eyes see not, the sun shines not. The darkness of
   death is opposed to the light of life; the grave is a land of darkness,
   Job x. 21. [2.] Those days of darkness will be many; the days of our
   lying under ground will be more than the days of our living above
   ground. They are many, but they are not infinite; many as they are,
   they will be numbered and finished when the heavens are no more, Job
   xiv. 12. As the longest day will have its night, so the longest night
   will have its morning. [3.] It is good for us often to remember those
   days of darkness, that we may not be lifted up with pride, nor lulled
   asleep in carnal security, nor even transported into indecencies by
   vain mirth. [4.] Notwithstanding the long continuance of life, and the
   many comforts of it, yet we must remember the days of darkness, because
   those will certainly come, and they will come with much the less terror
   if we have thought of them before.

   II. He applies himself to the young, and writes to them as children, to
   awaken them to think of death (v. 9, 10); here we have,

   1. An ironical concession to the vanities and pleasures of youth:
   Rejoice, O young man! in thy youth. Some make this to be the counsel
   which the atheist and the epicure give to the young man, the poisonous
   suggestions against which Solomon, in the close of the verse,
   prescribes a powerful antidote. But it is more emphatic if we take it,
   as it is commonly understood, by way of irony, like that of Elijah to
   the priests of Baal (Cry aloud, for he is a god), or of Micaiah to Ahab
   (Go to Ramoth-Gilead, and prosper), or of Christ to his disciples,
   Sleep on now. "Rejoice, O young man! in thy youth, live a merry life,
   follow thy sports, and take thy pleasures; let thy heart cheer thee in
   the days of thy youth, cheer thee with its fancies and foolish hopes;
   entertain thyself with thy pleasing dreams; walk in the ways of thy
   heart; do whatever thou hast a mind to do, and stick at nothing that
   may gratify the sensual appetite. Quicquid libet, licet--Make thy will
   thy law. Walk in the ways of thy heart, and let thy heart walk after
   thy eyes, a rambling heart after a roving eye; what is pleasing in thy
   own eyes do it, whether it be pleasing in the eyes of God or no."
   Solomon speaks thus ironically to the young man to intimate, (1.) That
   this is that which he would do, and which he would fain have leave to
   do, in which he places his happiness and on which he sets his heart.
   (2.) That he wishes all about him would give him this counsel, would
   prophesy to him such smooth things as these, and cannot brook any
   advice to the contrary, but reckons those his enemies that bid him be
   sober and serious. (3.) To expose his folly, and the great absurdity of
   a voluptuous vicious course of life. The very description of it, if men
   would see things entirely, and judge of them impartially, is enough to
   show how contrary to reason those act that live such a life. The very
   opening of the cause is enough to determine it, without any argument.
   (4.) To show that if men give themselves to such a course of life as
   this it is just with God to give them up to it, to abandon them to
   their own heart's lusts, that they may walk in their own counsels, Hos.
   iv. 7.

   2. A powerful check given to these vanities and pleasures: "Know thou
   that for all these things God shall bring thee into judgment, and duly
   consider that, and then live such a luxurious life if thou canst, if
   thou darest." This is a kolasterion--a corrective to the foregoing
   concession, and plucks in the reins he had laid on the neck of the
   young man's lust. "Know then, for a certainty, that, if thou dost take
   such a liberty as this, it will be thy everlasting ruin; thou hast to
   do with a God who will not let it go unpunished." Note, (1.) There is a
   judgment to come. (2.) We must every one of us be brought into
   judgment, however we may now put far from us that evil day. (3.) We
   shall be reckoned with for all our carnal mirth and sensual pleasures
   in that day. (4.) It is good for all, but especially for young people,
   to know and consider this, that they may not, by the indulgence of
   their youthful lusts, treasure up unto themselves wrath against that
   day of wrath, the wrath of the Lamb.

   3. A word of caution and exhortation inferred from all this, v. 10. Let
   young people look to themselves and manage well both their souls and
   their bodies, their heart and their flesh. (1.) Let them take care that
   their minds be not lifted up with pride, nor disturbed with anger, or
   any sinful passion: Remove sorrow, or anger, from thy heart; the word
   signifies any disorder or perturbation of the mind. Young people are
   apt to be impatient of check and control, to vex and fret at any thing
   that is humbling and mortifying to them, and their proud hearts rise
   against every thing that crosses and contradicts them. They are so set
   upon that which is pleasing to sense that they cannot bear any thing
   that is displeasing, but it goes with sorrow to their heart. Their
   pride often disquiets them, and makes them uneasy. "Put that away, and
   the love of the world, and lay thy expectations low from the creature,
   and then disappointments will not be occasions of sorrow and anger to
   thee." Some by sorrow here understand that carnal mirth described v. 9,
   the end of which will be bitterness and sorrow. Let them keep at a
   distance from every thing which will be sorrow in the reflection. (2.)
   Let them take care that their bodies be not defiled by intemperance,
   uncleanness, or any fleshly lusts: "Put away evil from the flesh, and
   let not the members of thy body be instruments of unrighteousness. The
   evil of sin will be the evil of punishment, and that which thou art
   fond of, as good for the flesh, because it gratifies the appetites of
   it, will prove evil, and hurtful to it, and therefore put it far from
   thee, the further the better."

   III. The preacher, to enforce his admonition both to old and young,
   urges, as an effectual argument, that which is the great argument of
   his discourse, the vanity of all present things, their uncertainty and
   insufficiency. 1. He reminds old people of this (v. 8): All that comes
   is vanity; yea, though a man live many years and rejoice in them all,
   All that has come already, and all that is yet to come, how much soever
   men promise themselves from the concluding scenes, it is all vanity.
   What will be will do no more to make men happy than what has been. All
   that come into the world are vanity; they are altogether so, at their
   best estate. 2. He reminds young people of this: Childhood and youth
   are vanity. The dispositions and actions of childhood and youth have in
   them a great deal of impertinence and iniquity, sinful vanity, which
   young people have need to watch against and get cured. The pleasures
   and advantages of childhood and youth have in them no certainty,
   satisfaction, nor continuance. They are passing away; these flowers
   will soon wither, and these blossoms fall; let them therefore be knit
   into good fruit, which will continue and abound to a good account.
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E C C L E S I A S T E S

  CHAP. XII.

   The wise and penitent preacher is here closing his sermon; and he
   closes it, not only lie a good orator, but like a good preacher, with
   that which was likely to make the best impressions and which he wished
   might be powerful and lasting upon his hearers. Here is, I. An
   exhortation to young people to begin betimes to be religious and not to
   put it off to old age (ver. 1), enforced with arguments taken from the
   calamities of old age (ver. 1-5) and the great change that death will
   make upon us, ver. 6, 7. II. A repetition of the great truth he had
   undertaken to prove in this discourse, the vanity of the world, ver. 8.
   III. A confirmation and recommendation of what he had written in this
   and his other books, as worthy to be duly weighed and considered, ver.
   9. IV. The whole matter summed up and concluded, with a charge to all
   to be truly religious, in consideration of the judgment to come, ver.
   13, 14.

The Infirmities of Old Age; The Effects of Death.

   1 Remember now thy Creator in the days of thy youth, while the evil
   days come not, nor the years draw nigh, when thou shalt say, I have no
   pleasure in them;   2 While the sun, or the light, or the moon, or the
   stars, be not darkened, nor the clouds return after the rain:   3 In
   the day when the keepers of the house shall tremble, and the strong men
   shall bow themselves, and the grinders cease because they are few, and
   those that look out of the windows be darkened,   4 And the doors shall
   be shut in the streets, when the sound of the grinding is low, and he
   shall rise up at the voice of the bird, and all the daughters of music
   shall be brought low;   5 Also when they shall be afraid of that which
   is high, and fears shall be in the way, and the almond tree shall
   flourish, and the grasshopper shall be a burden, and desire shall fail:
   because man goeth to his long home, and the mourners go about the
   streets:   6 Or ever the silver cord be loosed, or the golden bowl be
   broken, or the pitcher be broken at the fountain, or the wheel broken
   at the cistern.   7 Then shall the dust return to the earth as it was:
   and the spirit shall return unto God who gave it.

   Here is, I. A call to young people to think of God, and mind their duty
   to him, when they are young: Remember now thy Creator in the days of
   thy youth. This is, 1. The royal preacher's application of his sermon
   concerning the vanity of the world and every thing in it. "You that are
   young flatter yourselves with expectations of great things from it, but
   believe those that have tried it; it yields no solid satisfaction to a
   soul; therefore, that you may not be deceived by this vanity, nor too
   much disturbed by it, remember your Creator, and so guard yourselves
   against the mischiefs that arise from the vanity of the creature." 2.
   It is the royal physician's antidote against the particular diseases of
   youth, the love of mirth, and the indulgence of sensual pleasures, the
   vanity which childhood and youth are subject to; to prevent and cure
   this, remember thy Creator. Here is, (1.) A great duty pressed upon us,
   to remember God as our creator, not only to remember that God is our
   Creator, that he made us and not we ourselves, and is therefore our
   rightful Lord and owner, but we must engage ourselves to him with the
   considerations which his being our Creator lay us under, and pay him
   the honour and duty which we owe him as our Creator. Remember thy
   Creators; the word is plural, as it is Job xxxv. 10, Where is God my
   Makers? For God said, Let us make man, us, Father, Son, and Holy Ghost.
   (2.) The proper season for this duty--in the days of thy youth, the
   days of thy choice (so some), thy choice days, thy choosing days.
   "Begin in the beginning of thy days to remember him from whom thou
   hadst thy being, and go on according to that good beginning. Call him
   to mind when thou art young, and keep him in mind throughout all the
   days of thy youth, and never forget him. Guard thus against the
   temptations of youth, and thus improve the advantages of it."

   II. A reason to enforce this command: While the evil days come not, and
   the years of which thou shalt say I have no pleasure in them.

   1. Do it quickly, (1.) "Before sickness and death come. Do it while
   thou livest, for it will be too late to do it when death has removed
   thee from this state of trial and probation to that of recompence and
   retribution." The days of sickness and death are the days of evil,
   terrible to nature, evil days indeed to those that have forgotten their
   Creator. These evil days will come sooner or later; as yet they come
   not, for God is long-suffering to us-ward, and gives us space to
   repent; the continuing of life is but the deferring of death, and,
   while life is continued and death deferred, it concerns us to prepare,
   and get the property of death altered, that we may die comfortably.
   (2.) Before old age comes, which, if death prevent not, will come, and
   they will be years of which we shall say, We have no pleasure in
   them,--when we shall not relish the delights of sense, as Barzillai (2
   Sam. xix. 35),--when we shall be loaded with bodily infirmities, old
   and blind, or old and lame,--when we shall be taken off from our
   usefulness, and our strength shall be labour and sorrow,--when we shall
   either have parted with our relations, and all our old friends, or be
   afflicted in them and see them weary of us,--when we shall feel
   ourselves die by inches. These years draw nigh, when all that comes
   will be vanity, the remaining months all months of vanity, and there
   will be no pleasure but in the reflection of a good life on earth and
   the expectation of a better life in heaven.

   2. These two arguments he enlarges upon in the following verses, only
   inverting the order, and shows,

   (1.) How many are the calamities of old age, and that if we should live
   to be old, our days will be such as we shall have no pleasure in, which
   is a good reason why we should return to God, and make our peace with
   him, in the days of our youth, and not put it off till we come to be
   old; for it will be no thanks to us to leave the pleasures of sin when
   they have left us, nor to return to God when need forces us. It is the
   greatest absurdity and ingratitude imaginable to give the cream and
   flower of our days to the devil, and reserve the bran, and refuse, and
   dregs of them for God; this is offering the torn, and the lame, and the
   sick for sacrifice; and, besides, old age being thus clogged with
   infirmities, it is the greatest folly imaginable to put off that
   needful work till then, which requires the best of our strength, when
   our faculties are in their prime, and especially to make the work more
   difficult by a longer continuance in sin, and, laying up treasures of
   guilt in the conscience, to add to the burdens of age and make them
   much heavier. If the calamities of age will be such as are here
   represented, we shall have need of something to support and comfort us
   then, and nothing will be more effectual to do that than the testimony
   of our consciences for us that we begin betimes to remember our Creator
   and have not since laid aside the remembrance of him. How can we expect
   God should help us when we are old, if we will not serve him when we
   are young? See Ps. lxxi. 17, 18.

   [1.] The decays and infirmities of old age are here elegantly described
   in figurative expressions, which have some difficulty in them to us
   now, who are not acquainted with the common phrases and metaphors used
   in Solomon's age and language; but the general scope is plain--to show
   how uncomfortable, generally, the days of old age are. First, Then the
   sun and the light of it, the moon and the stars, and the light which
   they borrow from it, will be darkened. They look dim to old people, in
   consequence of the decay of their sight; their countenance is clouded,
   and the beauty and lustre of it are eclipsed; their intellectual powers
   and faculties, which are as lights in the soul, are weakened; their
   understanding and memory fail them, and their apprehension is not so
   quick nor their fancy so lively as it has been; the days of their mirth
   are over (light is often put for joy and prosperity) and they have not
   the pleasure either of the converse of the day or the repose of the
   night, for both the sun and the moon are darkened to them. Secondly,
   Then the clouds return after the rain; as, when the weather is disposed
   to wet, no sooner has one cloud blown over than another succeeds it, so
   it is with old people, when they have got free from one pain or
   ailment, they are seized with another, so that their distempers are
   like a continual dropping in a very rainy day. The end of one trouble
   is, in this world, but the beginning of another, and deep calls unto
   deep. Old people are often afflicted with defluxions of rheum, like
   soaking rain, after which still more clouds return, feeding the humour,
   so that it is continually grievous, and therein the body, as it were,
   melts away. Thirdly, Then the keepers of the house tremble. The head,
   which is as the watch-tower, shakes, and the arms and hands, which are
   ready for the preservation of the body, shake too, and grow feeble,
   upon every sudden approach and attack of danger. That vigour of the
   animal spirits which used to be exerted for self-defence fails and
   cannot do its office; old people are easily dispirited and discouraged.
   Fourthly, Then the strong men shall bow themselves; the legs and
   thighs, which used to support the body, and bear its weight, bend, and
   cannot serve for travelling as they have done, but are soon tired. Old
   men that have been in their time strong men become weak and stoop for
   age, Zech. viii. 4. God takes no pleasure in the legs of a man (Ps.
   cxlvii. 10), for their strength will soon fail; but in the Lord Jehovah
   there is everlasting strength; he has everlasting arms. Fifthly, Then
   the grinders cease because they are few; the teeth, with which we grind
   our meat and prepare it for concoction, cease to do their part, because
   they are few. They are rotted and broken, and perhaps have been drawn
   because they ached. Some old people have lost all their teeth, and
   others have but few left; and this infirmity is the more considerable
   because the meat, not being well chewed, for want of teeth, is not well
   digested, which has as much influence as any thing upon the other
   decays of age. Sixthly, Those that look out of the windows are
   darkened; the eyes wax dim, as Isaac's (Gen. xxvii. 1), and Ahijah's, 1
   Kings xiv. 4. Moses was a rare instance of one who, when 120 years old,
   had good eye-sight, but ordinarily the sight decays in old people as
   soon as any thing, and it is a mercy to them that art helps nature with
   spectacles. We have need to improve our sight well while we have it,
   because the light of the eyes may be gone before the light of life.
   Seventhly, The doors are shut in the streets. Old people keep within
   doors, and care not for going abroad to entertainments. The lips, the
   doors of the mouth, are shut in eating, because the teeth are gone and
   the sound of the grinding with them is low, so that they have not that
   command of their meat in their mouths which they used to have; they
   cannot digest their meat, and therefore little grist is brought to the
   mill. Eightly, Old people rise up at the voice of the bird. They have
   no sound sleep as young people have, but a little thing disturbs them,
   even the chirping of a bird; they cannot rest for coughing, and
   therefore rise up at cock-crowing, as soon as any body is stirring; or
   they are apt to be jealous, and timorous, and full of care, which
   breaks their sleep and makes them rise early; or they are apt to be
   superstitious, and rise up as in a fright, at those voices of birds, as
   of ravens, or screech-owls, which soothsayers call ominous. Ninthly,
   With them all the daughters of music are brought low. They have neither
   voice nor ear, can neither sing themselves nor take any pleasure, as
   Solomon had done in the days of his youth, in singing men, and singing
   women, and musical instruments, ch. ii. 8. Old people grow hard of
   hearing, and unapt to distinguish sounds and voices. Tenthly, They are
   afraid of that which is high, afraid to go to the top of any high
   place, either because, for want of breath, they cannot reach it, or,
   their heads being giddy or their legs failing them, they dare not
   venture to it, or they frighten themselves with fancying that that
   which is high will fall upon them. Fear is in the way; they can neither
   ride nor walk with their former boldness, but are afraid of every thing
   that lies in their way, lest it throw them down. Eleventhly, The
   almond-tree flourishes. The old man's hair has grown white, so that his
   head looks like an almond-tree in the blossom. The almond-tree blossoms
   before any other tree, and therefore fitly shows what haste old age
   makes in seizing upon men; it prevents their expectations and comes
   faster upon them than they thought of. Gray hairs are here and there
   upon them, and they perceive it not. Twelfthly, The grasshopper is a
   burden and desire fails. Old men can bear nothing; the lightest thing
   sits heavily upon them, both on their bodies and on their minds, a
   little thing sinks and breaks them. Perhaps the grasshopper was some
   food that was looked upon to be very light of digestion (John Baptist's
   meat was locusts), but even that lies heavily upon an old man's
   stomach, and therefore desire fails, he has no appetite to his meat,
   neither shall he regard the desire of woman, as that king, Dan. xi. 37.
   Old men become mindless and listless, and the pleasures of sense are to
   them tasteless and sapless.

   [2.] It is probable that Solomon wrote this when he was himself old,
   and could speak feelingly of the infirmities of age, which perhaps grew
   the faster upon him for the indulgence he had given himself in sensual
   pleasures. Some old people bear up better than others under the decays
   of age, but, more or less, the days of old age are and will be evil
   days and of little pleasure. Great care therefore should be taken to
   pay respect and honour to old people, that they may have something to
   balance these grievances and nothing may be done to add to them. And
   all this, put together, makes up a good reason why we should remember
   our Creator in the days of our youth, that he may remember us with
   favour when these evil days come, and his comforts may delight our
   souls when the delights of sense are in a manner worn off.

   (2.) He shows how great a change death will make with us, which will be
   either the prevention or the period of the miseries of old age. Nothing
   else will keep them off, nor any thing else cure them. "Therefore
   remember thy Creator in the days of thy youth, because death is
   certainly before thee, perhaps it is very near thee, and it is a
   serious thing to die, and thou shouldst feel concerned with the utmost
   care and diligence to prepare for it." [1.] Death will fix us in an
   unchangeable state: Man shall then go to his long home, and all these
   infirmities and decays of age are harbingers of and advances towards
   that awful remove. At death man goes from this world and all the
   employments and enjoyments of it. He has gone for good and all, as to
   his present state. He has gone home, for here he was a stranger and
   pilgrim; both soul and body go to the place whence they came, v. 7. He
   has gone to his rest, to the place where he is to fix. He has gone to
   his home, to the house of his world (so some), for this world is not
   his. He has gone to his long home, for the days of his lying in the
   grave will be many. He has gone to his house of eternity, not only to
   his house whence he shall never return to this world, but to the house
   where he must be for ever. This should make us willing to die, that, at
   death, we must go home; and why should we not long to go to our
   Father's house? And this should quicken us to get ready to die, that we
   must then go to our long home, to an everlasting habitation. [2.] Death
   will be an occasion of sorrow to our friends that love us. When man
   goes to his long home the mourners go about the streets--the real
   mourners, and those, as now with us, distinguished by their habits as
   they go along the streets,--the mourners for ceremony, that were hired
   to weep for the dead, both to express and to excite the real mourning.
   When we die we not only remove to a melancholy house before us, but we
   leave a melancholy house behind us. Tears are a tribute due to the
   dead, and this, among other circumstances, makes it a serious thing to
   die. But in vain do we go to the house of mourning, and see the
   mourners go about the streets, if it do not help to make us serious and
   pious mourners in the closet. [3.] Death will dissolve the frame of
   nature and take down the earthly house of this tabernacle, which is
   elegantly described, v. 6. Then shall the silver cord, by which soul
   and body were wonderfully fastened together, be loosed, that sacred
   knot untied, and those old friends be forced to part; then shall the
   golden bowl, which held the waters of life for us, be broken; then
   shall the pitcher with which we used to fetch up water, for the
   constant support of life and the repair of its decays, be broken, even
   at the fountain, so that it can fetch up no more; and the wheel (all
   those organs that serve for the collecting and distributing of
   nourishment) shall be broken, and disabled to do their office any more.
   The body shall become like a watch when the spring is broken, the
   motion of all the wheels is stopped and they all stand still; the
   machine is taken to pieces; the heart beats no more, nor does the blood
   circulate. Some apply this to the ornaments and utensils of life; rich
   people must, at death, leave behind them their clothing and furniture
   of silver and gold, and poor people their earthen pitchers, and the
   drawers of water will have their wheel broken. [4.] Death will resolve
   us into our first principles, v. 7. Man is a strange sort of creature,
   a ray of heaven united to a clod of earth; at death these are
   separated, and each goes to the place whence it came. First, The body,
   that clod of clay, returns to its own earth. It is made of the earth;
   Adam's body was so, and we are of the same mould; it is a house of
   clay. At death it is laid in the earth, and in a little time will be
   resolved into earth, not to be distinguished from common earth,
   according to the sentence (Gen. iii. 19), Dust thou art and therefore
   to dust thou shalt return. Let us not therefore indulge the appetites
   of the body, nor pamper it (it will be worms' meat shortly), nor let
   sin reign in our mortal bodies, for they are mortal, Rom. vi. 12.
   Secondly, The soul, that beam of light, returns to that God who, when
   he made man of the dust of the ground, breathed into him the breath of
   life, to make him a living soul (Gen. ii. 7), and forms the spirit of
   every man within him. When the fire consumes the wood the flame
   ascends, and the ashes return to the earth out of which the wood grew.
   The soul does not die with the body; it is redeemed from the power of
   the grave (Ps. xlix. 15); it can subsist without it and will in a state
   of separation from it, as the candle burns, and burns brighter, when it
   is taken out of the dark lantern. It removes to the world of spirits,
   to which it is allied. It goes to God as a Judge, to give account of
   itself, and to be lodged either with the spirits in prison (1 Pet. iii.
   19) or with the spirits in paradise (Luke xxiii. 43), according to what
   was done in the body. This makes death terrible to the wicked, whose
   souls go to God as an avenger, and comfortable to the godly, whose
   souls go to God as a Father, into whose hands they cheerfully commit
   them, through a Mediator, out of whom sinners may justly dread to think
   of going to God.

The Conclusion of the Whole.

   8 Vanity of vanities, saith the preacher; all is vanity.   9 And
   moreover, because the preacher was wise, he still taught the people
   knowledge; yea, he gave good heed, and sought out, and set in order
   many proverbs.   10 The preacher sought to find out acceptable words:
   and that which was written was upright, even words of truth.   11 The
   words of the wise are as goads, and as nails fastened by the masters of
   assemblies, which are given from one shepherd.   12 And further, by
   these, my son, be admonished: of making many books there is no end; and
   much study is a weariness of the flesh.

   Solomon is here drawing towards a close, and is loth to part till he
   has gained his point, and prevailed with his hearers, with his readers,
   to seek for that satisfaction in God only and in their duty to him
   which they can never find in the creature.

   I. He repeats his text (v. 8), 1. As that which he had fully
   demonstrated the truth of, and so made good his undertaking in this
   sermon, wherein he had kept closely to his text, and both his reasons
   and his application were to the purpose. 2. As that which he desired to
   inculcate both upon others and upon himself, to have it ready, and to
   make use of it upon all occasions. We see it daily proved; let it
   therefore be daily improved: Vanity of vanities, all is vanity.

   II. He recommends what he had written upon this subject by divine
   direction and inspiration to our serious consideration. The words of
   this book are faithful, and well worthy our acceptance, for,

   1. They are the words of one that was a convert, a penitent, that could
   speak by dear-bought experience of the vanity of the world and the
   folly of expecting great things from it. He was Coheleth, one gathered
   in from his wanderings and gathered home to that God from whom he had
   revolted. Vanity of vanities, saith the penitent. All true penitents
   are convinced of the vanity of the world, for they find it can do
   nothing to ease them of the burden of sin, which they complain of.

   2. They are the words of one that was wise, wiser than any, endued with
   extraordinary measures of wisdom, famous for it among his neighbours,
   who all sought unto him to hear his wisdom, and therefore a competent
   judge of this matter, not only wise as a prince, but wise as a
   preacher--and preachers have need of wisdom to win souls.

   3. He was one that made it his business to do good, and to use wisdom
   aright. Because he was himself wise, but knew he had not his wisdom for
   himself, any more than he had it from himself, he still taught the
   people that knowledge which he had found useful to himself, and hoped
   might be so to them too. It is the interest of princes to have their
   people well taught in religion, and no disparagement to them to teach
   them themselves the good knowledge of the Lord, but their duty to
   encourage those whose office it is to teach them and to speak
   comfortably to them, 2 Chron. xxx. 22. Let not the people, the common
   people, be despised, no, not by the wisest and greatest, as either
   unworthy or incapable of good knowledge: even those that are well
   taught have need to be still taught, that they may grow in knowledge.

   4. He took a great deal of pains and care to do good, designing to
   teach the people knowledge. He did not put them off with any thing that
   came next to hand, because they were inferior people, and he a very
   wise man, but considering the worth of the souls he preached to and the
   weight of the subject he preached on, he gave good heed to what he read
   and heard from others, that, having stocked himself well, he might
   bring out of his treasury things new and old. He gave good heed to what
   he spoke and wrote himself, and was choice and exact in it; all he did
   was elaborate. (1.) He chose the most profitable way of preaching, by
   proverbs or short sentences, which would be more easily apprehended and
   remembered than long and laboured periods. (2.) He did not content
   himself with a few parables, or wise sayings, and repeat them again and
   again, but he furnished himself with many proverbs, a great variety of
   grave discourses, that he might have something to say on every
   occasion. (3.) He did not only give them such observations as were
   obvious and trite, but he sought out such as were surprising and
   uncommon; he dug into the mines of knowledge, and did not merely pick
   up what lay on the surface. (4.) He did not deliver his heads and
   observations at random, as they came to mind, but methodized them, and
   set them in order that they might appear in more strength and lustre.

   5. He put what he had to say in such a dress as he thought would be
   most pleasing: He sought to find out acceptable words, words of delight
   (v. 10); he took care that good matter might not be spoiled by a bad
   style, and by the ungratefulness and incongruity of the expression.
   Ministers should study, not for the big words, nor the fine words, but
   acceptable words, such as are likely to please men for their good, to
   edification, 1 Cor. x. 33. Those that would win souls must contrive how
   to win upon them with words fitly spoken.

   6. That which he wrote for our instruction is of unquestionable
   certainty, and what we may rely upon: That which was written was
   upright and sincere, according to the real sentiments of the penman,
   even words of truth, the exact representation of the thing as it is.
   Those are sure not to miss their way who are guided by these words.
   What good will acceptable words do us if they be not upright and words
   of truth? Most are for smooth things, that flatter them, rather than
   right things, that direct them (Isa. xxx. 10), but to those that
   understand themselves, and their own interest, words of truth will
   always be acceptable words.

   7. That which he and other holy men wrote will be of great use and
   advantage to us, especially being inculcated upon us by the exposition
   of it, v. 11. Here observe, (1.) A double benefit accruing to us from
   divine truths if duly applied and improved; they are profitable for
   doctrine, for reproof, for correction, and instruction in
   righteousness. They are of use, [1.] To excite us to our duty. They are
   as goads to the ox that draws the plough, putting him forward when he
   is dull and quickening him, to amend his pace. The truths of God prick
   men to the heart (Acts ii. 37) and put them upon bethinking themselves,
   when they trifle and grow remiss, and exerting themselves with more
   vigour in their work. While our good affections are so apt as they are
   to grow flat and cool, we have need of these goads. [2.] To engage us
   to persevere in our duty. They are as nails to those that are wavering
   and inconstant, to fix them to that which is good. They are as goads to
   such as are dull and draw back, and nails to such as are desultory and
   draw aside, means to establish the heart and confirm good resolutions,
   that we may not sit loose to our duty, nor even be taken off from it,
   but that what good there is in us may be as a nail fastened in a sure
   place, Ezra ix. 8. (2.) A double way of communicating divine truths, in
   order to those benefits:--[1.] By the scriptures, as the standing rule,
   the words of the wise, that is, of the prophets, who are called wise
   men, Matt. xxiii. 34. These we have in black and white, and may have
   recourse to them at any time, and make use of them as goads and as
   nails. By them we may teach ourselves; let them but come with pungency
   and power to the soul, let the impressions of them be deep and durable,
   and the will make us wise to salvation. [2.] By the ministry. To make
   the words of the wise more profitable to us, it is appointed that they
   should be impressed and fastened by the masters of assemblies. Solemn
   assemblies for religious worship are an ancient divine institution,
   intended for the honour of God and the edification of his church, and
   are not only serviceable, but necessary, to those ends. There must be
   masters of these assemblies, who are Christ's ministers, and as such
   are to preside in them, to be God's mouth to the people and theirs to
   God. Their business is to fasten the words of the wise, and drive them
   as nails to the head, in order to which the word of God is likewise as
   a hammer, Jer. xxiii. 29.

   8. That which is written, and thus recommended to us, is of divine
   origin. Though it comes to us through various hands (many wise men, and
   many masters of assemblies), yet it is given by one and the same
   shepherd, the great shepherd of Israel, that leads Joseph like a flock,
   Ps. lxxx. 1. God is that one Shepherd, whose good Spirit indited the
   scriptures, and assists the masters of the assemblies in opening and
   applying the scriptures. These words of the wise are the true sayings
   of God, on which we may rest our souls. From that one Shepherd all
   ministers must receive what they deliver, and speak according to the
   light of the written word.

   9. The sacred inspired writings, if we will but make use of them, are
   sufficient to guide us in the way of true happiness, and we need not,
   in the pursuit of that, to fatigue ourselves with the search of other
   writings (v. 12): "And further, nothing now remains but to tell thee
   that that of making many books there is no end," that is, (1.) Of
   writing many books. "If what I have written, serve not to convince thee
   of the vanity of the world, and the necessity of being religious,
   neither wouldst thou be convinced if I should write ever so much." If
   the end be not attained in the use of those books of scripture which
   God has blessed us with, neither should we obtain the end, if we had
   twice as many more; nay, if we had so many that the whole world could
   not contain them (John xxi. 25), and much study of them would but
   confound us, and would rather be a weariness to the flesh than any
   advantage to the soul. We have as much as God saw fit to give us, saw
   fit for us, and saw us fit for. Much less can it be expected that those
   who will not by these be admonished should be wrought upon by other
   writings. Let men write ever so many books for the conduct of human
   life, write till they have tired themselves with much study, they
   cannot give better instructions than those we have from the word of
   God. Or, (2.) Of buying many books, making ourselves master of them,
   and masters of what is in them, by much study; still the desire of
   learning would be unsatisfied. It will give a man indeed the best
   entertainment and the best accomplishment this world can afford him;
   but if we be not by these admonished of the vanity of the world, and
   human learning, among other things, and its insufficiency to make us
   happy without true piety, alas! there is no end of it, nor real benefit
   by it; it will weary the body, but never give the soul any true
   satisfaction. The great Mr. Selden subscribed to this when he owned
   that in all the books he had read he never found that on which he could
   rest his soul, but in the holy scripture, especially Tit. ii. 11, 12.
   By these therefore let us be admonished.

The Conclusion of the Whole.

   13 Let us hear the conclusion of the whole matter: Fear God, and keep
   his commandments: for this is the whole duty of man.   14 For God shall
   bring every work into judgment, with every secret thing, whether it be
   good, or whether it be evil.

   The great enquiry which Solomon prosecutes in this book is, What is
   that good which the sons of men should do? ch. ii. 3. What is the true
   way to true happiness, the certain means to attain our great end? He
   had in vain sought it among those things which most men are eager in
   pursuit of, but here, at length, he has found it, by the help of that
   discovery which God anciently made to man (Job xxviii. 28), that
   serious godliness is the only way to true happiness: Let us hear the
   conclusion of the whole matter, the return entered upon the writ of
   enquiry, the result of this diligent search; you shall have all I have
   been driving at in two words. He does not say, Do you hear it, but Let
   us hear it; for preachers must themselves be hearers of that word which
   they preach to others, must hear it as from God; those are teachers by
   the halves who teach others and not themselves, Rom. ii. 21. Every word
   of God is pure and precious, but some words are worthy of more special
   remark, as this; the Masorites begin it with a capital letter, as that
   Deut. vi. 4. Solomon himself puts a nota bene before it, demanding
   attention in these words, Let us hear the conclusion of the whole
   matter. Observe here,

   I. The summary of religion. Setting aside all matters of doubtful
   disputation, to be religious is to fear God and keep his commandments.
   1. The root of religion is fear of God reigning in the heart, and a
   reverence of his majesty, a deference to his authority, and a dread of
   his wrath. Fear God, that is, worship God, give him the honour due to
   his name, in all the instances of true devotion, inward and outward.
   See Rev. xiv. 7. 2. The rule of religion is the law of God revealed in
   the scriptures. Our fear towards God must be taught by his commandments
   (Isa. xxix. 13), and those we must keep and carefully observe. Wherever
   the fear of God is uppermost in the heart, there will be a respect to
   all his commandments and care to keep them. In vain do we pretend to
   fear God if we do not make conscience of our duty to him.

   II. The vast importance of it: This is the whole of man; it is all his
   business and all his blessedness; our whole duty is summed up in this
   and our whole comfort is bound up in this. It is the concern of every
   man, and ought to be his chief and continual care; it is the common
   concern of all men, of their whole time. It is nothing to a man whether
   he be rich or poor, high or low, but it is the main matter, it is all
   in all to a man, to fear God and do as he bids him.

   III. A powerful inducement to this, v. 14. We shall see of what vast
   consequence it is to us that we be religious if we consider the account
   we must every one of us shortly give of himself to God; thence he
   argued against a voluptuous and vicious life (ch. xi. 9), and here for
   a religious life: God shall bring every work into judgment. Note, 1.
   There is a judgment to come, in which every man's eternal state will be
   finally determined. 2. God himself will be the Judge, God-man will, not
   only because he has a right to judge, but because he is perfectly fit
   for it, infinitely wise and just. 3. Every work will then be brought
   into judgment, will be enquired into and called over again. It will be
   a day to bring to remembrance every thing done in the body. 4. The
   great thing to be then judged of concerning every work is whether it be
   good or evil, conformable to the will of God or a violation of it. 5.
   Even secret things, both good and evil, will be brought to light, and
   brought to account, in the judgment of the great day (Rom. ii. 16);
   there is no good work, no bad work, hid, but shall then be made
   manifest. 6. In consideration of the judgment to come, and the
   strictness of that judgment, it highly concerns us now to be very
   strict in our walking with God, that we may give up our account with
   joy.
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Song of Solomon
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   AN

EXPOSITION,

W I T H   P R A C T I C A L   O B S E R V A T I O N S,

OF THE

S O N G   O F   S O L O M O N.
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   All scripture, we are sure, is given by inspiration of God, and is
   profitable for the support and advancement of the interests of his
   kingdom among men, and it is never the less so for there being found in
   it some things dark and hard to be understood, which those that are
   unlearned and unstable wrest to their own destruction. In our belief
   both of the divine extraction and of the spiritual exposition of this
   book we are confirmed by the ancient, constant, and concurring
   testimony both of the church of the Jews, to whom were committed the
   oracles of God, and who never made any doubt of the authority of this
   book, and of the Christian church, which happily succeeds them in that
   trust and honour. I. It must be confessed, on the one hand, that if he
   who barely reads this book be asked, as the eunuch was Understandest
   thou what thou readest? he will have more reason than he had to say,
   How can I, except some man shall guide me? The books of
   scripture-history and prophecy are very much like one another, but this
   Song of Solomon's is very much unlike the songs of his father David;
   here is not the name of God in it; it is never quoted in the New
   Testament; we find not in it any expressions of natural religion or
   pious devotion, no, nor is it introduced by vision, or any of the marks
   of immediate revelation. It seems as hard as any part of scripture to
   be made a savour of life unto life, nay, and to those who come to the
   reading of it with carnal minds and corrupt affections, it is in danger
   of being made a savour of death unto death; it is a flower out of which
   they extract poison; and therefore the Jewish doctors advised their
   young people not to read it till they were thirty years old, lest by
   the abuse of that which is most pure and sacred (horrendum
   dictu--horrible to say!) the flames of lust should be kindled with fire
   from heaven, which is intended for the altar only. But, II. It must be
   confessed, on the other hand, that with the help of the many faithful
   guides we have for the understanding of this book it appears to be a
   very bright and powerful ray of heavenly light, admirable fitted to
   excite pious and devout affections in holy souls, to draw out their
   desires towards God, to increase their delight in him, and improve
   their acquaintance and communion with him. It is an allegory, the
   letter of which kills those who rest in that and look no further, but
   the spirit of which gives life, 2 Cor. iii. 6; John vi. 63. It is a
   parable, which makes divine things more difficult to those who do not
   love them, but more plain and pleasant to those who do, Matt. xiii. 14,
   16. Experienced Christians here find a counterpart of their
   experiences, and to them it is intelligible, while those neither
   understand it nor relish it who have no part nor lot in the matter. It
   is a son, an Epithalamium, or nuptial song, wherein, by the expressions
   of love between a bridegroom and his bride, are set forth and
   illustrated the mutual affections that pass between God and a
   distinguished remnant of mankind. It is a pastoral; the bride and
   bridegroom, for the more lively representation of humility and
   innocence, are brought in as a shepherd and his shepherdess. Now, 1.
   This song might easily be taken in a spiritual sense by the Jewish
   church, for whose use it was first composed, and was so taken, as
   appears by the Chaldee-Paraphrase and the most ancient Jewish
   expositors. God betrothed the people of Israel to himself; he entered
   into covenant with them, and it was a marriage-covenant. He had given
   abundant proofs of his love to them, and required of them that they
   should love him with all their heart and soul. Idolatry was often
   spoken of as spiritual adultery, and doting upon idols, to prevent
   which this song was penned, representing the complacency which God took
   in Israel and which Israel ought to take in God, and encouraging them
   to continue faithful to him, though he might seem sometimes to withdraw
   and hide himself from them, and to wait for the further manifestation
   of himself in the promised Messiah. 2. It may more easily be taken in a
   spiritual sense by the Christian church, because the condescensions and
   communications of divine love appear more rich and free under the
   gospel than they did under the law, and the communion between heaven
   and earth more familiar. God sometimes spoke of himself as the husband
   of the Jewish church (Isa. lxiv. 5, Hos. ii. 16, 19), and rejoiced in
   it as his bride, Isa. lxii. 4, 5. But more frequently is Christ
   represented as the bridegroom of his church (Matt. xxv. 1; Rom. vii. 4;
   2 Cor. xi. 2; Eph. v. 32), and the church as the bride, the Lamb's
   wife, Rev. xix. 7; xxi. 2, 9. Pursuant to this metaphor Christ and the
   church in general, Christ and particular believers, are here
   discoursing with abundance of mutual esteem and endearment. The best
   key to this book is the 45th Psalm, which we find applied to Christ in
   the New Testament, and therefore this ought to be so too. It requires
   some pains to find out what may, probably, be the meaning of the Holy
   Spirit in the several parts of this book; as David's songs are many of
   them level to the capacity of the meanest, and there are shallows in
   them learned, and there are depths in it in which an elephant may swim.
   But, when the meaning is found out, it will be of admirable use to
   excite pious and devout affections in us; and the same truths which are
   plainly laid down in other scriptures when they are extracted out of
   this come to the soul with a more pleasing power. When we apply
   ourselves to the study of this book we must not only, with Moses and
   Joshua, put off our shoe from off our foot, and even forget that we
   have bodies, because the place where we stand is holy ground, but we
   must, with John, come up hither, must spread our wings, take a noble
   flight, and soar upwards, till by faith and holy love we enter into the
   holiest, for this is no other than the house of God and this is the
   gate of heaven.
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S O N G   O F   S O L O M O N.

  CHAP. I.

   In this chapter, after the title of the book (ver. 1), we have Christ
   and his church, Christ and a believer, expressing their esteem for each
   other. I. The bride, the church, speaks to the bridegroom (ver. 2-4),
   to the daughters of Jerusalem (ver. 5, 6), and then to the bridegroom,
   ver. 7. II. Christ, the bridegroom, speaks in answer to the complaints
   and requests of his spouse, ver. 8-11. III. The church expresses the
   great value she has for Christ, and the delights she takes in communion
   with him, ver. 12-14. IV. Christ commends the church's beauty, ver. 15.
   V. The church returns the commendation, ver. 16, 17. Where there is a
   fire of true love to Christ in the heart this will be of use to blow it
   up into a flame.

The Title of the Book.

   1 The song of songs, which is Solomon's.

   We have here the title of this book, showing, 1. The nature of it; it
   is a song, that it might the better answer the intention, which is to
   stir up the affections and to heat them, which poetry will be very
   instrumental to do. The subject is pleasing, and therefore fit to be
   treated of in a song, in singing which we may make melody with our
   hearts unto the Lord. It is evangelical; and gospel-times should be
   times of joy, for gospel-grace puts a new song into our mouths, Ps.
   xcviii. 1. 2. The dignity of it; it is the song of songs, a most
   excellent song, not only above any human composition, or above all
   other songs which Solomon penned, but even above any other of the
   scripture-songs, as having more of Christ in it. 3. The penman of it;
   it is Solomon's. It is not the song of fools, as many of the songs of
   love are, but the song of the wisest of men; nor can any man give a
   better proof of his wisdom than to celebrate the love of God to mankind
   and to excite his own love to God and that of others with it. Solomon's
   songs were a thousand and five (1 Kings iv. 32); those that were of
   other subjects are lost, but this of seraphic love remains, and will to
   the end of time. Solomon, like his father, was addicted to poetry, and,
   which way soever a man's genius lies, he should endeavor to honour God
   and edify the church with it. One of Solomon's names was
   Jedidiah--beloved of the Lord (2 Sam. xii. 25); and none so fit to
   write of the Lord's love as he that had himself so great an interest in
   it; none of all the apostles wrote so much of love as he that was
   himself the beloved disciple and lay in Christ's bosom. Solomon, as a
   king, had great affairs to mind and manage, which took up much of his
   thoughts and time, yet he found heart and leisure for this and other
   religious exercises. Men of business ought to be devout men, and not to
   think that business will excuse them from that which is every man's
   great business--to keep up communion with God. It is not certain when
   Solomon penned this sacred song. Some think that he penned it after he
   recovered himself by the grace of God from his backslidings, as a
   further proof of his repentance, and as if by doing good to many with
   this song he would atone for the hurt he had perhaps done with loose,
   vain, amorous songs, when he loved many strange wives; now he turned
   his wit the right way. It is more probable that he penned it in the
   beginning of his time, while he kept close to God and kept up his
   communion with him; and perhaps he put this song, with his father's
   psalms, into the hands of the chief musician, for the service of the
   temple, not without a key to it, for the right understanding of it.
   Some think that it was penned upon occasion of his marriage with
   Pharaoh's daughter, but that is uncertain; the tower of Lebanon, which
   is mentioned in this book (ch. vii. 4), was not built, as is supposed,
   till long after the marriage. We may reasonably think that when in the
   height of his prosperity he loved the Lord (1 Kings iii. 3) he thus
   served him with joyfulness and gladness of heart in the abundance of
   all things. It may be rendered, The song of songs, which is concerning
   Solomon, who as the son and successor of David, on whom the covenant of
   royalty was entailed, as the founder of the temple, and as one that
   excelled in wisdom and wealth, was a type of Christ, in whom are hidden
   all the treasures of wisdom and knowledge, and yet is a greater than
   Solomon; this is therefore a song concerning him. It is here fitly
   placed after Ecclesiastes; for when by the book we are thoroughly
   convinced of the vanity of the creature, and its insufficiency to
   satisfy us and make a happiness for us, we shall be quickened to seek
   for happiness in the love of Christ, and that true transcendent
   pleasure which is to be found only in communion with God through him.
   The voice in the wilderness, that was to prepare Christ's way, cried,
   All flesh is grass.

The Love of the Church to Christ.

   2 Let him kiss me with the kisses of his mouth: for thy love is better
   than wine.   3 Because of the savour of thy good ointments thy name is
   as ointment poured forth, therefore do the virgins love thee.   4 Draw
   me, we will run after thee: the king hath brought me into his chambers:
   we will be glad and rejoice in thee, we will remember thy love more
   than wine: the upright love thee.   5 I am black, but comely, O ye
   daughters of Jerusalem, as the tents of Kedar, as the curtains of
   Solomon.   6 Look not upon me, because I am black, because the sun hath
   looked upon me: my mother's children were angry with me; they made me
   the keeper of the vineyards; but mine own vineyard have I not kept.

   The spouse, in this dramatic poem, is here first introduced addressing
   herself to the bridegroom and then to the daughters of Jerusalem.

   I. To the bridegroom, not giving him any name or title, but beginning
   abruptly: Let him kiss me; like Mary Magdalen to the supposed gardener
   (John xx. 15), If thou have borne him hence, meaning Christ, but not
   naming him. The heart has been before taken up with the thoughts of
   him, and to this relative those thoughts were the antecedent, that good
   matter which the heart was inditing, Ps. xlv. 1. Those that are full of
   Christ themselves are ready to think that others should be so too. Two
   things the spouse desires, and pleases herself with the thoughts of:--

   1. The bridegroom's friendship (v. 2): "Let him kiss me with the kisses
   of his mouth, that is, be reconciled to me, and let me know that he is
   so; let me have the token of his favour." Thus the Old-Testament church
   desired Christ's manifesting himself in the flesh, to be no longer
   under the law as a schoolmaster, under a dispensation of bondage and
   terror, but to receive the communications of divine grace in the
   gospel, in which God is reconciling the world unto himself, binding up
   and healing what by the law was torn and smitten; as the mother kisses
   the child that she has chidden. "Let him no longer send to me, but come
   himself, no longer speak by angels and prophets, but let me have the
   word of his own mouth, those gracious words (Luke iv. 22), which will
   be to me as the kisses of the mouth, sure tokens of reconciliation, as
   Esau's kissing Jacob was." All gospel duty is summed up in our kissing
   the Son (Ps. ii. 12); so all gospel-grace is summed up in his kissing
   us, as the father of the prodigal kissed him when he returned a
   penitent. It is a kiss of peace. Kisses are opposed to wounds (Prov.
   xxvii. 6), so are the kisses of grace to the wounds of the law. Thus
   all true believers earnestly desire the manifestations of Christ's love
   to their souls; they desire no more to make them happy than the
   assurance of his favour, the lifting up of the light of his countenance
   upon them (Ps. iv. 6, 7), and the knowledge of that love of his which
   surpasses knowledge; this is the one thing they desire, Ps. xxvii. 4.
   They are ready to welcome the manifestation of Christ's love to their
   souls by his Spirit, and to return them in the humble professions of
   love to him and complacency in him, above all. The fruit of his lips is
   peace, Isa. lvii. 19. "Let him give me ten thousand kisses whose very
   fruition makes me desire him more, and, whereas all other pleasures
   sour and wither by using, those of the Spirit become more delightful."
   So bishop Reynolds. She gives several reasons for this desire. (1.)
   Because of the great esteem she has for his love: Thy love is better
   than wine. Wine makes glad the heart, revives the drooping spirits, and
   exhilarates them, but gracious souls take more pleasure in loving
   Christ and being beloved of him, in the fruits and gifts of his love
   and in the pledges and assurances of it, than any man ever took in the
   most exquisite delights of sense, and it is more reviving to them than
   ever the richest cordial was to one ready to faint. Note, [1.] Christ's
   love is in itself, and in the account of all the saints, more valuable
   and desirable than the best entertainments this world can give. [2.]
   Those only may expect the kisses of Christ's mouth, and the comfortable
   tokens of his favour, who prefer his love before all delights of the
   children of men, who would rather forego those delights than forfeit
   his favour, and take more pleasure in spiritual joys than in any bodily
   refreshments whatsoever. Observe here the change of the person: Let him
   kiss me; there she speaks of him as absent, or as if she were afraid to
   speak to him; but, in the next words, she sees him near at hand, and
   therefore directs her speech to him: "Thy love, thy loves" (so the word
   is), "I so earnestly desire, because I highly esteem it." (2.) Because
   of the diffuse fragrancy of his love and the fruits of it (v. 3):
   "Because of the savour of thy good ointment (the agreeableness and
   acceptableness of thy graces and comforts to all that rightly
   understand both them and themselves), thy name is as ointment poured
   forth, thou art so, and all that whereby thou hast made thyself known;
   thy very name is precious to all the saints; it is an ointment and
   perfume which rejoice the heart." The unfolding of Christ's name is as
   the opening of a box of precious ointment, which the room is filled
   with the odour of. The preaching of his gospel was the manifesting the
   savour of his knowledge in every place, 2 Cor. ii. 14. The Spirit was
   the oil of gladness wherewith Christ was anointed (Heb. i. 9), and all
   true believers have that unction (1 John ii. 27), so that he is
   precious to them, and they to him and to one another. A good name is as
   precious ointment, but Christ's name is more fragrant than any other.
   Wisdom, like oil, makes the face to shine; but the Redeemer outshines,
   in beauty, all others. The name of Christ is not now like ointment
   sealed up, as it had been long (Ask not after my name, for it is
   secret), but like ointment poured forth, which denotes both the
   freeness and fulness of the communications of his grace by the gospel.
   (3.) Because of the general affection that all holy souls have to him:
   Therefore do the virgins love thee. It is Christ's love shed abroad in
   our hearts that draws them out in love to him; all that are pure from
   the corruptions of sin, that preserve the chastity of their own
   spirits, and are true to the vows by which they have devoted themselves
   to God, that not only suffer not their affections to be violated but
   cannot bear so much as to be solicited by the world and the flesh,
   those are the virgins that love Jesus Christ and follow him
   whithersoever he goes, Rev. xiv. 4. And, because Christ is the darling
   of all the pure in heart, let him be ours, and let our desires be
   towards him and towards the kisses of his mouth.

   2. The bridegroom's fellowship, v. 4. Observe here,

   (1.) Her petition for divine grace: Draw me. This implies sense of
   distance from him, desire of union with him. "Draw me to thyself, draw
   me nearer, draw me home to thee." She had prayed that he would draw
   nigh to her (v. 2); in order to that, she prays that he would draw her
   nigh to him. "Draw me, not only with the moral suasion which there is
   in the fragrancy of the good ointments, not only with the attractives
   of that name which is as ointment poured forth, but with supernatural
   grace, with the cords of a man and the bands of love," Hos. xi. 4.
   Christ has told us that none come to him but such as the Father draws,
   John vi. 44. We are not only weak, and cannot come of ourselves any
   further than we are helped, but we are naturally backward and averse to
   come, and therefore must pray for those influences and operations of
   the Spirit, by the power of which we are unwilling made willing, Ps.
   cx. 3. "Draw me, else I move not; overpower the world and the flesh
   that would draw me from thee." We are not driven to Christ, but drawn
   in such a way as is agreeable to rational creatures.

   (2.) Her promise to improve that grace: Draw me, and then we will run
   after thee. See how the doctrine of special and effectual grace
   consists with our duty, and is a powerful engagement and encouragement
   to it, and yet reserves all the glory of all the good that is in us to
   God only. Observe, [1.] The flowing forth of the soul after Christ, and
   its ready compliance with him, are the effect of his grace; we could
   not run after him if he did not draw us, 2 Cor. iii. 5; Phil. iv. 13.
   [2.] The grace which God gives us we must diligently improve. When
   Christ by his Spirit draws us we must with our spirits run after him.
   As God says, I will, and you shall (Ezek. xxxvi. 27), so we must say,
   "Thou shalt and we will; thou shalt work in us both to will and to do,
   and therefore we will work out our own salvation" (Phil. ii. 12, 13);
   not only we will walk, but we will run after thee, which denotes
   eagerness of desire, readiness of affection, vigour of pursuit, and
   swiftness of motion. When thou shalt enlarge my heart then I will run
   the way of thy commandments (Ps. cxix. 32); when thy right hand upholds
   me then my soul follows hard after thee (Ps. lxiii. 8); when with
   lovingkindness to us he draws us (Jer. xxxi. 3) we with lovingkindness
   to him must run after him, Isa. xl. 31. Observe the difference between
   the petition and the promise: "Draw me, and then we will run." When
   Christ pours out his Spirit upon the church in general, which is his
   bride, all the members of it do thence receive enlivening quickening
   influences, and are made to run to him with the more cheerfulness, Isa.
   lv. 5. Or, "Draw me" (says the believing soul) "and then I will not
   only follow thee myself as fast as I can, but will bring all mine along
   with me: We will run after thee, I and the virgins that love thee (v.
   3), I and all that I have any interest in or influence upon, I and my
   house (Josh. xxiv. 15), I and the transgressors whom I will teach thy
   ways," Ps. li. 13. Those that put themselves forth, in compliance with
   divine grace, shall find that their zeal will provoke many, 2 Cor. ix.
   2. Those that are lively will be active; when Philip was drawn to
   Christ he drew Nathanael; and they will be exemplary, and so will win
   those that would not be won by the word.

   (3.) The immediate answer that was given to this prayer: The King has
   drawn me, has brought me into his chambers. It is not so much an answer
   fetched by faith from the world of Christ's grace as an answer fetched
   by experience from the workings of his grace. If we observe, as we
   ought, the returns of prayer, we may find that sometimes, while we are
   yet speaking, Christ hears, Isa. lxv. 24. The bridegroom is a king; so
   much the more wonderful is his condescension in the invitations and
   entertainments that he gives us, and so much the greater reason have we
   to accept of them and to run after him. God is the King that has made
   the marriage-supper for his Son (Matt. xxii. 2) and brings in even the
   poor and the maimed, and even the most shy and bashful are compelled to
   come in. Those that are drawn to Christ are brought, not only into his
   courts, into his palaces (Ps. xlv. 15), but into his presence-chamber,
   where his secret is with them (John xiv. 21), and where they are safe
   in his pavilion, Ps. xxvii. 5; Isa. xxvi. 20. Those that wait at
   wisdom's gates shall be made to come (so the word is) into her
   chambers; they shall be led into truth and comfort.

   (4.) The wonderful complacency which the spouse takes in the honour
   which the king put upon her. Being brought into the chamber, [1.] "We
   have what we would have. Our desires are crowned with unspeakable
   delights; all our griefs vanish, and we will be glad and rejoice. If a
   day in the courts, much more an hour in the chambers, is better than a
   thousand, than ten thousand, elsewhere." Those that are, through grace,
   brought into covenant and communion with God, have reason to go on
   their way rejoicing, as the eunuch (Acts viii. 39), and that joy will
   enlarge our hearts and be our strength, Neh. viii. 10. [2.] All our joy
   shall centre in God: "We will rejoice, not in the ointments, or the
   chambers, but in thee. It is God only that is our exceeding joy, Ps.
   xliii. 4. We have no joy but in Christ, and which we are indebted to
   him for." Gaudium in Domino--Joy in the Lord, was the ancient
   salutation, and Salus in Domino sempiterna--Eternal salvation in the
   Lord. [3.] "We will retain the relish and savour of this kindness of
   thine and never forget it: We will remember thy loves more than wine;
   no only thy love itself (v. 2), but the very remembrance of it shall be
   more grateful to us than the strongest cordial to the spirits, or the
   most palatable liquor to the taste. We will remember to give thanks for
   thy love, and it shall make more durable impressions upon us than any
   thing in this world."

   (5.) The communion which a gracious soul has with all the saints in
   this communion with Christ. In the chambers to which we are brought we
   not only meet with him, but meet with one another (1 John i. 7); for
   the upright love thee; the congregation, the generation, of the upright
   love thee. Whatever others do, all that are Israelites indeed, and
   faithful to God, will love Jesus Christ. Whatever differences of
   apprehension and affection there may be among Christians in other
   things, this they are all agreed in, Jesus Christ is precious to them.
   The upright here are the same with the virgins, v. 3. All that remember
   his love more than wine will love him with a superlative love. Nor is
   any love acceptable to Christ but the love of the upright, love in
   sincerity, Eph. vi. 24.

   II. To the daughters of Jerusalem, v. 5, 6. The church in general,
   being in distress, speaks to particular churches to guard them against
   the danger they were in of being offended at the church's sufferings, 1
   Thess. iii. 3. Or the believer speaks to those that were professors at
   large in the church, but not of it, or to weak Christians, babes in
   Christ, that labour under much ignorance, infirmity, and mistake, not
   perfectly instructed, and yet willing to be taught in the things of
   God. She observed these by-standers look disdainfully upon her because
   of her blackness, in respect both of sins and sufferings, upon the
   account of which they though she had little reason to expect the kisses
   she wished for (v. 2) or to expect that they should join with her in
   her joys, v. 4. She therefore endeavors to remove this offence; she
   owns she is black. Guilt blackens; the heresies, scandals, and
   offences, that happen in the church, make her black; and the best
   saints have their failings. Sorrow blackens; that seems to be
   especially meant; the church is often in a low condition, mean, and
   poor, and in appearance despicable, her beauty sullied and her face
   foul with weeping; she is in mourning weeds, clothed with sackcloth, as
   the Nazarites that had become blacker than a coal, Lam. iv. 8. Now, to
   take off this offence,

   1. She asserts her own comeliness notwithstanding (v. 5): I am black,
   but comely, black as the tents of Kedar, in which the shepherds lived,
   which were very coarse, and never whitened, weather-beaten and
   discoloured by long use, but comely as the curtains of Solomon, the
   furniture of whose rooms, no doubt, was sumptuous and rich, in
   proportion to the stateliness of his houses. The church is sometimes
   black with persecution, but comely in patience, constancy, and
   consolation, and never the less amiable in the eyes of Christ, black in
   the account of men, but comely in God's esteem, black in some that are
   a scandal to her, but comely in others that are sincere and are an
   honour to her. True believers are black in themselves, but comely in
   Christ, with the comeliness that he puts upon them, black outwardly,
   for the world knows them not, but all glorious within, Ps. xlv. 13. St.
   Paul was weak, and yet strong, 2 Cor. xii. 10. And so the church is
   black and yet comely; a believer is a sinner and yet a saint; his own
   righteousnesses are as filthy rags, but he is clothed with the robe of
   Christ's righteousness. The Chaldee Paraphrase applies it to the people
   of Israel's blackness when they made the golden calf and their
   comeliness when they repented of it.

   2. She gives an account how she came to be so black. The blackness was
   not natural, but contracted, and was owing to the hard usage that had
   been given her: Look not upon me so scornfully because I am black. We
   must take heed with what eye we look upon the church, especially when
   she is in black. Thou shouldst not have looked upon the day of thy
   brother, the day of his affliction, Obad. 12. Be not offended; for,

   (1.) I am black by reason of my sufferings: The sun has looked upon me.
   She was fair and comely; whiteness was her proper colour; but she got
   this blackness by the burden and heat of the day, which she was forced
   to bear. She was sun-burnt, scorched with tribulation and persecution
   (Matt. xiii. 6, 21); and the greatest beauties, if exposed to the
   weather, are soonest tanned. Observe how she mitigates her troubles;
   she does not say, as Jacob (Gen. xxxi. 40), In the day the drought
   consumed me, but, The sun has looked upon me; for it becomes not God's
   suffering people to make the worst of their sufferings. But what was
   the matter? [1.] She fell under the displeasure of those of her own
   house: My mother's children were angry with me. She was in perils by
   false brethren; her foes were those of her own house (Matt. x. 36),
   brethren by nature as men, by profession as members of the same sacred
   corporation, the children of the church her mother, but not of God her
   Father; they were angry with her. The Samaritans, who claimed kindred
   to the Jews, were vexed at any thing that tended to the prosperity of
   Jerusalem, Neh. ii. 10. Note, It is no new thing for the people of God
   to fall under the anger of their own mother's children. It was thou, a
   man, my equal, Ps. lv. 12, 13. This makes the trouble the more irksome
   and grievous; from such it is taken unkindly, and the anger of such is
   implacable. A brother offended is hard to be won. [2.] They dealt very
   hardly with her: They made me the keeper of the vineyards, that is,
   First, "They seduced me to sin, drew me into false worships, to serve
   their gods, which was like dressing the vineyards, keeping the vine of
   Sodom; and they would not let me keep my own vineyard, serve my own
   God, and observe those pure worships which he gave me in charge, and
   which I do and ever will own for mine." These are grievances which good
   people complain most of in a time of persecution, that their
   consciences are forced, and that those who rule them with rigour say to
   their souls, Bow down, that we may go over, Isa. li. 23. Or, Secondly,
   "They brought me into trouble, imposed that upon me which was toilsome,
   and burdensome, and very disgraceful." Keeping the vineyards was base
   servile work, and very laborious, Isa. lxi. 5. Her mother's children
   made her the drudge of the family. Cursed be their anger, for it was
   fierce, and their wrath, for it was cruel. The spouse of Christ has met
   with a great deal of hard usage.

   (2.) "My sufferings are such as I have deserved; for my own vineyard
   have I not kept. How unrighteous soever my brethren are in persecuting
   me, God is righteous in permitting them to do so. I am justly made a
   slavish keeper of men's vineyards, because I have been a careless
   keeper of the vineyards God has entrusted me with." Slothful servants
   of God are justly made to serve their enemies, that they may know his
   service, and the service of the kings of the countries, 2 Chron. xii.
   8; Deut. xxviii. 47, 48; Ezek. xx. 23, 24. "Think not the worse of the
   ways of God for my sufferings, for I smart for my own folly." Note,
   When God's people are oppressed and persecuted it becomes them to
   acknowledge their own sin to be the procuring cause of their troubles,
   especially their carelessness in keeping their vineyards, so that it
   has been like the field of the slothful.

The Love of the Church to Christ.

   7 Tell me, O thou whom my soul loveth, where thou feedest, where thou
   makest thy flock to rest at noon: for why should I be as one that
   turneth aside by the flocks of thy companions?   8 If thou know not, O
   thou fairest among women, go thy way forth by the footsteps of the
   flock, and feed thy kids beside the shepherds' tents.   9 I have
   compared thee, O my love, to a company of horses in Pharaoh's chariots.
     10 Thy cheeks are comely with rows of jewels, thy neck with chains of
   gold.   11 We will make thee borders of gold with studs of silver.

   Here is, I. The humble petition which the spouse presents to her
   beloved, the shepherdess to the shepherd, the church and every believer
   to Christ, for a more free and intimate communion with him. She turns
   from the daughters of Jerusalem, to whom she had complained both of her
   sins and of her troubles, and looks up to heaven for relief and succour
   against both, v. 7. Here observe, 1. The title she gives to Christ: O
   thou whom my soul loveth. Note, It is the undoubted character of all
   true believers that their souls love Jesus Christ, which intimates both
   the sincerity and the strength of their love; they love him with all
   their hearts; and those that do so may come to him boldly and may
   humbly plead it with him. 2. The opinion she has of him as the good
   shepherd of the sheep; she doubts not but he feeds his flock and makes
   them rest at noon. Jesus Christ graciously provides both repast and
   repose for his sheep; they are not starved, but well fed, not scattered
   upon the mountains, but fed together, fed in green pastures and in the
   hot time of the day led by the still waters and made to lie down under
   a cool refreshing shade. Is it with God's people a noon-time of outward
   troubles, inward conflicts? Christ has rest for them; he carries them
   in his arms, Isa. xl. 11. 3. Her request to him that she might be
   admitted into his society: Tell me where thou feedest. Those that would
   be told, that would be taught, what they are concerned to know and do,
   must apply to Jesus Christ, and beg of him to teach them, to tell them.
   "Tell me where to find thee, where I may have conversation with thee,
   where thou feedest and tendest thy flock, that there I may have some of
   my company." Observe, by the way, We should not, in love to our friends
   and their company, tempt them or urge them to neglect their business,
   but desire such an enjoyment of them as will consist with it, and
   rather, if we can, to join with them in their business and help to
   forward it. "Tell me where thou feedest, and there I will sit with
   thee, walk with thee, feed my flocks with thine, and not hinder thee
   nor myself, but bring my work with me." Note, Those whose souls love
   Jesus Christ earnestly desire to have communion with him, by his word
   in which he speaks to us and by prayer in which we speak to him, and to
   share in the privileges of his flock; and we may learn from the care he
   takes of his church, to provide convenient food and rest for it, how to
   take care of our own souls, which are our charge. 4. The plea she uses
   for the enforcing of this request: "For why should I be as one that
   turns aside by (or after) the flocks of thy companions, that pretend to
   be so, but are really thy competitors, and rivals with thee." Note,
   Turning aside from Christ after other lovers is that which gracious
   souls dread, and deprecate, more than any thing else. "Thou wouldst not
   have me to turn aside, no, nor to be as one that turns aside; tell me
   then, O tell me, where I may be near thee, and I will never leave
   thee." (1.) "Why should I lie under suspicion, and look as if I
   belonged to some other and not to thee? Why should I be thought by the
   flocks of our companions to be a deserter from thee, and a retainer to
   some other shepherd?" Good Christians will be afraid of giving any
   occasion to those about them to question their faith in Christ and
   their love to him; they would not do any thing that looks like
   unconcernedness about their souls; or uncharitableness towards their
   brethren, or that savours of indifference and disaffection to holy
   ordinances; and we should pray to God to direct us into and keep us in
   the way of our duty, that we may not so much as seem to come short,
   Heb. iv. 1. (2.) "Why should I lie in temptation to turn aside, as I do
   while I am absent from thee?" We should be earnest with God for a
   settled peace in communion with God through Christ, that we may not be
   as waifs and strays, ready to be picked up by him that next passes by.

   II. The gracious answer which the bridegroom gives to this request, v.
   8. See how ready God is to answer prayer, especially prayers for
   instruction; even while she is yet speaking, he hears. Observe, 1. How
   affectionately he speaks to her: O thou fairest among women! Note,
   Believing souls are fair, in the eyes of the Lord Jesus, above any
   other. Christ sees a beauty in holiness, whether we do or no. The
   spouse has called herself black, but Christ calls her fair. Those that
   are low in their own eyes are so much the more amiable in the eyes of
   Jesus Christ. Blushing at their own deformity (says Mr. Durham) is a
   chief part of their beauty. 2. How mildly he checks her for her
   ignorance, in these words, If thou know not, intimating that she might
   have known it if it had not been her own fault. What! dost thou not
   know where to find me and my flock? Compare Christ's answer to a like
   address of Philip's (John xiv. 9), Have I been so long time with you,
   and yet hast thou not known me, Philip? But, 3. With what tenderness he
   acquaints her where she might find him. If men say, Lo, here is Christ,
   or, Lo, he is there, believe them not, go not after them, Matt. xxiv.
   23, 26. But, (1.) Walk in the way of good men (Prov. ii. 20), follow
   the track, ask for the good old way, observe the footsteps of the
   flock, and go forth by them. It will not serve to sit still and cry,
   "Lord, show me the way," but we must bestir ourselves to enquire out
   the way; and we may find it by looking which way the footsteps of the
   flock lead, what has been the practice of godly people all along; let
   that practice be ours, Heb. vi. 12; 1 Cor. xi. 1. (2.) Sit under the
   direction of good ministers: "Feed thyself and thy kids besides the
   tents of the under-shepherds. Bring thy charge with thee" (it is
   probable that the custom was to commit the lambs and kids to the
   custody of the women, the shepherdesses); "they shall all be welcome;
   the shepherds will be no hindrance to thee, as they were to Reuel's
   daughters (Exod. ii. 17), but helpers rather, and therefore abide by
   their tents." Note, Those that would have acquaintance and communion
   with Christ must closely and conscientiously adhere to holy ordinances,
   must join themselves to his people and attend his ministers. Those that
   have the charge of families must bring them with them to religious
   assemblies; let their kids, their children, their servants, have the
   benefit of the shepherds' tents.

   III. The high encomiums which the bridegroom gives of his spouse. To be
   given in marriage, in the Hebrew dialect, is to be praised (Ps.
   lxxviii. 63, margin), so this spouse is here; her husband praises this
   virtuous woman (Prov. xxxi. 28); he praises her, as is usual in poems,
   by similitudes. 1. He calls her his love (v. 9); it is an endearing
   compellation often used in this book: "My friend, my companion, my
   familiar." 2. He compares her to a set of strong and stately horses in
   Pharaoh's chariots. Egypt was famous for the best horses. Solomon had
   his thence; and Pharaoh, no doubt, had the choicest the country
   afforded for his own chariots. The church had complained of her own
   weakness, and the danger she was in of being made a prey of by her
   enemies: "Fear not," says Christ; "I have made thee like a company of
   horses; I have put strength into thee as I have done into the horse
   (Job xxxix. 19), so that thou shalt with a gracious boldness mock at
   fear, and not be affrighted, like the lion, Prov. xxviii. 1. The Lord
   has made thee as his goodly horse in the day of battle, Zech. x. 3. I
   have compared thee to my company of horses which triumphed over
   Pharaoh's chariots, the holy angels, horses of fire." Hab. iii. 15,
   Thou didst walk through the sea with thy horses; and see Isa. lxiii.
   13. We are weak in ourselves, but if Christ make us as horses, strong
   and bold, we need not fear what all the powers of darkness can do
   against us. 3. He admires the beauty and ornaments of her countenance
   (v. 10): Thy cheeks are comely with rows of jewels, the attire of the
   head, curls of hair, or favourites (so some), or knots of ribbons; thy
   neck also with chains, such as persons of the first rank wear, chains
   of gold. The ordinances of Christ are the ornaments of the church. The
   graces, gifts, and comforts of the Spirit, are the adorning of every
   believing soul, and beautify it; these render it, in the sight of God,
   of great price. The ornaments of the saints are many, but all orderly
   disposed in rows and chains, in which there is a mutual connexion with
   and dependence upon each other. The beauty is not from any thing in
   themselves, from the neck or from the cheeks, but from ornaments with
   which they are set off. It was comeliness which I put upon thee, said
   the Lord God; for we were born not only naked, but polluted, Ezek. xvi.
   14.

   IV. His gracious purpose to add to her ornaments; for where God has
   given true grace he will give more grace; to him that has shall be
   given. Is the church courageous in her resistance of sin, as the horses
   in Pharaoh's chariots? Is she comely in the exercise of grace, as with
   rows of jewels and chains of gold? She shall be yet further beautified
   (v. 11): We will make thee borders of gold, inlaid, or enamelled, with
   studs of silver. Whatever is wanting shall be made up, till the church
   and every true believer come to be perfect in beauty; see Ezek. xvi.
   14. This is here undertaken to be done by the concurring power of the
   three persons in the Godhead: We will do it; like that (Gen. i. 26),
   "Let us make man; so let us new-make him, and perfect his beauty." The
   same that is the author will be the finisher of the good work; and it
   cannot miscarry.

Conference between Christ and His Church.

   12 While the king sitteth at his table, my spikenard sendeth forth the
   smell thereof.   13 A bundle of myrrh is my wellbeloved unto me; he
   shall lie all night betwixt my breasts.   14 My beloved is unto me as a
   cluster of camphire in the vineyards of Engedi.   15 Behold, thou art
   fair, my love; behold, thou art fair; thou hast doves' eyes.   16
   Behold, thou art fair, my beloved, yea, pleasant: also our bed is
   green.   17 The beams of our house are cedar, and our rafters of fir.

   Here the conference is carried on between Christ and his spouse, and
   endearments are mutually exchanged.

   I. Believers take a great complacency in Christ, and in communion with
   him. To you that believe he is precious, above any thing in this world,
   1 Pet. ii. 7. Observe,

   1. The humble reverence believers have for Christ as their Sovereign,
   v. 12. He is a King in respect both of dignity and dominion; he wears
   the crown of honour, he bears the sceptre of power, both which are the
   unspeakable satisfaction of all his people. This King has his royal
   table spread in the gospel, in which is made for all nations a feast of
   fat things, Isa. xxv. 6. Wisdom has furnished her table, Prov. ix. 1.
   He sits at this table to see his guests (Matt. xxii. 11), to see that
   nothing be wanting that is fit for them; he sups with them and they
   with him (Rev. iii. 20); he has fellowship with them and rejoices in
   them; he sits at his table to bid them welcome, and to carve for them,
   as Christ broke the five loaves and gave to his disciples, that they
   might distribute to the multitude. He sits there to receive petitions,
   as Ahasuerus admitted Esther's petition at the banquet of wine. He has
   promised to be present with his people in his ordinances always. Then
   believers do him all the honour they can, and study how to express
   their esteem of him and gratitude to him, as Mary did when she anointed
   his head with the ointment of spikenard that was very costly, one pound
   of it worth three hundred pence, and so fragrant that the house was
   filled with the pleasing odour of it (John xii. 3), which story seems
   as if it were designed to refer to this passage, for Christ was then
   sitting at table. When good Christians, in any religious duty,
   especially in the ordinance of the Lord's supper, where the King is
   pleased, as it were, to sit with us at his own table, have their graces
   exercised, their hearts broken by repentance, healed by faith, and
   inflamed with holy love and desires toward Christ, with joyful
   expectations of the glory to be revealed, then the spikenard sends
   forth the smell thereof. Christ is pleased to reckon himself honoured
   by it, and to accept of it as an instance of respect to him, as it was
   in the wise men of the east, who paid their homage to the new-born King
   of the Jews by presenting to him frankincense and myrrh. The graces of
   God's Spirit in the hearts of believers are exceedingly precious in
   themselves and pleasing to Christ, and his presence in ordinances draws
   them out into act and exercise. If he withdraw, graces wither and
   languish, as plants in the absence of the sun; if he approach, the face
   of the soul is renewed, as of the earth in the spring; and then it is
   time to bestir ourselves, that we may not lose the gleam, not lose the
   gale; for nothing is done acceptably but what grace does, Heb. xii. 28.

   2. The strong affection they have for Christ as their beloved, their
   well-beloved, v. 13. Christ is not only beloved by all believing souls,
   but is their well-beloved, their best-beloved, their only beloved; he
   has that place in their hearts which no rival can be admitted to, the
   innermost and uppermost place. Observe, (1.) How Christ is accounted of
   by all believers: He is a bundle of myrrh and a cluster of camphire,
   something, we may be sure, nay, every thing, that is pleasant and
   delightful. The doctrine of his gospel, and the comforts of his Spirit,
   are very refreshing to them, and they rest in his love; none of all the
   delights of sense are comparable to the spiritual pleasure they have in
   meditating on Christ and enjoying him. There is a complicated sweetness
   in Christ and an abundance of it; there is a bundle of myrrh and a
   cluster of camphire. We are not straitened in him whom there is all
   fulness. The word translated camphire is copher, the same word that
   signifies atonement or propitiation. Christ is a cluster of merit and
   righteousness to all believers; therefore he is dear to them because he
   is the propitiation for their sins. Observe what stress the spouse lays
   upon the application: He is unto me, and again unto me, all that is
   sweet; whatever he is to others, he is so to me. He loved me, and gave
   himself for me. He is my Lord, and my God. (2.) How he is accepted: He
   shall lie all night between my breasts, near my heart. Christ lays the
   beloved disciples in his bosom; why then should not they lay their
   beloved Saviour in their bosoms? Why should not they embrace him with
   both arms, and hold him fast, with a resolution never to let him go?
   Christ must dwell in the heart (Eph. iii. 17), and, in order to that,
   the adulteries must be put from between the breasts (Hos. ii. 2), no
   pretender must have his place in the soul. He shall be as a bundle of
   myrrh, or perfume bag, between my breasts, always sweet to me; or his
   effigies in miniature, his love-tokens, shall be hung between my
   breasts, according to the custom of those that are dear to each other.
   He shall not only be laid their for a while, but shall lie there, shall
   abide there.

   II. Jesus Christ has a great complacency in his church and in every
   true believer; they are amiable in his eyes (v. 15): Behold, thou art
   fair, my love; and again, Behold, thou art fair. He says this, not to
   make her proud (humility is one principal ingredient in spiritual
   beauty), but, 1. To show that there is a real beauty in holiness, that
   all who are sanctified are thereby beautified; they are truly fair. 2.
   That he takes great delight in that good work which his grace has
   wrought on the souls of believers; so that though they have their
   infirmities, whatever they think of themselves, and the world thinks of
   them, he thinks them fair. He calls them friends. The hidden man of the
   heart, in that which is not corruptible, is in the sight of God of
   great price, 1 Pet. iii. 4. 3. To comfort weak believers, who are
   discouraged by their own blackness; let them be told again and again
   that they are fair. 4. To engage all who are sanctified to be very
   thankful for that grace which has made them fair, who by nature were
   deformed, and changed the Ethiopian's skin. One instance of the beauty
   of the spouse is here mentioned, that she has doves' eyes, as ch. iv.
   1. Those are fair, in Christ's account, who have, not the piercing eye
   of the eagle, but the pure and chaste eye of the dove, not like the
   hawk, who, when he soars upwards, still has his eye upon the prey on
   earth, but a humble modest eye, such an eye as discovers a simplicity
   and godly sincerity and a dove-like innocency, eyes enlightened and
   guided by the Holy Spirit, that blessed Dove, weeping eyes. I did mourn
   as a dove, Ezek. vii. 16.

   III. The church expresses her value for Christ, and returns esteem (v.
   16): Behold, thou art fair. See how Christ and believers praise one
   another. Israel saith of God, Who is like thee? Exod. xv. 11. And God
   saith of Israel, Who is like thee? Deut. xxxiii. 29. Lord, saith the
   church, "Dost thou call me fair? No; if we speak of strength, thou art
   strong (Job ix. 19), so, if of beauty, thou art fair. I am fair no
   otherwise than as I have thy image stamped upon me. Thou art the great
   Original; I am but a faint and imperfect copy, I am but thy umbra--the
   shadow of thee, John i. 16; iii. 34. Thou art fair in thyself and
   (which is more) pleasant to all that are thine. Many are fair enough to
   look at, and yet the sourness of their temper renders them unpleasant;
   but thou art fair, yea, pleasant." Christ is pleasant, as he is ours,
   in covenant with us, in relation to us. "Thou art pleasant now, when
   the King sits at his table." Christ is always precious to believers,
   but in a special manner pleasant when they are admitted into communion
   with him, when they hear his voice, and see his face, and taste his
   love. It is good to be here. Having expressed her esteem of her
   husband's person, she next, like a loving spouse, that is transported
   with joy for having disposed of herself so well, applauds the
   accommodations he had for her entertainment, his bed, his house, his
   rafters or galleries (v. 16), which may be fitly applied to those holy
   ordinances in which believers have fellowship with Jesus Christ,
   receive the tokens of his love and return their pious and devout
   affections to him, increase their acquaintance with him and improve
   their advantages by him. Now, 1. These she calls ours, Christ and
   believers having a joint-interest in them. As husband and wife are
   heirs together (1 Pet. iii. 7), so believers are joint-heirs with
   Christ, Rom. viii. 17. They are his institutions and their privileges;
   in them Christ and believers meet. She does not call them mine, for a
   believer will own nothing as his but what Christ shall have an interest
   in, nor thine, for Christ has said, All that I have is thine, Luke xv.
   31. All is ours if we are Christ's. Those that can by faith lay claim
   to Christ may lay claim to all that is his. 2. These are the best of
   the kind. Does the colour of the bed, and the furniture belonging to
   it, help to set it off? Our bed is green, a colour which, in a
   pastoral, is preferred before any other, because it is the colour of
   the fields and groves where the shepherd's business and delight are. It
   is a refreshing colour, good for the eyes; and it denotes fruitfulness.
   I am like a green olive-tree, Ps. lii. 8. We are married to Christ,
   that we should bring forth unto God, Rom. vii. 4. The beams of our
   house are cedar (v. 17), which probably refers to the temple Solomon
   had lately built for communion between God and Israel, which was of
   cedar, a strong sort of wood, sweet, durable, and which will never rot,
   typifying the firmness and continuance of the church, the
   gospel-temple. The galleries for walking are of fir, or cypress, some
   sort of wood that was pleasing both to the sight and to the smell,
   intimating the delight which the saints take in walking with Christ and
   conversing with him. Every thing in the covenant of grace (on which
   foot all their treaties are carried on) is very firm, very fine, and
   very fragrant.
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S O N G   O F   S O L O M O N.

  CHAP. II.

   In this chapter, I. Christ speaks both concerning himself and
   concerning his church, ver. 1, 2. II. The church speaks, 1. Remembering
   the pleasure and satisfaction she has in communion with Christ, ver. 3,
   4. 2. Entertaining herself with the present tokens of his favour and
   taking care that nothing happen to intercept them, ver. 5-7. 3.
   Triumphing in his approaches towards her, ver. 8, 9. 4. Repeating the
   gracious calls he had given her to go along with him a walking, invited
   by the pleasures of the returning spring (ver. 10-13), out of her
   obscurity (ver. 14), and the charge he had given to the servants to
   destroy that which would be hurtful to his vineyard, ver. 15. 5.
   Rejoicing in her interest in him, ver. 16. 6. Longing for his arrival,
   ver. 17. Those whose hearts are filled with love to Christ, and hope of
   heaven, know best what these things mean.

Christ the Rose of Sharon.

   1 I am the rose of Sharon, and the lily of the valleys.   2 As the lily
   among thorns, so is my love among the daughters.

   See here, I. What Christ is pleased to compare himself to; and he
   condescends very much in the comparison. He that is the Son of the
   Highest, the bright and morning star, calls and owns himself the rose
   of Sharon, and the lily of the valleys, to express his presence with
   his people in this world, the easiness of their access to him, and the
   beauty and sweetness which they find in him, and to teach them to adorn
   themselves with him, as shepherds and shepherdesses, when they appeared
   gay, were decked with roses and lilies, garlands and chaplets of
   flowers. The rose, for beauty and fragrance, is the chief of flowers,
   and our Saviour prefers the clothing of the lily before that of Solomon
   in all his glory. Christ is the rose of Sharon, where probably the best
   roses grew and in most plenty, the rose of the field (so some),
   denoting that the gospel salvation is a common salvation; it lies open
   to all; whoever will may come and gather the rose-buds of privileges
   and comforts that grow in the covenant of grace. He is not a rose
   locked up in a garden, but all may come and receive benefit by him and
   comfort in him. He is a lily for whiteness, a lily of the valleys for
   sweetness, for those which we call so yield a strong perfume. He is a
   lily of the valleys, or low places, in his humiliation, exposed to
   injury. Humble souls see most beauty in him. Whatever he is to others,
   to those that are in the valleys he is a lily. He is the rose, the
   lily; there is none besides. Whatever excellence is in Christ, it is in
   him singularly and in the highest degree.

   II. What he is pleased to compare his church to, v. 2. 1. She is as a
   lily; he himself is the lily (v. 1), she is as the lily. The beauty of
   believers consists in their conformity and resemblance to Jesus Christ.
   They are his love, and so they are as lilies, for those are made like
   Christ in whose hearts his love is shed abroad. 2. As a lily among
   thorns, as a lily compared with thorns. The church of Christ as far
   excels all other societies as a bed of roses excels a bush of thorns.
   As a lily compassed with thorns. The wicked, the daughters of this
   world, such as have no love to Christ, are as thorns, worthless and
   useless, good for nothing but to stop a gap; nay, they are noxious and
   hurtful; they came in with sin and are a fruit of the curse; they choke
   good seed, and hinder good fruit, and their end is to be burned. God's
   people are as lilies among them, scratched and torn, shaded and
   obscured, by them; they are dear to Christ, and yet exposed to
   hardships and troubles in the world; they must expect it, for they are
   planted among thorns (Ezek. ii. 6), but they are nevertheless dear to
   him; he does not overlook nor undervalue any of his lilies for their
   being among thorns, When they are among thorns they must still be as
   lilies, must maintain their innocency and purity, and, though they are
   among thorns, must not be turned into thorns, must not render railing
   for railing, and, if they thus preserve their character, they shall be
   still owned as conformable to Christ. Grace in the soul is a lily among
   thorns; corruptions are thorns in the flesh (2 Cor. xii. 7), are as
   Canaanites to God's Israel (Josh. xxiii. 13); but the lily that is now
   among thorns shall shortly be transplanted out of this wilderness into
   that paradise where there is no pricking brier nor grieving thorn,
   Ezek. xxviii. 24.

The Love of the Church to Christ.

   3 As the apple tree among the trees of the wood, so is my beloved among
   the sons. I sat down under his shadow with great delight, and his fruit
   was sweet to my taste.   4 He brought me to the banqueting house, and
   his banner over me was love.   5 Stay me with flagons, comfort me with
   apples: for I am sick of love.   6 His left hand is under my head, and
   his right hand doth embrace me.   7 I charge you, O ye daughters of
   Jerusalem, by the roes, and by the hinds of the field, that ye stir not
   up, nor awake my love, till he please.

   Here, I. The spouse commends her beloved and prefers him before all
   others: As the apple-tree among the trees of the wood, which perhaps
   does not grow so high, nor spread so wide, as some other trees, yet is
   useful and serviceable to man, yielding pleasant and profitable fruit,
   while the other trees are of little use, no, not the cedars themselves,
   till they are cut down, so is my beloved among the sons, so far does he
   excel them all,--all the sons of God, the angels (that honour was put
   upon him which was never designed for them, Heb. i. 4),--all the sons
   of men; he is fairer than them all, fairer than the choicest of them,
   Ps. xlv. 2. Name what creature you will, and you will find Christ has
   the pre-eminence above them all. The world is a barren tree to a soul;
   Christ is a fruitful one.

   II. She remembers the abundant comfort she has had in communion with
   him: She sat down by him with great delight, as shepherds sometimes
   repose themselves, sometimes converse with one another, under a tree. A
   double advantage she found in sitting down so near the Lord Jesus:--1.
   A refreshing shade: I sat down under his shadow, to be sheltered by him
   from the scorching heat of the sun, to be cooled, and so to take some
   rest. Christ is to believers as the shadow of a great tree, nay, of a
   great rock in a weary land, Isa. xxxii. 2; xxv. 4. When a poor soul is
   parched with convictions of sin and the terrors of the law, as David
   (Ps. xxxii. 4), when fatigued with the troubles of this world, as
   Elijah when he sat down under a juniper tree (1 Kings xix. 4), they
   find that in Christ, in his name, his graces, his comforts, and his
   undertaking for poor sinners, which revives them and keeps them from
   fainting; those that are weary and heavily laden may find rest in
   Christ. It is not enough to pass by this shadow, but we must sit down
   under it (here will I dwell, for I have desired it); and we shall find
   it not like Jonah's gourd, that soon withered, and left him in a heat,
   both inward and outward, but like the tree of life, the leaves whereof
   were not only for shelter, but for the healing of the nations. We must
   sit down under this shadow with delight, must put an entire confidence
   in the protection of it (as Judges ix. 15), and take an entire
   complacency in the refreshment of it. But that is not all: 2. Here is
   pleasing nourishing food. This tree drops its fruits to those that sit
   down under its shadow, and they are welcome to them, and will find them
   sweet unto their taste, whatever they are to others. Believers have
   tasted that the Lord Jesus is gracious (1 Pet. ii. 3); his fruits are
   all the precious privileges of the new covenant, purchased by his blood
   and communicated by his Spirit. Promises are sweet to a believer, yea,
   and precepts too. I delight in the law of God after the inward man.
   Pardons are sweet, and peace of conscience is sweet, assurances of
   God's love, joys of the Holy Ghost, the hopes of eternal life, and the
   present earnests and foretastes of it are sweet, all sweet to those
   that have their spiritual senses exercised. If our mouths be put out of
   taste for the pleasure of sin, divine consolations will be sweet to our
   taste, sweeter than honey and the honeycomb.

   III. She owns herself obliged to Jesus Christ for all the benefit and
   comfort she had in communion with him (v. 4): "I sat down under the
   apple-tree, glad to be there, but he admitted me, nay, he pressed me,
   to a more intimate communion with him: Come in, thou blessed of the
   Lord, why standest thou without? He brought me to the house of wine,
   the place where he entertains his special friends, from lower to higher
   measures and degrees of comfort, from the fruit of the apple tree to
   the more generous fruit of the vine." To him that values the divine
   joys he has more shall be given. One of the rabbin by the
   banqueting-house understands the tabernacle of the congregation, where
   the interpretation of the law was given; surely we may apply it to
   Christian assemblies, where the gospel is preached and
   gospel-ordinances are administered, particularly the Lord's supper,
   that banquet of wine, especially to the inside of those ordinances,
   communion with God in them. Observe, 1. How she was introduced: "He
   brought me, wrought in me an inclination to draw nigh to God, helped me
   over my discouragements, took me by the hand, guided and led me, and
   gave me an access with boldness to God as a Father," Eph. ii. 18. We
   should never have come into the banqueting-house, never have been
   acquainted with spiritual pleasures, if Christ had not brought us, by
   opening for us a new and living way and opening in us a new and living
   fountain. 2. How she was entertained: His banner over me was love; he
   brought me in with a banner displayed over my head, not as one he
   triumphed over, but as one he triumphed in, and whom he always caused
   to triumph with him and in him, 2 Cor. ii. 14. The gospel is compared
   to a banner or ensign (Isa. xi. 12), and that which is represented in
   the banner, written in it in letters of gold, letters of blood, is
   love, love; and this is the entertainment in the banqueting-house.
   Christ is the captain of our salvation, and he enlists all his soldiers
   under the banner of love; in that they centre; to that they must
   continually have an eye, and be animated by it. The love of Christ must
   constrain them to fight manfully. When a city was taken the conqueror
   set up his standard in it. "He has conquered me with his love, overcome
   me with kindness, and that is the banner over me." This she speaks of
   as what she had formerly had experience of, and she remembers it with
   delight. Eaten bread must not be forgotten, but remembered with
   thankfulness to that God who has fed us with manna in this wilderness.

   IV. She professes her strong affection and most passionate love to
   Jesus Christ (v. 5): I am sick of love, overcome, overpowered, by it.
   David explains this when he says (Ps. cxix. 20), My soul breaks for the
   longing that it has unto thy judgments, and (v. 81), My soul faints for
   thy salvation, languishing with care to make it sure and fear of coming
   short of it. The spouse was now absent perhaps from her beloved,
   waiting for his return, and cannot bear the grief of distance and
   delay. Oh how much better it is with the soul when it is sick of love
   to Christ than when it is surfeited with the love of this world! She
   cries out for cordials: "Oh stay me with flagons, or ointments, or
   flowers, any thing that is reviving; comfort me with apples, with the
   fruits of that apple-tree, Christ (v. 3), with the merit and meditation
   of Christ and the sense of his love to my soul." Note, Those that are
   sick of love to Christ shall not want spiritual supports, while they
   are yet waiting for spiritual comforts.

   V. She experiences the power and tenderness of divine grace, relieving
   her in her present faintings, v. 6. Though he seemed to have withdrawn,
   yet he was even then a very present help, 1. To sustain the love-sick
   soul, and to keep it from fainting away: "His left hand is under my
   head, to bear it up, nay, as a pillow to lay it easy." David
   experienced God's hand upholding him then when his soul was following
   hard after God (Ps. lxiii. 8), and Job in a state of desertion yet
   found that God put strength into him, Job xxiii. 6. All his saints are
   in his hand, which tenderly holds their aching heads. 2. To encourage
   the love-sick soul to continue waiting till he returns: "For, in the
   mean time, his right hand embraces me, and thereby gives me an
   unquestionable assurance of his love." Believers owe all their strength
   and comfort to the supporting left hand and embracing right hand of the
   Lord Jesus.

   VI. Finding her beloved thus nigh unto her she is in great care that
   her communion with him be not interrupted (v. 7): I charge you, O you
   daughters of Jerusalem. Jerusalem, the mother of us all, charges all
   her daughters, the church charges all her members, the believing soul
   charges all its powers and faculties, the spouse charges herself and
   all about her, not to stir up, or awake, her love until he please, now
   that he is asleep in her arms, as she was borne up in his, v. 6. She
   gives them this charge by the roes and the hinds of the field, that is,
   by every thing that is amiable in their eyes, and dear to them, as the
   loving hind and the pleasant roe. "My love is to me dearer than those
   can be to you, and will be disturbed, like them, with a very little
   noise." Note, 1. Those that experience the sweetness of communion with
   Christ, and the sensible manifestations of his love, cannot but desire
   the continuance of these blessed views, these blessed visits. Peter
   would make tabernacles upon the holy mount, Matt. xvii. 4. 2. Yet
   Christ will, when he pleases, withdraw those extraordinary
   communications of himself, for he is a free-agent, and the Spirit, as
   the wind, blows where and when it listeth, and in his pleasure it
   becomes us to acquiesce. But, 3. Our care must be that we do nothing to
   provoke him to withdraw and to hide his face, that we carefully watch
   over our own hearts and suppress every thought that may grieve his good
   Spirit. Let those that have comfort be afraid of sinning it away.

Mutual Love of Christ and the Church.

   8 The voice of my beloved! behold, he cometh leaping upon the
   mountains, skipping upon the hills.   9 My beloved is like a roe or a
   young hart: behold, he standeth behind our wall, he looketh forth at
   the windows, showing himself through the lattice.   10 My beloved
   spake, and said unto me, Rise up, my love, my fair one, and come away.
     11 For, lo, the winter is past, the rain is over and gone;   12 The
   flowers appear on the earth; the time of the singing of birds is come,
   and the voice of the turtle is heard in our land;   13 The fig tree
   putteth forth her green figs, and the vines with the tender grape give
   a good smell. Arise, my love, my fair one, and come away.

   The church is here pleasing herself exceedingly with the thoughts of
   her further communion with Christ after she has recovered from her
   fainting fit.

   I. She rejoices in his approach, v. 8. 1. She hears him speak: "It is
   the voice of my beloved, calling me to tell me he is coming." Like one
   of his own sheep, she knows his voice before she sees him, and can
   easily distinguish it from the voice of a stranger (John x. 4, 5), and,
   like a faithful friend of the bridegroom, she rejoices greatly because
   of the bridegroom's voice, John iii. 29. With what an air of triumph
   and exultation does she cry out, "It is the voice of my beloved, it can
   be the voice of no other, for none besides can speak to the heart and
   make that burn." 2. She sees him come, sees the goings of our God, our
   King, Ps. xlviii. 24. Behold, he comes. This may very well be applied
   to the prospect with the Old-Testament saints had of Christ's coming in
   the flesh. Abraham saw his day at a distance, and was glad. The nearer
   the time came the clearer discoveries were made of it; and those that
   waited for the consolation of Israel with an eye of faith saw him come,
   and triumphed in the sight: Behold, he comes; for they had heard him
   say (Ps. xl. 7), Lo, I come, to which their faith here affixes its
   seal: Behold, he comes as he has promised. (1.) He comes cheerfully and
   with great alacrity; he comes leaping and skipping like a roe and like
   a young hart (v. 9), as one pleased with his own undertaking, and that
   had his heart upon it and his delights with the sons of men. When he
   came to be baptized with the baptism of blood, how was he straitened
   till it was accomplished! Luke xii. 50. (2.) He comes slighting and
   surmounting all the difficulties that lay in his way; he comes leaping
   over the mountains, skipping over the hills (so some read it), making
   nothing of the discouragements he was to break through; the curse of
   the law, the death of the cross, must be undergone, all the powers of
   darkness must be grappled with, but, before the resolutions of his
   love, these great mountains become plains. Whatever opposition is given
   at any time to the deliverance of God's church, Christ will break
   through it, will get over it. (3.) He comes speedily, like a roe or a
   young hart; they thought the time long (every day a year), but really
   he hastened; as now, so then, surely he comes quickly; he that shall
   come will come, and will not tarry. When he comes for the deliverance
   of his people he flies upon a cloud, and never stays beyond his time,
   which is the best time. We may apply it to particular believers, who
   find that even when Christ has withdrawn sensible comforts, and seems
   to forsake, yet it is but for a small moment, and he will soon return
   with everlasting loving-kindness.

   II. She pleases herself with the glimpses she has of him, and the
   glances she has of his favour: "He stands behind our wall; I know he is
   there, for sometimes he looks forth at the window, or looks in at it,
   and displays himself through the lattice." Such was the state of the
   Old-Testament church while it was in expectation of the coming of the
   Messiah. The ceremonial law is called a wall of partition (Eph. ii.
   14), a veil (2 Cor. iii. 13); but Christ stood behind that wall. They
   had him near them; they had him with them, though they could not see
   him clearly. He that was the substance was not far off from the
   shadows, Col. ii. 17. The saw him looking through the windows of the
   ceremonial institutions and smiling through those lattices; in their
   sacrifices and purifications Christ discovered himself to them, and
   gave them intimations and earnests of his grace, both to engage and to
   encourage their longings for his coming. Such is our present state in
   comparison with what it will be at Christ's second coming. We now see
   him through a glass darkly (the body is a wall between us and him,
   through the windows of which we now and then get a sight of him), but
   not face to face, as we hope to see him shortly. In the sacraments
   Christ is near us, but it is behind the wall of external signs, through
   those lattices he manifests himself to us; but we shall shortly see him
   as he is. Some understand this of the state of a believer when he is
   under a cloud; Christ is out of sight and yet not far off. See Job
   xxxiv. 14, and compare Job xxiii. 8-10. She calls the wall that
   interposed between her and her beloved our wall, because it is sin, and
   nothing else, that separates between us and God, and that is a wall of
   our own erecting (Isa. lix. 1); behind that he stands, as waiting to be
   gracious, and ready to be reconciled, upon our repentance. Then he
   looks in at the window, observes the frame of our hearts and the
   working of our souls; he looks forth at the window, and shows himself
   in giving them some comfort, that they may continue hoping for his
   return.

   III. She repeats the gracious invitation he had given her to come a
   walking with him, v. 10-13. She remembers what her beloved said to her,
   for it had made a very pleasing and powerful impression upon her, and
   the word that quickens us we shall never forget. She relates it for the
   encouragement of others, telling them what he had said to her soul and
   done for her soul, Ps. lxvi. 16.

   1. He called her his love and his fair one. Whatever she is to others,
   to him she is acceptable, and in his eyes she is amiable. Those that
   take Christ for their beloved, he will own as his; never was any love
   lost that was bestowed upon Christ. Christ, by expressing his love to
   believers, invites and encourages them to follow him.

   2. He called her to rise and come away, v. 10, and again v. 13. The
   repetition denotes backwardness in her (we have need to be often called
   to come away with Jesus Christ; precept must be upon precept and line
   upon line), but it denotes earnestness in him; so much is his heart set
   upon the welfare of precious souls that he importunes them most
   pressingly to that which is for their own good.

   3. He gave for a reason the return of the spring, and the pleasantness
   of the weather.

   (1.) The season is elegantly described in a great variety of
   expressions. [1.] The winter is past, the dark, cold, and barren
   winter. Long winters and hard ones pass away at last; they do no endure
   always. And the spring would not be so pleasant as it is if it did not
   succeed the winter, which is a foil to its beauty, Eccl. vii. 14.
   Neither the face of the heavens nor that of the earth is always the
   same, but subject to continual vicissitudes, diurnal and annual. The
   winter is past, but has not passed away for ever; it will come again,
   and we must provide for it in summer, Prov. vi. 6, 8. We must weep in
   winter, and rejoice in summer, as though we wept and rejoiced not, for
   both are passing. [2.] The rain is over and gone, the winter-rain, the
   cold stormy rain; it is over now, and the dew is as the dew of herbs.
   Even the rain that drowned the world was over and gone at last (Gen.
   viii. 1-3), and God promised to drown the world no more, which was a
   type and figure of the covenant of grace, Isa. liv. 9. [3.] The flowers
   appear on the earth. All winter they are dead and buried in their
   roots, and there is no sign of them; but in the spring they revive, and
   show themselves in a wonderful variety and verdure, and, like the dew
   that produces them, tarry not for man, Mic. v. 7. They appear, but they
   will soon disappear again, and man in herein like the flower of the
   field, Job xiv. 2. [4.] The time of singing of birds has come. The
   little birds, which all the winter lie hid in their retirements and
   scarcely live, when the spring returns forget all the calamities of the
   winter, and to the best of their capacity chant forth the praises of
   their Creator. Doubtless he who understands the birds that cry for want
   (Ps. cxlvii. 9) takes notice of those that sing for joy Ps. civ. 12.
   The singing of the birds may shame our silence in God's praises, who
   are better fed (Matt. vi. 26), and better taught (Job xxxv. 11), and
   are of more value than many sparrows. They live without inordinate care
   (Matt. vi. 26) and therefore they sing, while we murmur. [5.] The voice
   of the turtle is heard in our land, which is one of the season-birds
   mentioned Jer. viii. 7, that observe the time of their coming and the
   time of their singing, and so shame us who know not the judgment of the
   Lord, understand not the times, nor do that which is beautiful in its
   season, do not sing in singing time. [6.] The fig-tree puts forth her
   green figs, by which we know that summer is nigh (Matt. xxiv. 32), when
   the green figs will be ripe figs and fit for use; and the vines with
   the tender grape give a good smell. The earth produces not only flowers
   (v. 12), but fruits; and the smell of the fruits, which are profitable,
   is to be preferred far before that of the flowers, which are only for
   show and pleasure. Serpents, they say, are driven away by the smell of
   the vines; and who is the old serpent, and who the true vine, we know
   very well.

   (2.) Now this description of the returning spring, as a reason for
   coming away with Christ, is applicable [1.] To the introducing of the
   gospel in the room of the Old-Testament dispensation, during which it
   had been winter time with the church. Christ's gospel warms that which
   was cold, makes that fruitful which before was dead and barren; when it
   comes to any place it puts a beauty and glory upon that place (2 Cor.
   iii. 7, 8) and furnishes occasion for joy. Spring-time is pleasant
   time, and so is gospel-time. Aspice venturo lætentur ut omnia
   seclo--Behold what joy the dawning age inspires! said Virgil, from the
   Sibyls, perhaps with more reference to the setting up of the Messiah's
   kingdom at that time than he himself thought of. See Ps. xcvi. 11.
   Arise then, and improve this spring-time. Come away from the world and
   the flesh, come into fellowship with Christ, 1 Cor. i. 9. [2.] To the
   delivering of the church from the power of persecuting enemies, and the
   restoring of liberty and peace to it, after a severe winter of
   suffering and restraint. When the storms of trouble are over and gone,
   when the voice of the turtle, the joyful sound of the gospel of Christ,
   is again heard, and ordinances are enjoyed with freedom, then arise and
   come away to improve the happy juncture. Walk in the light of the Lord;
   sing in the ways of the Lord. When the churches had rest, then were
   they edified, Acts ix. 31. [3.] To the conversion of sinners from a
   state of nature to a state of grace. That blessed change is like the
   return of the spring, a universal change and a very comfortable one; it
   is a new creation; it is being born again. The soul that was hard, and
   cold, and frozen, and unprofitable, like the earth in winter, becomes
   fruitful, like the earth in spring, and by degrees, like it, brings its
   fruits to perfection. This blessed change is owing purely to the
   approaches and influences of the sun of righteousness, who calls to us
   from heaven to arise and come away; come, gather in summer. [4.] To the
   consolations of the saints after a state of inward dejection and
   despondency. A child of God, under doubts and fears, is like the earth
   in winter, its nights long, its days dark, good affections chilled,
   nothing done, nothing got, the hand sealed up. But comfort will return;
   the birds shall sing again, and the flowers appear. Arise therefore,
   poor drooping soul, and come away with thy beloved. Arise, and shake
   thyself from the dust, Isa. lii. 2. Arise, shine, for thy light has
   come (Isa. lx. 1); walk in that light, Isa. ii. 5. [5.] To the
   resurrection of the body at the last day, and the glory to be revealed.
   The bones that lay in the grave, as the roots of the plants in the
   ground during the winter, shall then flourish as a herb, Isa. lxvi. 14;
   xxvi. 19. That will be an eternal farewell to winter and a joyful
   entrance upon an everlasting spring.

The Love of the Church to Christ.

   14 O my dove, that art in the clefts of the rock, in the secret places
   of the stairs, let me see thy countenance, let me hear thy voice; for
   sweet is thy voice, and thy countenance is comely.   15 Take us the
   foxes, the little foxes, that spoil the vines: for our vines have
   tender grapes.   16 My beloved is mine, and I am his: he feedeth among
   the lilies.   17 Until the day break, and the shadows flee away, turn,
   my beloved, and be thou like a roe or a young hart upon the mountains
   of Bether.

   Here is, I. The encouraging invitation which Christ gives to the
   church, and every believing soul, to come into communion with him, v.
   14.

   1. His love is now his dove; David had called the church God's
   turtle-dove (Ps. lxxxiv. 19), and so she is here called; a dove for
   beauty, her wings covered with silver (Ps. xviii. 13), for innocence
   and inoffensiveness; a gracious spirit is a dove-like spirit, harmless,
   loving quietness and cleanliness, and faithful to Christ, as the turtle
   to her mate. The Spirit descended like a dove on Christ, and so he does
   on all Christians, making them of a meek and quiet spirit. She is
   Christ's dove, for he owns her and delights in her; she can find no
   rest but in him and his ark, and therefore to him, as her Noah, she
   returns.

   2. This dove is in the clefts of the rock and in the secret places of
   the stairs. This speaks either, (1.) Her praise. Christ is the rock, to
   whom she flies for shelter and in whom alone she can think herself safe
   and find herself easy, as a dove in the hole of a rock, when struck at
   by the birds of prey, Jer. xlviii. 28. Moses was hid in a cleft of the
   rock, that he might behold something of God's glory, which otherwise he
   could not have borne the brightness of. She retires into the secret
   places of the stairs, where she may be alone, undisturbed, and may the
   better commune with her own heart. Good Christians will find time to be
   private. Christ often withdrew to a mountain himself alone, to pray.
   Or, (2.) her blame. She crept into the clefts of the rock, and the
   secret places, for fear and shame, any where to hide her head, being
   heartless and discouraged, and shunning even the sight of her beloved.
   Being conscious to herself of her own unfitness and unworthiness to
   come into his presence, and speak to him, she drew back, and was like a
   silly dove without heart, Hos. vii. 11.

   3. Christ graciously calls her out of her retirements: Come, let me see
   thy countenance, let me hear thy voice. She was mourning like a dove
   (Isa. xxxviii. 14), bemoaning herself like the doves of the valleys,
   where they are near the clefts of the impending rocks, mourning for her
   iniquities (Ezek. vii. 16) and refusing to be comforted. But Christ
   calls her to lift up her face without spot, being purged from an evil
   conscience (Job xi. 15; xxii. 26), to come boldly to the throne of
   grace, having a great high priest there (Heb. iv. 16), to tell what her
   petition is and what her request: Let me hear thy voice, hear what thou
   hast to say; what would you that I should do unto you? Speak freely,
   speak up, and fear not a slight or repulse.

   4. For her encouragement, he tells her the good thoughts he had of her,
   whatever she thought of herself: Sweet is thy voice; thy praying voice,
   though thou canst but chatter like a crane or a swallow (Isa. xxxviii.
   14); it is music in God's ears. He has assured us that the prayer of
   the upright is his delight; he smelled a sweet savour from Noah's
   sacrifice, and the spiritual sacrifices are no less acceptable, 1 Pet.
   ii. 5. This does not so much commend our services as God's gracious
   condescension in making the best of them, and the efficacy of the much
   incense which is offered with the prayers of saints, Rev. viii. 3.
   "That countenance of thine, which thou art ashamed of, is comely,
   though now mournful, much more will it be so when it becomes cheerful."
   Then the voice of prayer is sweet and acceptable to God when the
   countenance, the conversation in which we show ourselves before men, is
   holy, and so comely, and agreeable to our profession. Those that are
   sanctified have the best comeliness.

   II. The charge which Christ gives to his servants to oppose and
   suppress that which is a terror to his church and drives her, like a
   poor frightened dove, into the clefts of the rock, and which is an
   obstruction and prejudice to the interests of his kingdom in this world
   and in the heart (v. 15): Take us the foxes (take them for us, for it
   is good service both to Christ and the church), the little foxes, that
   creep in insensibly; for, though they are little, they do great
   mischief, they spoil the vines, which they must by no means be suffered
   to do at any time, especially now when our vines have tender grapes
   that must be preserved, or the vintage will fail. Believers are as
   vines, weak but useful plants; their fruits are as tender crops at
   first, which must have time to come to maturity. This charge to take
   the foxes is, 1. A charge to particular believers to mortify their own
   corruptions, their sinful appetites and passions, which are as foxes,
   little foxes, that destroy their graces and comforts, quash good
   motions, crush good beginnings, and prevent their coming to perfection.
   Seize the little foxes, the first risings of sin, the little ones of
   Babylon (Ps. cxxxvii. 9), those sins that seem little, for they often
   prove very dangerous. Whatever we find a hindrance to us in that which
   is good we must put away. 2. A charge to all in their places to oppose
   and prevent the spreading of all such opinions and practices as tend to
   corrupt men's judgments, debauch their consciences, perplex their
   minds, and discourage their inclinations to virtue and piety.
   Persecutors are foxes (Luke xiii. 32); false prophets are foxes, Eze.
   xiii. 4. Those that sow the tares of heresy or schism, and, like
   Diotrephes, trouble the peace of the church and obstruct the progress
   of the gospel, they are the foxes, the little foxes, which must not be
   knocked on the head (Christ came not to destroy men's lives), but
   taken, that they may be tamed, or else restrained from doing mischief.

   III. The believing profession which the church makes of her relation to
   Christ, and the satisfaction she takes in her interest in him and
   communion with him, v. 16. He had called her to rise and come away with
   him, to let him see her face and hear her voice; now this is her answer
   to that call, in which, though at present in the dark and at a
   distance,

   1. She comforts herself with the thoughts of the mutual interest and
   relation that were between her and her beloved: My beloved to me and I
   to him, so the original reads it very emphatically; the conciseness of
   the language speaks the largeness of her affection: "What he is to me
   and I to him may better be conceived than expressed." Note, (1.) It is
   the unspeakable privilege of true believers that Christ is theirs: My
   beloved is mine; this denotes not only propriety ("I have a title to
   him") but possession and tenure--"I receive from his fulness."
   Believers are partakers of Christ; they have not only an interest in
   him, but the enjoyment of him, are taken not only in the covenant, but
   into communion with him. All the benefits of his glorious undertaking,
   as Mediator, are made over to them. He is that to them which the world
   neither is nor can be, all that which they need and desire, and which
   will make a complete happiness for them. All he is is theirs, and all
   he has, all he has done, and all he is doing; all he has promised in
   the gospel, all he has prepared in heaven, all is yours. (2.) It is the
   undoubted character of all true believers that they are Christ's, and
   then, and then only, he is theirs. They have given their own selves to
   him (2 Cor. viii. 5); they receive his doctrine and obey his laws; they
   bear his image and espouse his interest; they belong to Christ. If we
   be his, his wholly, his only, his for ever, we may take the comfort of
   his being ours.

   2. She comforts herself with the thoughts of the communications of his
   grace to his people: He feeds among the lilies. When she wants the
   tokens of his favour to her in particular, she rejoices in the
   assurance of his presence with all believers in general, who are lilies
   in his eyes. He feeds among them, that is, he takes as much pleasure in
   them and their assemblies as a man does in his table or in his garden,
   for he walks in the midst of the golden candlesticks; he delights to
   converse with them, and to do them good.

   IV. The church's hope and expectation of Christ's coming, and her
   prayer grounded thereupon. 1. She doubts not but that the day will
   break and the shadows will flee away. The gospel-day will dawn, and the
   shadows of the ceremonial law will flee away. This was the comfort of
   the Old-Testament church, that, after the long night of that dark
   dispensation, the day-spring from on high would at length visit them,
   to give light to those that sit in darkness. When the sun rises the
   shades of the night vanish, so do the shadows of the day when the
   substance comes. The day of comfort will come after a night of
   desertion. Or it may refer to the second coming of Christ, and the
   eternal happiness of the saints; the shadows of our present state will
   flee away, our darkness and doubts, our griefs and all our grievances,
   and a glorious day shall dawn, a morning when the upright shall have
   dominion, a day that shall have no night after it. 2. She begs the
   presence of her beloved, in the mean time, to support and comfort her:
   "Turn, my beloved, turn to me, come and visit me, come and relieve me,
   be with me always to the end of the age. In the day of my extremity,
   make haste to help me, make no long tarrying. Come over even the
   mountains of division, interposing time and days, with some gracious
   anticipations of that light and love." 3. She begs that he would not
   only turn to her for the present, but hasten his coming to fetch her to
   himself. "Even so, come, Lord Jesus, come quickly. Though there be
   mountains in the way, thou canst, like a roe, or a young hart, step
   over them with ease. O show thyself to me, or take me up to thee."
     __________________________________________________________________

S O N G   O F   S O L O M O N.

  CHAP. III.

   In this chapter, I. The church gives an account of a sore trial
   wherewith she was exercised through the withdrawing of her beloved from
   her, the pains she was at before she recovered the comfortable sense of
   his favour again, and the resolution she took, when she did recover it,
   not to lose it again, as she had done through her own carelessness,
   ver. 1-5. II. The daughters of Jerusalem admire the excellencies of the
   church, ver. 6. III. The church admires Jesus Christ under the person
   of Solomon, his bed, and the life-guards about it (ver. 7, 8), his
   chariot, ver. 9, 10. She calls upon the daughters of Zion, who were
   admiring her, to admire him rather, especially as he appeared on his
   coronation day and the day of his nuptials, ver. 11.

The Love of the Church to Christ.

   1 By night on my bed I sought him whom my soul loveth: I sought him,
   but I found him not.   2 I will rise now, and go about the city in the
   streets, and in the broad ways I will seek him whom my soul loveth: I
   sought him, but I found him not.   3 The watchmen that go about the
   city found me: to whom I said, Saw ye him whom my soul loveth?   4 It
   was but a little that I passed from them, but I found him whom my soul
   loveth: I held him, and would not let him go, until I had brought him
   into my mother's house, and into the chamber of her that conceived me.
     5 I charge you, O ye daughters of Jerusalem, by the roes, and by the
   hinds of the field, that ye stir not up, nor awake my love, till he
   please.

   God is not wont to say to the seed of Jacob, Seek you me in vain; and
   yet here we have the spouse for a great while seeking her beloved in
   vain, but finding him at last, to her unspeakable satisfaction. It was
   hard to the Old-Testament church to find Christ in the ceremonial law,
   and the types and figures which then were of good things to come. Long
   was the consolation of Israel looked for before it came. The watchman
   of that church gave little assistance to those who enquired after him;
   but at length Simeon had him in his arms whom his soul loved. It is
   applicable to the case of particular believers, who often walk in
   darkness a great while, but at even time it shall be light, and those
   that seek Christ to the end shall find him at length. Observe,

   I. How the spouse sought him in vain upon her bed (v. 1); when she was
   up and looking about her, grace in act and exercise, though her beloved
   was withdrawn, yet she could see him at a distance (ch. ii. 8), but now
   it was otherwise. She still continued her affection to him, still it
   was he whom her soul loved, that bond of the covenant still continued
   firm. "Though he slay me, I will trust in him; though he leave me, I
   will love him. When I have him not in my arms, I have him in my heart."
   But she wanted the communion she used to have with him, as David when
   he thirsted for God, for the living God. She sought him, but, 1. It was
   by night on her bed; it was late and lazy seeking. Her understanding
   was clouded; it was by night, in the dark. Her affections were chilled,
   it was on her bed half asleep. The wise virgins slumbered in the
   absence of the bridegroom. It was a dark time with the believer; she
   saw not her signs, and yet she sought them. Those whose souls love
   Jesus Christ will continue to seek him even in silence and solitude:
   their reins instruct them to do so, even in the night season. 2. She
   failed in her endeavour. Sometimes he is found of those that seek him
   not (Isa. lxv. 1), but here he is not found of one that sought him,
   either for punishment of her corruptions, her slothfulness and security
   (we miss of comfort because we do not seek it aright), or for the
   exercises of grace, her faith and patience, to try whether she will
   continue seeking. The woman of Canaan sought Christ, and found him not
   at first, that she might find him, at length, so much the more to her
   honour and comfort.

   II. How she had sought him in vain abroad, v. 2. She had made trial of
   secret worship, and had gone through the duties of the closet, had
   remembered him on her bed and meditated on him in the night-watches
   (Ps. lxiii. 6), but she did not meet with comfort. My sore ran in the
   night, and then I remembered God and was troubled, Ps. lxxvii. 2, 3.
   And yet she is not driven off by the disappointment from the use of
   further means; she resolves, "I will rise now; I will not lie here if I
   cannot find my beloved here, nor be content if he be withdrawn. I will
   rise now without delay, and seek him immediately, lest he withdraw
   further from me." Those that would seek Christ so as to find him must
   lose no time. "I will rise out of a warm bed, and go out in a cold dark
   night, in quest of my beloved." Those that see Christ must not startle
   at difficulties. "I will rise, and go about the city, the holy city, in
   the streets, and the broad-ways;" for she knew he was not to be found
   in any blind by-ways. We must seek in the city, in Jerusalem, which was
   a type of the gospel-church. The likeliest place to find Christ is in
   the temple (Luke ii. 46), in the streets of the gospel-church, in holy
   ordinances, where the children of Zion pass and repass at all hours.
   She had a good purpose when she said, I will arise now, but the good
   performance was all in all. She arose, and sought him (those that are
   in pursuit of Christ, the knowledge of him and communion with him, must
   turn every stone, seek every where), and yet she found him not; she was
   still unsatisfied, uneasy, as Job, when he looked on all sides, but
   could not perceive any tokens of the divine favour (Job xxiii. 8, 9),
   and the Psalmist often, when he complained that God hid his face from
   him, Ps. lxxxviii. 14. We may be in the way of our duty and yet may
   miss the comfort, for the wind bloweth where it listeth. How heavy is
   the accent on this repeated complaint: I sought him, but I found him
   not! like that of Mary Magdalen, They have taken away my Lord, and I
   know not where they have laid him, John xx. 13.

   III. How she enquired of the watchmen concerning him, v. 3. In the
   night the watchmen go about the city, for the preservation of its peace
   and safety, to guide and assist the honest and quiet, as well as to be
   a check upon those that are disorderly; these met her in her walks, and
   she asked them if they could give her any tidings of her beloved. In
   the streets and broad-ways of Jerusalem she might meet with enough to
   divert her from her pursuit and to entertain her, though she could not
   meet her beloved; but she regards none in comparison with him. Gracious
   souls press through crowds of other delights and contentments in
   pursuit of Christ, whom they prefer before their chief joy. Mary
   Magdalen sees angels in the sepulchre, but that will not do unless she
   see Jesus. Saw you him whom my soul loveth? Note, We must evince the
   sincerity of our love to Christ by our solicitous enquiries after him.
   The children of the bride-chamber will mourn when the bridegroom is
   taken away (Matt. ix. 15), especially for the sin which provoked him to
   withdraw; and, if we do so, we shall be in care to recover the sense of
   his favour and diligent and constant in the use of proper means in
   order thereunto. We must search the scriptures, be much in prayer, keep
   close to ordinances, and all with this upon our heart, Saw you him whom
   my soul loveth? Those only who have seen Christ themselves are likely
   to direct others to a sight of him. When the Greeks came to worship at
   the feast they applied to Philip, with such an address as this of the
   spouse to the watchmen, Sir, we would see Jesus, John xii. 21.

   IV. How she found him at last, v. 4. She passed from the watchmen as
   soon as she perceived they could give her no tidings of her beloved;
   she would not stay with them, because he was not among them, but went
   on seeking, for (as Ainsworth observes) the society neither of
   brethren, nor of the church, nor of ministers, can comfort the
   afflicted conscience unless Christ himself be apprehended by faith. But
   soon after she parted from the watchmen she found him whom she sought,
   and then called him him whom my soul loveth, with as much delight as
   before with desire. Note, Those that continue seeking Christ shall find
   him at last, and when perhaps they were almost ready to despair of
   finding him. See Ps. xlii. 7, 8; lxxvii. 9, 10; Isa. liv. 7, 8.
   Disappointments must not drive us away from gracious pursuits. Hold
   out, faith and patience; the vision is for an appointed time, and,
   though the watchman can give us no account of it, at the end it shall
   itself speak and not lie; and the comfort that comes in after long
   waiting, in the use of means, will be so much the sweeter at last.

   V. How close she kept to him when she had found him. She is now as much
   in fear of losing him as before she was in care to find him: I held
   him, held him fast, as the women, when they met with Christ after his
   resurrection, held him by the feet, and worshipped him, Matt. xxviii.
   9. "I would not let him go. Not only, I would never do any thing to
   provoke him to depart, but I would by faith and prayer prevail with him
   to stay, and by the exercise of grace preserve inward peace." Those
   that know how hard comfort is come by, and how dearly it is bought,
   will be afraid of forfeiting it and playing it away, and will think
   nothing too much to do to keep it safe. Non minor est virtus quam
   quærere parta tueri--As much is implied in securing our acquisitions as
   in making them. Those that have laid hold on wisdom must retain her,
   Prov. iii. 18. Those that hold Christ fast in the arms of faith and
   love shall not let him go; he will abide with them.

   VI. How desirous she was to make others acquainted with him: "I brought
   him to my mother's house, that all my relations, all who are dear to
   me, might have the benefit of communion with him." When Zaccheus found
   Christ, or rather was found of him, salvation came to his house, Luke
   xix. 9. Wherever we find Christ we must take him home with us to our
   houses, especially to our hearts. The church is our mother, and we
   should be concerned for her interests, that she may have Christ present
   with her and be earnest in prayer for his presence with his people and
   ministers always. Those that enjoy the tokens of Christ's favour to
   their own souls should desire that the church, and all religious
   assemblies in their public capacity, might likewise enjoy the tokens of
   his favour.

   VII. What care she was in that no disturbance might be given him (v.
   5); she repeats the charge she had before given (ch. ii. 7) to the
   daughters of Jerusalem not to stir up or awake her love. When she had
   brought him into her mother's house, among her sisters, she gives them
   a strict charge to keep all quiet and in good order, to be very
   observant of him, careful to please him, and afraid of offending him.
   The charge given to the church in the wilderness concerning the angel
   of the covenant, who was among them, explains this. Exod. xxiii. 21,
   Beware of him and obey his voice; provoke him not. See that none of you
   stir out of your places, lest you disturb him, but with quietness work
   and mind your own business; make no noise; let all clamour and
   bitterness be put far from you, for that grieves the Holy Spirit of
   God, Eph. iv. 30, 31. Some make this to be Christ's charge to the
   daughters of Jerusalem not to disturb or disquiet his church, nor
   trouble the minds of the disciples; for Christ is very tender of the
   peace of his church, and all the members of it, even the little ones;
   and those that trouble them shall bear their judgment, Gal. v. 10.

The Love of the Church to Christ.

   6 Who is this that cometh out of the wilderness like pillars of smoke,
   perfumed with myrrh and frankincense, with all powders of the merchant?

   These are the words of the daughters of Jerusalem, to whom the charge
   was given, v. 5. They had looked shily upon the bride because she was
   black (ch. i. 6); but now they admire her, and speak of her with great
   respect: Who is this? How beautiful she looks! Who would have expected
   such a comely and magnificent person to come out of the wilderness? As,
   when Christ rode in triumph into Jerusalem, they said, Who is this? And
   of the accession of strangers to the church she herself says, with
   wonder (Isa. xlix. 21), Who has begotten me these? 1. This is
   applicable to the Jewish church, when, after forty years' wandering in
   the wilderness, they came out of it, to take a glorious possession of
   the land of promise; and this may very well be illustrated by what
   Balaam said of them at that time, when they ascended out of the
   wilderness like pillars of smoke, and he stood admiring them: From the
   top of the rocks I see him. How goodly are thy tents, O Jacob! Num.
   xxiii. 9; xxiv. 5. 2. It is applicable to any public deliverance of the
   church of God, as particularly of Babylon, the Old-Testament and the
   New-Testament Babylon; then the church is like pillars of smoke,
   ascending upwards in devout affections, the incense of praise, from
   which, as from Noah's sacrifice, God smells a sweet savour; then she is
   amiable in the eyes of her friends, and her enemies too cannot but have
   a veneration for her, and worship at her feet, knowing that God has
   loved her, Rev. iii. 9. Sometimes the fear of the Jews was upon their
   neighbours, when they saw that God was with them of a truth, Esth.
   viii. 17. 3. It is applicable to the recovery of a gracious soul out of
   a state of desertion and despondency. (1.) She ascends out of the
   wilderness, the dry and barren land, where there is no way, where there
   is no water, where travellers are still in want and ever at a loss;
   here a poor soul may long be left to wander, but shall come up, at
   last, under the conduct of the Comforter. (2.) She comes up like
   pillars of smoke, like a cloud of incense ascending from the altar or
   the smoke of the burnt-offerings. This intimates a fire of pious and
   devout affections in the soul, whence this smoke arises, and the
   mounting of the soul heaven-ward in this smoke (as Judges xiii. 20),
   the heart lifted up to God in the heavens, as the sparks fly upward.
   Christ's return to the soul gives life to its devotion, and its
   communion with God is most reviving when it ascends out of a
   wilderness. (3.) She is perfumed with myrrh and frankincense. She is
   replenished with the graces of God's Spirit, which are as sweet spices,
   or as the holy incense, which, being now kindled by his gracious
   returns, sends forth a very fragrant smell. Her devotions being now
   peculiarly lively, she is not only acceptable to God, but amiable in
   the eyes of others also, who are ready to cry out with admiration, Who
   is this? What a monument of mercy is this! The graces and comforts with
   which she is perfumed are called the powders of the merchant, for they
   are far-fetched and dear-bought, by our Lord Jesus, that blessed
   merchant, who took a long voyage, and was at vast expense, no less than
   that of his own blood, to purchase them for us. They are not the
   products of our own soil, nor the growth of our own country; no, they
   are imported from the heavenly Canaan, the better country.

The Love of the Church to Christ.

   7 Behold his bed, which is Solomon's; threescore valiant men are about
   it, of the valiant of Israel.   8 They all hold swords, being expert in
   war: every man hath his sword upon his thigh because of fear in the
   night.   9 King Solomon made himself a chariot of the wood of Lebanon.
     10 He made the pillars thereof of silver, the bottom thereof of gold,
   the covering of it of purple, the midst thereof being paved with love,
   for the daughters of Jerusalem.   11 Go forth, O ye daughters of Zion,
   and behold king Solomon with the crown wherewith his mother crowned him
   in the day of his espousals, and in the day of the gladness of his
   heart.

   The daughters of Jerusalem stood admiring the spouse and commending
   her, but she overlooks their praises, is not puffed up with them, but
   transfers all the glory to Christ, and directs them to look off from
   her to him, recommends him to their esteem, and sets herself to applaud
   him. Here he is three times called Solomon, and we have that name but
   three times besides in all this song, ch. i. 5; viii. 11, 12. It is
   Christ that is here meant, who is greater than Solomon, and of whom
   Solomon was an illustrious type for his wisdom and wealth, and
   especially his building the temple.

   Three things she admires him for:--

   I. The safety of his bed (v. 7): Behold his bed, even Solomon's, very
   rich and fine; for such the curtains of Solomon were. His bed, which is
   above Solomon's, so some read it. Christ's bed, though he had not where
   to lay his head, is better than Solomon's best bed. The church is his
   bed, for he has said of it. This is my rest for ever; here will I
   dwell. The hearts of believers are his bed, for he lies all night
   between their breasts, Eph. iii. 17. Heaven is his bed, the rest into
   which he entered when he had done his work. Or it may be meant of the
   sweet repose and satisfaction which gracious souls enjoy in communion
   with him; it is called his bed, because, though we are admitted to it,
   and therefore it is called our bed (ch. i. 16), yet it is his peace
   that is our rest, John xiv. 27. I will give you rest, Matt. xi. 28. It
   is Solomon's bed, whose name signifies peace, because in his days Judah
   and Israel dwelt safely under their vines and fig-trees. That which she
   admires his bed for is the guard that surrounded it. Those that rest in
   Christ not only dwell at ease (many do so who yet are in the greatest
   danger) but they dwell in safety. Their holy serenity is under the
   protection of a holy security. This bed had threescore valiant men
   about it, as yeomen of the guard, or the band of gentlemen-pensioners;
   they are of the valiant of Israel, and a great many bold and brave men
   David's reign had produced. The life-guard men are well armed: They all
   hold swords, and know how to hold them; they are expert in war, well
   skilled in all the arts of it. They are posted about the bed at a
   convenient distance. They are in a posture of defence, every man with
   his sword upon his thigh and his hand upon his sword, ready to draw
   upon the first alarm, and this because of fear in the night, because of
   the danger feared; for the lives of princes, even the wisest and best,
   as they are more precious, so they are more exposed, and require to be
   more guarded than the lives of common persons. Or, because of the fear
   of it, and the apprehension which the spouse may have of danger, these
   guards are set for her satisfaction, that she may be quiet from the
   fear of evil, which believers themselves are subject to, especially in
   the night, when they are under a cloud as to their spiritual state, or
   in any outward trouble more than ordinary. Christ himself was under the
   special protection of his Father in his whole undertaking. In the
   shadow of his hand he hid me (Isa. xlix. 2); he had legions of angels
   at his command. The church is well guarded; more are with her than
   against her. Lest any hurt this vineyard, God himself keeps it night
   and day (Isa. xxvii. 2, 3); particular believers, when they repose
   themselves in Christ and with him, though it may be night-time with
   them, and they may have their fears in the night, and yet safe, as safe
   as Solomon himself in the midst of his guards; the angels have a charge
   concerning them, ministers are appointed to watch for their souls, and
   they ought to be valiant men, expert in the spiritual warfare, holding
   the sword of the Spirit, which is the word of God, and having that girt
   upon their thigh, always ready to them for the silencing of the fears
   of God's people in the night. All the attributes of God are engaged for
   the safety of believers; they are kept as in a strong-hold by his power
   (1 Pet. i. 5), are safe in his name (Prov. xviii. 10), his peace
   protects those in whom it rules (Phil. iv. 7), and the effect of
   righteousness in them is quietness and assurance, Isa. xxxii. 17. Our
   danger is from the rulers of the darkness of this world, but we are
   safe in the armour of light.

   II. The splendour of his chariot, v. 9, 10. As Christ and believers
   rest in safety under a sufficient guard, so when they appear publicly,
   as kings in their coaches of state, they appear in great magnificence.
   This chariot was of Solomon's own contriving and making, the materials
   very rich, silver, and gold, and cedar, and purple. He made it for
   himself, and yet made it for the daughters of Jerusalem, to oblige
   them. Some by this chariot, or coach, or chaise (the word is nowhere
   else used in scripture), understand the human nature of Christ, in
   which the divine nature rode as in an open chariot. It was a divine
   workmanship (A body hast thou prepared me); the structure was very
   fine, but that which was at the bottom of it was love, pure love to the
   children of men. Others make it to represent the everlasting gospel, in
   which, as in an open chariot, Christ shows himself, and as in a chariot
   of war rides forth triumphantly, conquering and to conquer. The
   pillars, the seven pillars (Prov. ix. 1), are of silver, for the words
   of the Lord are as silver tried (Ps. xii. 6), nay, they are better than
   thousands of gold and silver. It is hung with purple, a princely
   colour; all the adornings of it are dyed in the precious blood of
   Christ, and that gives them this colour. But that which completes the
   glory of it is love; it is paved with love, it is lined with love, not
   love of strangers, as Solomon's was in the days of his defection, but
   love of the daughters of Jerusalem, a holy love. Silver is better than
   cedar, gold than silver, but love is better than gold, better than all,
   and it is put last, for nothing can be better than that. The gospel is
   all love. Mr. Durham applies it to the covenant of redemption, the way
   of our salvation, as it is contrived in the eternal counsel of God, and
   manifested to us in the scriptures. This is that work of Christ himself
   wherein the glory of his grace and love to sinners most eminently
   appears, and which makes him amiable and admirable in the eyes of
   believers. In this covenant love is conveyed to them, and they are
   carried in it to the perfection of love, and, as it were, ride in
   triumph. It is admirably framed and contrived, both for the glory of
   Christ and for the comfort of believers. It is well ordered in all
   things, and sure (2 Sam. xxiii. 5); it has pillars that cannot be
   shaken, it is made of the wood of Lebanon, which can never rot; the
   basis of it is gold, the most lasting metal; the blood of the covenant,
   that rich purple, is the cover of this chariot, by which believers are
   sheltered from the wind and storms of divine wrath, and the troubles of
   this world; but the midst of it, and that which is all in all in it, is
   love, that love of Christ which surpasses knowledge and the dimensions
   of which are immeasurable.

   III. The lustre of his royal person, when he appears in his greatest
   pomp, v. 11. Here observe,

   1. The call that is given to the daughters of Zion to acquaint
   themselves with the glories of king Solomon: Go forth, and behold him.
   The multitude of the spectators adds to the beauty of a splendid
   cavalcade. Christ, in his gospel, manifests himself. Let each of us add
   to the number of those that give honour to him, by giving themselves
   the satisfaction of looking upon him. Who should pay respects to Zion's
   king but Zion's daughters? They have reason to rejoice greatly when he
   comes, Zec. ix. 9. (1.) Behold him then. Look with pleasure upon Christ
   in his glory. Look upon him with an eye of faith, with a fixed eye.
   Here is a sight worth seeing; behold, and admire him, behold, and love
   him; look upon him, and know him again. (2.) Go forth and behold him;
   go off from the world, as those that see no beauty and excellency in it
   in comparison with what is to be seen in the Lord Jesus. Go out of
   yourselves, and let the light of his transcendent beauty put you out of
   conceit with yourselves. Go forth to the place where he is to be seen,
   to the street through which he passes, as Zaccheus.

   2. The direction that is given them to take special notice of that
   which they would not see every day, and that was his crown, either the
   crown of gold, adorned with jewels, which he wore on his coronation-day
   (Solomon's mother, Bathsheba, though she did not procure that for him,
   yet, by her seasonable interposal, she helped to secure it to him when
   Adonijah was catching at it), or the garland or crown of flowers and
   green tied with ribbons which his mother made for him, to adorn the
   solemnity of his nuptials. Perhaps Solomon's coronation day was his
   marriage-day, the day of his espousals, when the garland his mother
   crowned him with was added to the crown his people crowned him with.
   Applying this to Christ, it speaks, (1.) The many honours put upon him,
   and the power and dominion he is entrusted with: Go forth, and see king
   Jesus, with the crown wherewith his Father crowned him, when he
   declared him his beloved Son, in whom he was well-pleased, when he set
   him as King upon his holy hill of Zion, when he advanced him to his own
   right hand, and invested him with a sovereign authority, both in heaven
   and in earth, and put all things under his feet. (2.) The dishonour put
   upon him by his persecutors. Some apply it to the crown of thorns with
   which his mother, the Jewish church, crowned him on the day of his
   death, which was the day of his espousals to his church, when he loved
   it, and gave himself for it (Eph. v. 25); and it is observable that
   when he was brought forth wearing the crown of thorns Pilate said, and
   said it to the daughters of Zion, Behold the man. (3.) It seems
   especially to mean the honour done him by his church, as his mother,
   and by all true believers, in whose hearts he is formed, and of whom he
   has said, These are my mother, my sister, and brother, Matt. xii. 50.
   They give him the glory of his undertaking; to him is glory in the
   church, Eph. iii. 21. When believers accept of him as theirs, and join
   themselves to him in an everlasting covenant, [1.] It is his
   coronation-day in their souls. Before conversion they were crowning
   themselves, but then they begin to crown Christ, and continue to do so
   from that day forward. They appointed him their head; they bring every
   thought into obedience to him; they set up his throne in their hearts,
   and cast all their crowns at his feet. [2.] It is the day of his
   espousals, in which he betroths them to him for ever in lovingkindness
   and in mercies, joins them to himself in faith and love, and gives
   himself to them in the promises and all he has, to be theirs. Thou
   shalt not be for another, so will I also be for thee, Hos. iii. 3. And
   to him they are presented as chaste virgins. [3.] It is the day of the
   gladness of his heart; he is pleased with the honour that his people do
   him, pleased with the progress of his interest among them. Does Satan
   fall before them? In that hour Jesus rejoices in spirit, Luke x. 18,
   21. There is joy in heaven over repenting sinners; the family is glad
   when the prodigal son returns. Go forth and behold Christ's grace
   toward sinners, as his crown, his brightest glory.
     __________________________________________________________________

S O N G   O F   S O L O M O N.

  CHAP. IV.

   In this chapter, I. Jesus Christ, having espoused his church to himself
   (ch. iii. 11), highly commends her beauty in the several expressions of
   it, concluding her fair, all fair, ver. 1-5 and again, ver. 7. II. He
   retires himself, and invites her with him, from the mountains of terror
   to those of delight, ver. 6, 8. III. He professes his love to her and
   his delight in her affection to him, ver. 9-14. IV. She ascribes all
   she had that was valuable in her to him, and depends upon the continued
   influence of his grace to make her more and more acceptable to him,
   ver. 15, 16.

The Beauty of the Church.

   1 Behold, thou art fair, my love; behold, thou art fair; thou hast
   doves' eyes within thy locks: thy hair is as a flock of goats, that
   appear from mount Gilead.   2 Thy teeth are like a flock of sheep that
   are even shorn, which came up from the washing; whereof every one bear
   twins, and none is barren among them.   3 Thy lips are like a thread of
   scarlet, and thy speech is comely: thy temples are like a piece of a
   pomegranate within thy locks.   4 Thy neck is like the tower of David
   builded for an armoury, whereon there hang a thousand bucklers, all
   shields of mighty men.   5 Thy two breasts are like two young roes that
   are twins, which feed among the lilies.   6 Until the day break, and
   the shadows flee away, I will get me to the mountain of myrrh, and to
   the hill of frankincense.   7 Thou art all fair, my love; there is no
   spot in thee.

   Here is, I. A large and particular account of the beauties of the
   church, and of gracious souls on whom the image of God is renewed,
   consisting in the beauty of holiness. In general, he that is a
   competent judge of beauty, whose judgment, we are sure, is according to
   truth, and what all must subscribe to, he has said, Behold, thou art
   fair. She had commended him, and called all about her to take notice of
   his glories; and hereby she recommends herself to him, gains his
   favour, and, in return for her respects, he calls to all about him to
   take notice of her graces. Those that honour Christ he will honour, 1
   Sam. ii. 30.

   1. He does not flatter her, nor design hereby either to make her proud
   of herself or to court her praises of him; but, (1.) It is to encourage
   her under her present dejections. Whatever others thought of her, she
   was amiable in his eyes. (2.) It is to teach her what to value herself
   upon, not any external advantages (which would add nothing to her, and
   the want of which would deprive her of nothing that was really
   excellent), but upon the comeliness of grace which he had put upon her.
   (3.) It is to invite others to think well of her too, and to join
   themselves to her: "Thou art my love, thou lovest me and art beloved of
   me, and therefore thou art fair." All the beauty of the saints is
   derived from him, and they shine by reflecting his light; it is the
   beauty of the Lord our God that is upon us, Ps. xc. 17. She was
   espoused to him, and that made her beautiful. Uxor fulget radiis
   mariti--The spouse shines in her husband's rays. It it repeated, Thou
   art fair, and again, Thou art fair, denoting not only the certainty of
   it, but the pleasure he took in speaking of it.

   2. As to the representation here made of the beauty of the church, the
   images are certainly very bright, the shades are strong, and the
   comparisons bold, not proper indeed to represent any external beauty,
   for they were not designed to do so, but the beauty of holiness, the
   new man, the hidden man of the heart, in that which is not corruptible.
   Seven particulars are specified, a number of perfection, for the church
   is enriched with manifold graces by the seven spirits that are before
   the throne, Rev. i. 4; 1 Cor. i. 5, 7.

   (1.) Her eyes. A good eye contributes much to a beauty: Thou hast
   doves' eyes, clear and chaste, and often cast up towards heaven. It is
   not the eagle's eye, that can face the sun, but the dove's eye, a
   humble, modest, mournful eye, that is the praise of those whom Christ
   loves. Ministers are the church's eyes (Isa. lii. 8, thy watchmen shall
   see eye to eye); they must be like doves' eyes, harmless and
   inoffensive (Matt. x. 16), having their conversation in the world in
   simplicity and godly sincerity. Wisdom and knowledge are the eyes of
   the new man; they must be clear, but not haughty, not exercised in
   things too high for us. When our aims and intentions are sincere and
   honest, then we have doves' eyes, when we look not unto idols (Ezek.
   xviii. 6), but have our eyes ever towards the Lord, Ps. xxv. 15. The
   doves' eyes are within the locks, which area as a shade upon them, so
   that, [1.] They cannot fully see. As long as we are here in this world
   we know but in part, for a hair hangs in our eyes; we cannot order our
   speech by reason of darkness; death will shortly cut those locks, and
   then we shall see all things clearly. [2.] They cannot be fully seen,
   but as the stars through the thin clouds. Some make it to intimate the
   bashfulness of her looks; she suffers not her eyes to wander, but
   limits them with her locks.

   (2.) Her hair; it is compared to a flock of goats, which looked white,
   and were, on the top of the mountains, like a fine head of hair; and
   the sight was more pleasant to the spectator because the goats have not
   only gravity from their beards, but they are comely in going (Prov.
   xxx. 29), but it was most pleasant of all to the owner, much of whose
   riches consisted in his flocks. Christ puts a value upon that in the
   church, and in believers, which others make no more account of than of
   their hair. He told his disciples that the very hairs of their head
   were all numbered, as carefully as men number their flocks (Matt. x.
   30), and that not a hair of their head should perish, Luke xxi. 18.
   Some by the hair here understand the outward conversation of a
   believer, which ought to be comely, and decent, and agreeable to the
   holiness of the heart. The apostle opposes good works, such as become
   the professors of godliness, to the plaiting of the hair, 1 Tim. ii. 9,
   10. Mary Magdalen's hair was beautiful when she wiped the feet of
   Christ with it.

   (3.) Her teeth, v. 2. Ministers are the church's teeth; like nurses,
   they chew the meat for the babes of Christ. The Chaldee paraphrase
   applies it to the priests and Levites, who fed upon the sacrifices as
   the representatives of the people. Faith, by which we feed upon Christ,
   meditation, by which we ruminate on the word and chew the cud upon what
   we have heard, in order to the digesting of it, are the teeth of the
   new man. These are here compared to a flock of sheep. Christ called his
   disciples and ministers a little flock. It is the praise of teeth to be
   even, to be white, and kept clean, like sheep from the washing, and to
   be firm and well fixed in the gums, and not like sheep that cast their
   young; for so the word signifies which we translate barren. It is the
   praise of ministers to be even in mutual love and concord, to be pure
   and clean from all moral pollutions, and to be fruitful, bringing forth
   souls to Christ, and nursing his lambs.

   (4.) Her lips; these are compared to a thread of scarlet, v. 3. Red
   lips are comely, and a sign of health, as the paleness of the lips is a
   sign of faintness and weakness; her lips were the colour of scarlet,
   but thin lips, like a thread of scarlet. The next words explain it: Thy
   speech is comely, always with grace, good, and to the use of edifying,
   which adds much to the beauty of a Christian. When we praise God with
   our lips, and with the mouth make confession of him to salvation, then
   they are as a thread of scarlet. All our good works and good words must
   be washed in the blood of Christ, dyed like the scarlet thread, and
   then, and not till then, they are acceptable to God. The Chaldee
   applies it to the chief priest, and his prayers for Israel on the day
   of atonement.

   (5.) Her temples, or cheeks, which are here compared to a piece of a
   pomegranate, a fruit which, when cut in two, has rich veins or specks
   in it, like a blush in the face. Humility and modesty, blushing to lift
   up our faces before God, blushing at the remembrance of sin and in a
   sense of our unworthiness of the honour put upon us, will beautify us
   very much in the eyes of Christ. The blushes of Christ's bride are
   within her locks, which intimates (says Mr. Durham) that she blushes
   when no other sees, and for that which none sees but God and
   conscience; also that she seeks not to proclaim her humility, but
   modestly covers that too; yet the evidences of all these, in a tender
   walk, appear and are comely.

   (6.) Her neck; this is here compared to the tower of David, v. 4. This
   is generally applied to the grace of faith, by which we are united to
   Christ, as the body is united to the head by the neck; this is like the
   tower of David, furnishing us with weapons of war, especially bucklers
   and shields, as the soldiers were supplied with them out of that tower,
   for faith is our shield (Eph. vi. 16): those that have it never want a
   buckler, for God will compass them with his favour as with a shield.
   When this neck is like a tower, straight, and stately, and strong, a
   Christian goes on in his way, and works with courage and magnanimity,
   and does not hang a drooping head, and he does when faith fails. Some
   make the shields of the mighty men, that are here said to hang up in
   the tower of David, to be the monuments of the valour of David's
   worthies. Their shields were preserved, to keep in remembrance them and
   their heroic acts, intimating that it is a great encouragement to the
   saints to hold up their heads, to see what great things the saints in
   all ages have accomplished and won by faith. In Heb. xi. we have the
   shields of the mighty men hung up, the exploits of believers and the
   trophies of their victories.

   (7.) Her breasts; these are like two young roes that are twins, v. 5.
   The church's breasts are both for ornament (Ezek. xvi. 7) and for use;
   they are the breasts of her consolation ( Isa. lxvi. 11), as she is
   said to suck the breasts of kings, Isa. lx. 16. Some apply these to the
   two Testaments; others to the two sacraments, the seals of the covenant
   of grace; others to ministers, who are to be spiritual nurses to the
   children of God and to give out to them the sincere milk of the word,
   that they may grow thereby, and, in order to that, are themselves to
   feed among the lilies where Christ feeds (ch. ii. 16), that they may be
   to the babes of the church as full breasts. Or the breasts of a
   believer are his love to Christ, which he is pleased with, as a tender
   husband is with the affections of his wife, who is therefore said to be
   to him as the loving hind and the pleasant roe, because her breasts
   satisfy him at all times, Prov. v. 19. This includes also his edifying
   others and communicating grace to them, which adds much to a
   Christian's beauty.

   II. The bridegroom's resolution hereupon to retire to the mountain of
   myrrh (v. 6) and there to make his residence. This mountain of myrrh is
   supposed to signify Mount Moriah, on which the temple was built, where
   incense was daily burnt to the honour of God. Christ was so pleased
   with the beauty of his church that he chose this to be his rest for
   ever; here he will dwell till the day break and the shadows flee away.
   Christ's parting promise to his disciples, as the representatives of
   the church, answer to this: Lo, I am with you always, even to the end
   of the world. Where the ordinances of God are duly administered there
   Christ will be, and there we must meet him at the door of the
   tabernacle of meeting. Some make these to be the words of the spouse,
   either modestly ashamed of the praises given her, and willing to get
   out of the hearing of them, or desirous to be constant to the holy
   hill, not doubting but there to find suitable and sufficient succour
   and relief in all her straits, and there to cast anchor, and wish for
   the day, which, at the time appointed, would break and the shadows flee
   away. The holy hill (as some observe) is here called both a mountain of
   myrrh, which is bitter, and a hill of frankincense, which is sweet, for
   there we have occasion both to mourn and rejoice; repentance is a
   bitter sweet. But in heaven it will be all frankincense, and no myrrh.
   Prayer is compared to incense, and Christ will meet his praying people
   and will bless them.

   III. His repeated commendation of the beauty of the spouse (v. 7): Thou
   art all fair, my love. He had said (v. 1), Thou art fair; but here he
   goes further, and, in review of the particulars, as of those of the
   creation, he pronounces all very good: "Thou art all fair, my love;
   thou art all over beautiful, and there is nothing amiss in thee, and
   thou hast all beauties in thee; thou art sanctified wholly in every
   part; all things have become new (2 Cor. v. 17); there is not only a
   new face and a new name, but a new man, a new nature; there is no spot
   in thee, as far as thou art renewed." The spiritual sacrifices must be
   without blemish. There is no spot but such as is often the spot of
   God's children, none of the leopard's spots. The church, when Christ
   shall present it to himself a glorious church, will be altogether
   without spot or wrinkle, Eph. v. 27.

The Love of Christ to the Church.

   8 Come with me from Lebanon, my spouse, with me from Lebanon: look from
   the top of Amana, from the top of Shenir and Hermon, from the lions'
   dens, from the mountains of the leopards.   9 Thou hast ravished my
   heart, my sister, my spouse; thou hast ravished my heart with one of
   thine eyes, with one chain of thy neck.   10 How fair is thy love, my
   sister, my spouse! how much better is thy love than wine! and the smell
   of thine ointments than all spices!   11 Thy lips, O my spouse, drop as
   the honeycomb: honey and milk are under thy tongue; and the smell of
   thy garments is like the smell of Lebanon.   12 A garden inclosed is my
   sister, my spouse; a spring shut up, a fountain sealed.   13 Thy plants
   are an orchard of pomegranates, with pleasant fruits; camphire, with
   spikenard,   14 Spikenard and saffron; calamus and cinnamon, with all
   trees of frankincense; myrrh and aloes, with all the chief spices:

   These are still the words of Christ to his church, expressing his great
   esteem of her and affection to her, the opinion he had of her beauty
   and excellency, the desire he had of, and the delight he had in, her
   converse and society. And so ought men to love their wives as Christ
   loves the church, and takes pleasure in it as if it were spotless and
   had no fault, when yet it is compassed with infirmity. Now, observe
   here,

   I. The endearing names and titles by which he calls her, to express his
   love to her, to assure her of it, and to engage and excite her love to
   him. Twice here he calls her My spouse (v. 8, 11) and three times My
   sister, my spouse, v. 9, 10, 12. Mention was made (ch. iii. 11) of the
   day of his espousals, and, after that, she is called his spouse, not
   before. Note, There is a marriage-covenant between Christ and his
   church, between Christ and every true believer. Christ calls his church
   his spouse, and his calling her so makes her so. "I have betrothed thee
   unto me for ever; and, as the bridegroom rejoices over the bride, so
   shall thy God rejoice over thee." He is not ashamed to own the
   relation, but, as becomes a kind and tender husband, he speaks
   affectionately to her, and calls her his spouse, which cannot but
   strongly engage her to be faithful to him. Nay, because no one relation
   among men is sufficient to set forth Christ's love to his church, and
   to show that all this must be understood spiritually, he owns her in
   two relations, which among men are incompatible, My sister, my spouse.
   Abraham's saying of Sarah, She is my sister, was interpreted as a
   denying of her to be his wife; but Christ's church is to him both a
   sister and a spouse, as Matt. xii. 50, a sister and mother. His calling
   her sister is grounded upon his taking our nature upon him in his
   incarnation, and his making us partakers of his nature in our
   sanctification. He clothed himself with a body (Heb. ii. 14), and he
   clothes believers with his Spirit (1 Cor. vi. 17), and so they become
   his sisters. They are children of God his Father (2 Cor. vi. 18) and so
   they become his sisters; he that sanctifies, and those that are
   sanctified, are all of one (Heb. ii. 11); and he owns them, and loves
   them, as his sisters.

   II. The gracious call he gives her to come along with him as a faithful
   bride, that must forget her own people and her father's house, and
   leave all to cleave to him. Ubi tu Caius, ibi ego Caia--Where thou
   Caius art, I Caia will be. Come with me from Lebanon, v. 8.

   1. It is a precept; so we take it, like that (ch. ii. 10, 13), Rise up,
   and come away. All that have by faith come to Christ must come with
   Christ, in holy obedience to him and compliance with him. Being joined
   to him, we must walk with him. This is his command to us daily: "Come
   with me, my spouse; come with me to God as a Father; come with me
   onward, heavenward; come forward with me; come up with me; come with me
   from Lebanon, from the top of Amana, from the lions' dens." These
   mountains are to be considered, (1.) As seemingly delightful places.
   Lebanon is called that goodly mountain, Deut. iii. 25. We read of the
   glory of Lebanon (Isa. xxxv. 2) and its goodly smell, Hos. xiv. 6. We
   read of the pleasant dew of Hermon (Ps. cxxxiii. 3) and the joy of
   Hermon (Ps. lxxxix. 12); and we may suppose the other mountains here
   mentioned to be pleasant ones, and so this is Christ's call to his
   spouse to come off from the world, all its products, all its pleasures,
   to sit loose to all the delights of sense. All those must do so that
   would come with Christ; they must take their affections off from all
   present things; yea, though they be placed at the upper end of the
   world, on the top of Amana and the top of Shenir, though they enjoy the
   highest satisfactions the creature can propose to give, yet they must
   come away from them all, and live above the tops of the highest hills
   on earth, that they may have their conversation in heaven. Come from
   those mountains, to go along with Christ to the holy mountain, the
   mountain of myrrh, v. 6. Even while we have our residence on these
   mountains, yet we must look for them, look above them. Shall we lift up
   our eyes to the hills? No; our help comes from the Lord, Ps. cxxi. 1,
   2. We must look beyond them, to the things that are not seen (as these
   high hills are), that are eternal. From the tops of Shenir and Hermon,
   which were on the other side Jordan, as from Pisgah, they could see the
   land of Canaan; from this world we must look forward to the better
   country. (2.) They are to be considered as really dangerous. These
   hills indeed are pleasant enough, but there are in them lions' dens;
   they are mountains of the leopards, mountains of prey, though they seem
   glorious and excellent, Ps. lxxvi. 4. Satan, that roaring lion, in the
   prince of this world; in the things of it he lies in wait to devour. On
   the tops of these mountains there are many dangerous temptations to
   those who would take up their residence in them; and therefore come
   with me from them; let us not set our hearts upon the things of this
   world, and then they can do us no hurt. Come with me from the temples
   of idolaters, and the societies of wicked people (so some understand
   it); come out from among them, and be you separate. Come from under the
   dominion of your own lusts, which are as lions and leopards, fierce
   upon us, and making us fierce.

   2. It may be taken as a promise: Thou shalt come with me from Lebanon,
   from the lions' dens; that is, (1.) "Many shall be brought home to me,
   as living members of the church, from every point, from Lebanon in the
   north, Amana in the west, Hermon in the east, Shenir in the south, from
   all parts, to sit down with Abraham, Isaac, and Jacob," Matt. viii. 11.
   See Isa. xlix. 11, 12. Some from the tops of these mountains, some of
   the great men of this world, shall give themselves to Christ. (2.) The
   church shall be delivered from her persecutors, in due time; though now
   she dwells among lions (Ps. lvii. 4), Christ will take her with himself
   from among their dens.

   III. The great delight Christ takes in his church and in all believers.
   He delights in them,

   1. As in an agreeable bride, adorned for her husband (Rev. xxi. 2), who
   greatly desires her beauty, Ps. xlv. 11. No expressions of love can be
   more passionate than these here, in which Christ manifests his
   affection to his church; and yet that great proof of his love, his
   dying for it, that he might present it to himself a glorious church,
   goes far beyond them all. A spouse so dearly bought and paid for could
   not but be dearly loved. Such a price being given for her, a high value
   must needs be put upon her accordingly; and both together may well set
   us a wondering at the height and depth, and length and breadth, of the
   love of Christ, which surpasses knowledge, that love in which he gave
   himself for us and gives himself to us. Observe, (1.) How he is
   affected towards his spouse: Thou hast ravished my heart; the word is
   used only here. Thou hast hearted me, or Thou has unhearted me. New
   words are coined to express the inexpressibleness of Christ's
   surprising love to his church; and the strength of that love is set
   forth by that which is a weakness in men, the being so much in love
   with one object as to be heartless to every thing else. This may refer
   to that love which Christ had to the chosen remnant, before the worlds
   were, when his delights were with the sons of men (Prov. viii. 31),
   that first love, which brought him from heaven to earth, to seek and
   save them at such vast expense, yet including the complacency he takes
   in them when he has brought them to himself. Note, Christ's heart is
   upon his church; so it has appeared all along. His treasure is in it;
   it is his peculiar treasure (Exod. xix. 5); and therefore there his
   heart is also. "Never was love like unto the love of Christ, which made
   him even mindless of himself, when he emptied himself of his glory, and
   despised all shame and pain, for our sakes. The wound of love towards
   us, which he had from eternity in himself, made him neglect all the
   wounds and reproaches of the cross;" so Bishop Reynolds. Thus let us
   love him. (2.) What it is that thus affects him with delight. [1.] The
   regard she has to him: Thou hast ravished my heart with one of thy
   eyes, those doves' eyes, clear and chaste (which were commended, v. 1),
   with one glance of those eyes. Christ is wonderfully pleased with those
   that look unto him as their Saviour, and through the eye of faith dart
   their affections to him, above any rival whatsoever, and whose eyes are
   ever towards him; he is soon aware of the first look of a soul towards
   him and meets it with his favours. [2.] The ornaments she has from him,
   that is, the obedience she yields to him, for that is the chain of her
   neck, the graces that enrich her soul, which are connected as links in
   chain, the exercise of these graces in a conversation which adorns both
   herself and the doctrine of Jesus Christ, which she professes to
   believe (as a gold chain is an ornament to persons of quality), and an
   entire submission to the commanding power of his love. Having shaken
   off the bands of our neck, by which we were tied to this world (Isa.
   lii. 2), and the yoke of our transgressions, we are bound with the
   cords of love, as chains of gold, to Jesus Christ, and our necks are
   brought under his sweet and easy yoke, to drawn in it. This recommends
   us to Jesus Christ, for this is that true wisdom which, in his account,
   is an ornament of grace unto the head and chains about the neck, Prov.
   i. 9. [3.] The affection she has for him: How fair is thy love! how
   beautiful is it! Not only thy love itself, but all the fruits and
   products of it, its working in the heart, its works in the life. How
   well does it become a believer thus to love Christ, and what a pleasure
   does Christ take in it! Nothing recommends us to Christ as this does.
   How much better is thy love than wine, than all the wine that was
   poured out to the Lord in the drink-offerings! Hence the fruit of the
   vine is said to cheer God and man, Judges ix. 13. She had said of
   Christ's love, It is better than wine (ch. i. 2), and now Christ says
   so of hers; there is nothing lost by praising Christ, nor will he be
   behindhand with his friends in kindness. [4.] The ointments, the odours
   wherewith she is perfumed, the gifts and graces of the Spirit, her good
   works, which are an odour of a sweet smell, a sacrifice acceptable,
   well-pleasing to God, Phil. iv. 18. The smell of thy ointment is better
   than all spices, such as the queen of Sheba presented to Solomon,
   camel-loads of them (1 Kings x. 2), or, rather, than all the spices
   that were used in compounding the holy incense which was burned daily
   on the golden altar. Love and obedience to God are more pleasing to
   Christ than sacrifice or incense. The smell of her garments too, the
   visible profession she makes of religion, and relation to Christ,
   before men, and wherein she appears to the world, this is very grateful
   to Christ, as the smell of Lebanon. Christ having put upon his spouse
   the white raiment of his own righteousness (Rev. iii. 18), and the
   righteousness of saints (Rev. xix. 8), and this perfumed with holy joy
   and comfort, he is well pleased with it. [5.] Her words, both in her
   devotion to God and her discourses with men (v. 11): Thy lips O my
   spouse! drop as the honeycomb, drop that which is very sweet, and drop
   it freely and plentifully. If what God speaks to us be sweeter to us
   than the honey and the honeycomb (Ps. xix. 10), what we say to him in
   prayer and praise shall also be pleasing to him: Sweet is thy voice.
   And if out of a good treasure in the heart we bring forth good things,
   if our speech be always with grace, if our lips use knowledge aright,
   if they disperse knowledge, they then, in Christ's account, even drop
   the honeycomb, out-drop it. Honey and milk (the two staple commodities
   of Canaan) are under thy tongue; that is, in thy heart, not only
   reserved there for thy own use as a sweet morsel for thyself, but ready
   there for the use of others. In the word of God there is sweet and
   wholesome nourishment, milk for babes, honey for those that are grown
   up. Christ is well-pleased with those that are full of his word.

   2. As in a pleasant garden. And well may a very great delight be
   compared to the delight taken in a garden, when the happiness of Adam
   in innocency was represented by the putting of him into a garden, a
   garden of pleasure. This comparison is pursued, v. 12-14. The church is
   fitly compared to a garden, to a garden which, as was usual, had a
   fountain in it. Where Solomon made himself gardens and orchards he made
   himself pools of water (Eccl. ii. 5, 6), not only for curiosity and
   diversion, in water-works, but for use, to water the gardens. Eden was
   well watered, Gen. ii. 10; xiii. 10. Observe, (1.) The peculiarity of
   this garden: It is a garden enclosed, a paradise separated from the
   common earth. It is appropriated to God; he has set it apart for
   himself; Israel is God's portion, the lot of his inheritance. It is
   enclosed for secresy; the saints are God's hidden ones, therefore the
   world knows them not; Christ walks in his garden unseen. It is enclosed
   for safety; a hedge of protection is made about it, which all the
   powers of darkness cannot either find or make a gap in. God's vineyard
   is fenced (Isa. v. 2); there is a wall about it, a wall of fire. It has
   a spring in it, and a fountain, but it is a spring shut up and a
   fountain sealed, which sends its streams abroad (Prov. v. 16), but is
   itself carefully locked up, that it may not by any injurious hand be
   muddied or polluted. The souls of believers are as gardens enclosed;
   grace in them is as a spring shut up there in the hidden man of the
   heart, where the water that Christ gives is a well of living water,
   John iv. 14; vii. 38. The Old-Testament church was a garden enclosed by
   the partition wall of the ceremonial law. The Bible was then a spring
   shut up and a fountain sealed; it was confined to one nation; but now
   the wall of separation is removed, the gospel preached to every nation,
   and in Jesus Christ there is neither Greek nor Jew. (2.) The products
   of this garden. It is as the garden of Eden, where the Lord God made to
   grow every tree that is pleasant to the sight and good for food, Gen.
   ii. 9. Thy plants, or plantations, are an orchard of pomegranates with
   pleasant fruits, v. 13. It is not like the vineyard of the man void of
   understanding, that was all grown over with thorns and nettles; but
   here are fruits, pleasant fruits, all trees of frankincense, and all
   the chief spices, v. 14. Here is a great plenty of fruits and great
   variety, nothing wanting which might either beautify or enrich this
   garden, might make it either delightful or serviceable to its great
   Lord. Every thing here is the best of the kind. Their chief spices were
   much more valuable, because much more durable, than the choicest of our
   flowers. Solomon was a great master in botany as well as other parts of
   natural philosophy; he treated largely of trees (1 Kings iv. 33), and
   perhaps had reference to some specific qualities of the fruits here
   specified, which made them very fit for the purpose for which he
   alludes to them; but we must be content to observe, in general, the
   saints in the church, and graces in the saints, are very fitly compared
   to these fruits and spices; for, [1.] They are planted, and do not grow
   of themselves; the trees of righteousness are the planting of the Lord
   (Isa. lxi. 3); grace springs from an incorruptible seed. [2.] They are
   precious and of high value; hence we read of the precious sons of Zion
   and their precious faith; they are plants of renown. [3.] They are
   pleasant, and of a sweet savour to God and man, and, as strong
   aromatics, diffuse their fragrancy. [4.] They are profitable and of
   great use. Saints are the blessings of this earth, and their graces are
   their riches, with which they trade as the merchants of the east with
   their spices. [5.] They are permanent, and will be preserved to good
   purpose, when flowers are withered and good for nothing. Grace, ripened
   into glory, will last for ever.

The Love of the Church to Christ.

   15 A fountain of gardens, a well of living waters, and streams from
   Lebanon.   16 Awake, O north wind; and come, thou south; blow upon my
   garden, that the spices thereof may flow out. Let my beloved come into
   his garden, and eat his pleasant fruits.

   These seem to be the words of the spouse, the church, in answer to the
   commendations which Christ, the bridegroom, had given of her as a
   pleasant fruitful garden. Is she a garden?

   I. She owns her dependence upon Christ himself to make this garden
   fruitful. To him she has an eye (v. 15) as the fountain of gardens, not
   only the founder of them, by whom they are planted and to whom they owe
   their being, but the fountain of them, by which they are watered and to
   which they own their continuance and well-being, and without whose
   constant supplies they would soon become like the dry and barren
   wilderness. To him she gives all the glory of her fruitfulness, as
   being nothing with out him: O fountain of gardens! fountain of all
   good, of all grace, do not thou fail me. Does a believer say to the
   church, All my springs are in thee, in thee, O Zion? (Ps. lxxxvii. 7),
   the church transmits the praise to Christ, and says to him, All my
   springs are in thee; thou art the well of living waters (Jer. ii. 13),
   out of which flow the streams of Lebanon, the river Jordan, which had
   its rise at the foot of Mount Lebanon, and the waters of the sanctuary,
   which issued out from under the threshold of the house, Ezek. xlvii. 1.
   Those that are gardens to Christ must acknowledge him a fountain to
   them, from whose fulness they receive and to whom it is owing that
   their souls are as a watered garden, Jer. xxxi. 12. The city of God on
   earth is made glad with the river that flows from this fountain (Ps.
   xlvi. 4), and the new Jerusalem has its pure river of water of life
   proceeding out of the throne of God and of the Lamb, Rev. xxii. 1.

   II. She implores the influences of the blessed Spirit to make this
   garden fragrant (v. 16): Awake, O north wind! and come, thou south.
   This is a prayer, 1. For the church in general, that there may be a
   plentiful effusion of the Spirit upon it, in order to its flourishing
   estate. Ministers' gifts are the spices; when the Spirit is poured out
   these flow forth, and then the wilderness becomes a fruitful field,
   Isa. xxxii. 15. This prayer was answered in the pouring out of the
   Spirit on the day of pentecost (Acts ii. 1), ushered in by a mighty
   wind; then the apostles, who were bound up before, flowed forth, and
   were a sweet savour to God, 2 Cor. ii. 15. 2. For particular believers.
   Note, (1.) Sanctified souls are as gardens, gardens of the Lord,
   enclosed for him. (2.) Graces in the soul are as spices in these
   gardens, that in them which is valuable and useful. (3.) It is very
   desirable that the spices of grace should flow forth both in pious and
   devout affections and in holy gracious actions, that with them we may
   honour God, adorn our profession, and do that which will be grateful to
   good men. (4.) The blessed Spirit, in his operations upon the soul, is
   as the north and the south wind, which blows where it listeth, and from
   several points, John iii. 8. There is the north wind of convictions,
   and the south wind of comforts; but all, like the wind, brought out of
   God's treasuries and fulfilling his word. (5.) The flowing forth of the
   spices of grace depends upon the gales of the Spirit; he stirs up good
   affections, and works in us both to will and to do that which is good;
   it is he that makes manifest the savour of his knowledge by us. (6.) We
   ought therefore to wait upon the Spirit of grace for his quickening
   influences, to pray for them, and to lay our souls under them. God has
   promised to give us his Spirit, but he will for this be enquired of.

   III. She invites Christ to the best entertainment the garden affords:
   "Let my beloved then come into his garden and eat his pleasant fruits;
   let him have the honour of all the products of the garden (it is fit he
   should), and let me have the comfort of his acceptance of them, for
   that is the best account they can be made to turn to." Observe, 1. She
   calls it his garden; for those that are espoused to Christ call nothing
   their own, but what they have devoted to him and desire to be used for
   him. When the spices flow forth then it is fit to be called his garden,
   and not till then. The fruits of the garden are his pleasant fruits,
   for he planted them, watered them, and gave the increase. What can we
   pretend to merit at Christ's hands when we can invite him to nothing
   but what is his own already? 2. She begs he would visit it, and accept
   of what it produced. The believer can take little pleasure in his
   garden, unless Christ, the beloved of his soul, come to him, nor have
   any joy of the fruits of it, unless they redound some way or other to
   the glory of Christ, and he will think all he has well bestowed upon
   him.
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S O N G   O F   S O L O M O N.

  CHAP. V.

   In this chapter we have, I. Christ's gracious acceptance of the
   invitation which his church had given him, and the kind visit which he
   made to her, ver. 1. II. The account which the spouse gives of her own
   folly, in putting a slight upon her beloved, and the distress she was
   in by reason of his withdrawings, ver. 2-8. III. The enquiry of the
   daughters of Jerusalem concerning the amiable perfections of her
   beloved (ver. 9), and her particular answer to that enquiry, ver.
   10-16. "Unto you that believe he is thus precious."

The Love of Christ to the Church.

   1 I am come into my garden, my sister, my spouse: I have gathered my
   myrrh with my spice; I have eaten my honeycomb with my honey; I have
   drunk my wine with my milk: eat, O friends; drink, yea, drink
   abundantly, O beloved.

   These words are Christ's answer to the church's prayer in the close of
   the foregoing chapter, Let my beloved come into his garden; here he has
   come, and lets her know it. See how ready God is to hear prayer, how
   ready Christ is to accept the invitations that his people give him,
   though we are backward to hear his calls and accept his invitations. He
   is free in condescending to us, while we are shy of ascending to him.
   Observe how the return answered the request, and outdid it. 1. She
   called him her beloved (and really he was so), and invited him because
   she loved him; in return to this, he called her his sister and spouse,
   as several times before, ch. iv. Those that make Christ their best
   beloved shall be owned by him in the nearest and dearest relations. 2.
   She called the garden his, and the pleasant fruits of it his, and he
   acknowledges them to be so: It is my garden, it is my spice. When God
   was displeased with Israel he turned them off to Moses (They are thy
   people, Exod. xxxii. 7); and he called the appointed feasts of the Lord
   their appointed feasts (Isa. i. 14); but now that they are in his
   favour he owns them for his garden. "Though of small account, yet it is
   mine." Those that are in sincerity give up themselves and all they have
   and can do to Jesus Christ, he will do them the honour to stamp them,
   and what they have and do for him, with his own mark, and say, It is
   mine. 3. She invited him to come into his garden, and he says, I have
   come. Isa. lviii. 9, Thou shalt cry, and he shall say, Here I am. When
   Solomon prayed that God would come and take possession of the house he
   had built for him, he did come; his glory filled the house (2 Chron.
   vii. 2), and (v. 16) he let him know that he had chosen and sanctified
   this house, that his name might be there for ever. Those that throw
   open the door of their souls to Jesus Christ shall find him ready to
   come in to them; and in every place where he records his name he will
   meet his people, and bless them, Exod. xx. 24. 4. She desired him to
   eat his pleasant fruits, to accept of the sacrifices offered in his
   temple, which were as the fruits of his garden, and he does so, but
   finds they are not gathered and ready for eating, therefore he does
   himself gather them. As the fruits are his, so is the preparation of
   them; he finds his heart unready for his entertainment, but does
   himself draw out into exercise those gracious habits which he had
   planted there. What little good there is in us would be shed and lost
   if he did not gather it, and preserve it to himself. 5. She only
   desired him to eat the fruits of the garden, but he brought along with
   him something more, honey, and wine, and milk, which yield substantial
   nourishment, and which were the products of Canaan, Immanuel's land.
   Christ delights himself greatly in that which he has both conferred
   upon his people and wrought in them. Or we may suppose this to have
   been prepared by the spouse herself, as Esther prepared for the king
   her husband a banquet of wine; it is but plain fare, and what is
   natural, honey and milk, but, being kindly designed, it is kindly
   accepted; imperfections are overlooked; the honey-comb is eaten with
   the honey, and the weakness of the flesh passed by and pardoned,
   because the spirit is willing. When Christ appeared to his disciples
   after his resurrection he did eat with them a piece of a honey-comb
   (Luke xxiv. 42, 43), in which this scripture was fulfilled. He did not
   drink the wine only, which is liquor for men, for great men, but the
   milk too, which is liquor for children, little children, for he was to
   be the holy child Jesus, that had need of milk. 6. She only invited him
   to come himself, but he, bringing his own entertainment along with him,
   brings his friends too, and invites them to share in the provisions.
   The more the merrier, we say; and here, where there was so great a
   plenty, there was not the worse fare. When our Lord Jesus fed 5000 at
   once they did all eat and were filled. Christ invites all his friends
   to the wine and milk which he himself drinks of (Isa. lv. 1), to the
   feast of fat things and wines on the lees, Isa. xxv. 6. The great work
   of man's redemption, and the riches of the covenant of grace, are a
   feast to the Lord Jesus and they ought to be so to us. The invitation
   is very free, and hearty, and loving: Eat, O friends! If Christ comes
   to sup with us, it is we that sup with him, Rev. iii. 20. Eat, O
   friends! Those only that are Christ's friends are welcome to his table;
   his enemies, that will not have him to reign over them, have no part
   nor lot in the matter. Drink, yea, drink abundantly. Christ, in his
   gospel, has made plentiful provision for poor souls. He fills the
   hungry with good things; there is enough for all, there is enough for
   each; we are not straitened in him or in his grace, let us not
   therefore be straitened in our own bosoms. Open the mouth widely, and
   Christ will fill it. Be not drunk with wine, but be filled with the
   Spirit, Eph. v. 18. Those that entertain Christ must bid his friends
   welcome with him; Jesus and his disciples were called together to the
   marriage (John ii. 2), and Christ will have all his friends to rejoice
   with him in the day of his espousals to his church, and, in token of
   that, to feast with him. In spiritual and heavenly joys there is no
   danger of exceeding; there we may drink abundantly, drink of the river
   of God's pleasures (Ps. xxxvi. 8), and be abundantly satisfied, Ps.
   lxv. 4.

The Love of Christ to the Church; Spiritual Desertion.

   2 I sleep, but my heart waketh: it is the voice of my beloved that
   knocketh, saying, Open to me, my sister, my love, my dove, my
   undefiled: for my head is filled with dew, and my locks with the drops
   of the night.   3 I have put off my coat; how shall I put it on? I have
   washed my feet; how shall I defile them?   4 My beloved put in his hand
   by the hole of the door, and my bowels were moved for him.   5 I rose
   up to open to my beloved; and my hands dropped with myrrh, and my
   fingers with sweet smelling myrrh, upon the handles of the lock.   6 I
   opened to my beloved; but my beloved had withdrawn himself, and was
   gone: my soul failed when he spake: I sought him, but I could not find
   him; I called him, but he gave me no answer.   7 The watchmen that went
   about the city found me, they smote me, they wounded me; the keepers of
   the walls took away my veil from me.   8 I charge you, O daughters of
   Jerusalem, if ye find my beloved, that ye tell him, that I am sick of
   love.

   In this song of loves and joys we have here a very melancholy scene;
   the spouse here speaks, not to her beloved (as before, for he has
   withdrawn), but of him, and it is a sad story she tells of her own
   folly and ill conduct towards him, notwithstanding his kindness, and of
   the just rebukes she fell under for it. Perhaps it may refer to
   Solomon's own apostasy from God, and the sad effects of that apostasy
   after God had come into his garden, had taken possession of the temple
   he had built, and he had feasted with God upon the sacrifices (v. 1);
   however, it is applicable to the too common case both of the churches
   and particular believers, who by their carelessness and security
   provoke Christ to withdraw from them. Observe,

   I. The indisposition that the spouse was under, and the listlessness
   that had seized her (v. 2): I sleep, but my heart wakes. Here is, 1.
   Corruption appearing in the actings of it: I sleep. The wise virgins
   slumbered. She was on her bed (ch. iii. 1), but now she sleeps.
   Spiritual distempers, if not striven against at first, are apt to grow
   upon us and to get ground. She slept, that is, pious affections cooled,
   she neglected her duty and grew remiss in it, she indulged herself in
   her ease, was secure and off her watch. This is sometimes the bad
   effect of more than ordinary enlargements--a good cause. St. Paul
   himself was in danger of being puffed up with abundant revelations, and
   of saying, Soul, take thy ease, which made a thorn in the flesh
   necessary for him, to keep him from sleeping. Christ's disciples, when
   he had come into his garden, the garden of his agony, were heavy with
   sleep, and could not watch with him. True Christians are not always
   alike lively and vigorous in religion. 2. Grace remaining,
   notwithstanding, in the habit of it: "My heart wakes; my own conscience
   reproaches me for it, and ceases not to rouse me out of my
   sluggishness. The spirit is willing, and, after the inner man, I
   delight in the law of God, and with my mind I serve that. I am, for the
   present, overpowered by temptation, but all does not go one way in me.
   I sleep, but it is not a dead sleep; I strive against it; it is not a
   sound sleep; I cannot be easy under this indisposition." Note, (1.) We
   ought to take notice of our own spiritual slumbers and distempers, and
   to reflect upon it with sorrow and shame that we have fallen asleep
   when Christ has been nigh us in his garden. (2.) When we are lamenting
   what is amiss in us, we must not overlook the good that is wrought in
   us, and preserved alive: "My heart wakes in Christ, who is dear to me
   as my own heart, and is my life; when I sleep, he neither slumbers nor
   sleeps."

   II. The call that Christ gave to her, when she was under this
   indisposition: It is the voice of my beloved; she knew it to be so, and
   was soon aware of it, which was a sign that her heart was awake. Like
   the child Samuel, she heard at the first call, but did not, like him,
   mistake the person; she knew it to be the voice of Christ. He knocks,
   to awaken us to come and let him in, knocks by his word and Spirit,
   knocks by afflictions and by our own consciences; though this is not
   expressly quoted, yet probably it is referred to (Rev. iii. 20),
   Behold, I stand at the door, and knock. He calls sinners into covenant
   with him and saints into communion with him. Those whom he loves he
   will not let alone in their carelessness, but will find some way or
   other to awaken them, to rebuke and chasten them. When we are unmindful
   of Christ he thinks of us, and provides that our faith fail not. Peter
   denied Christ, but the Lord turned and looked upon him, and so brought
   him to himself again. Observe how moving the call is: Open to me, my
   sister, my love. 1. He sues for entrance who may demand it; he knocks
   who could easily knock the door down. 2. He gives her all the kind and
   most endearing titles imaginable: My sister, my love, my dove, my
   undefiled; he not only gives her no hard names, nor upbraids her with
   unkindness in not sitting up for him, but, on the contrary, studies how
   to express his tender affection to her still. His loving-kindness he
   will not utterly take away. Those that by faith are espoused to Christ
   he looks upon as his sisters, his loves, his doves, and all that is
   dear; and, being clothed with his righteousness, they are undefiled.
   This consideration should induce her to open to him. Christ's love to
   us should engage ours to him, even in the most self-denying instances.
   Open to me. Can we deny entrance to such a friend, to such a guest?
   Shall we not converse more with one that is infinitely worthy of our
   acquaintance, and so affectionately desirous of it, though we only can
   be gainers by it? 3. He pleads distress, and begs to be admitted sub
   formâ pauperis--under the character of a poor traveller that wants a
   lodging: "My head is wet with the dew, with the cold drops of the
   night; consider what hardships I have undergone, to merit thee, which
   surely may merit from thee so small a kindness as this." When Christ
   was crowned with thorns, which no doubt fetched blood from his blessed
   head, then was his head wet with the dew. "Consider what a grief it is
   to me to be thus unkindly used, as much as it would be to a tender
   husband to be kept out of doors by his wife in a rainy stormy night."
   Do we thus require him for his love? The slights which careless souls
   put upon Jesus Christ are him as a continual dropping in a very rainy
   day.

   III. The excuse she made to put off her compliance with this call (v.
   3): I have put off my coat; how shall I put it on again? She is half
   asleep; she knows the voice of her beloved; she knows his knock, but
   cannot find in her heart to open to him. She was undressed, and would
   not be at the pains to dress herself again; she had washed her feet,
   and would not have occasion to wash them again. She could not send
   another to open the door (it must be our own act and deed to let Christ
   into our hearts), and yet she was loth to go herself; she did not say,
   I will not open, but, How shall I? Note, Frivolous excuses are the
   language of prevailing slothfulness in religion; Christ calls to us to
   open to him, but we pretend we have no mind, or we have no strength, or
   we have no time, and therefore think we may be excused, as the sluggard
   that will not plough by reason of cold. And those who ought to watch
   for the Lord's coming with their loins girt, if they ungird themselves
   and put off their coat, will find it difficult to recover their former
   resolution and to put it on again; it is best therefore to keep tight.
   Making excuses (Luke xiv. 18) is interpreted making light of Christ
   (Matt. xxii. 5), and so it is. Those put a great contempt upon Christ
   that cannot find in their hearts to bear a cold blast for him, or get
   out of a warm bed.

   IV. The powerful influences of divine grace, by which she was made
   willing to rise and open to her beloved. When he could not prevail with
   her by persuasion he put in his hand by the hole in the door, to unbolt
   it, as one weary of waiting, v. 4. This intimates a work of the Spirit
   upon her soul, by which she was unwilling made willing, Ps. cx. 3. The
   conversion of Lydia is represented by the opening of her heart (Acts
   xvi. 14) and Christ is said to open his disciples' understandings, Luke
   xxiv. 45. He that formed the spirit of man within him knows all the
   avenues to it, and which way to enter into it; he can find the hole of
   the door at which to put in his hand for the conquering of prejudices
   and the introducing of his own doctrine and law. He has the key of
   David (Rev. iii. 7), with which he opens the door of the heart in such
   a way as is suited to it, as the key is fitted to the wards of the
   lock, in such a way as not to put a force upon its nature, but only
   upon its ill nature.

   V. Her compliance with these methods of divine grace at last: My bowels
   were moved for him. The will was gained by a good work wrought upon the
   affections: My bowels were moved for him, as those of the two disciples
   were when Christ made their hearts to burn within them. She was moved
   with compassion to her beloved, because his head was wet with dew.
   Note, Tenderness of spirit, and a heart of flesh, prepare the soul for
   the reception of Christ into it; and therefore his love to us is
   represented in such a way as is most affecting. Did Christ redeem us in
   his pity? Let us in pity receive him, and, for his sake, those that are
   his, when at any time they are in distress. This good work, wrought
   upon her affections, raised her up, and made her ashamed of her dulness
   and slothfulness (v. 5, I rose up, to open to my beloved), his grace
   inclining her to do it and conquering the opposition of unbelief. It
   was her own act, and yet he wrought it in her. And now her hands
   dropped with myrrh upon the handles of the lock. Either, 1. She found
   it there when she applied her hand to the lock, to shoot it back; he
   that put in his hand by the hole of the door left it there as an
   evidence that he had been there. When Christ has wrought powerfully
   upon a soul he leaves a blessed sweetness in it, which is very
   delightful to it. With this he oiled the lock, to make it go easy.
   Note, When we apply ourselves to our duty, in the lively exercises of
   faith, under the influence of divine grace, we shall find it will go on
   much more readily and sweetly than we expected. If we will but rise up,
   to open to Christ, we shall find the difficulty we apprehended in it
   strangely overcome, and shall say with Daniel, Now let my Lord speak,
   for thou hast strengthened me, Dan. x. 19. Or, 2. She brought it
   thither. Her bowels being moved for her beloved, who had stood so long
   in the cold and wet, when she came to open to him she prepared to
   anoint his head, and so to refresh and comfort him, and perhaps to
   prevent his catching cold; she was in such haste to meet him that she
   would not stay to make the usual preparation, but dipped her hand in
   her box of ointment, that she might readily anoint his head at his
   first coming in. Those that open the doors of their hearts to Christ,
   those everlasting doors, must meet him with the lively exercises of
   faith and other graces, and with these must anoint him.

   VI. Her said disappointment when she did open to her beloved. And here
   is the most melancholy part of the story: I opened to my beloved, as I
   intended, but, alas! my beloved had withdrawn himself, and was gone. My
   beloved was gone, was gone, so the word is.

   1. She did not open to him at his first knock, and now she came too
   late, when afterwards she would have inherited this blessing. Christ
   will be sought while he may be found; if we slip our time, we may lose
   our passage. Note, (1.) Christ justly rebukes our delays with his
   denials, and suspends the communications of comfort from those that are
   remiss and drowsy in their duty. (2.) Christ's departures are matter of
   great grief and lamentation to believers. The royal psalmist never
   complains of any thing with such sorrowful accents as God's hiding his
   face from him, and casting him off, and forsaking him. The spouse here
   is ready to tear her hair, and rend her clothes, and wring her hands,
   crying, He is gone, he is gone; and that which cuts her to the heart is
   that she may thank herself, she provoked him to withdraw. If Christ
   departs, it is because he takes something unkindly.

   2. Now observe what she does, in this case, and what befel her. (1.)
   She still calls him her beloved, being resolved, how cloudy and dark
   soever the day be, she will not quit her relation to him and interest
   in him. It is a weakness, upon every apprehension either of our own
   failings or of God's withdrawings, to conclude hardly as to our
   spiritual state. Every desertion is not despair. I will say, Lord, I
   believe, though I must say, Lord, help my unbelief. Though he leave me,
   I love him; he is mine. (2.) She now remembers the words he said to her
   when he called her, and what impressions they made upon her,
   reproaching herself for her folly in not complying sooner with her
   convictions: "My soul failed when he spoke; his words melted me when he
   said, My head is wet with dew; and yet, wretch that I was, I lay still,
   and made excuses, and did not open to him." The smothering and stifling
   of our convictions is a thing that will be very bitter in the
   reflection, when God opens our eyes. Sometimes the word has not its
   effect immediately upon the heart, but it melts it afterwards, upon
   second thoughts. My soul now melted because of his words which he had
   spoken before. (3.) She did not go to bed again, but went in pursuit of
   him: I sought him; I called him. She might have saved herself this
   labour if she would but have bestirred herself when he first called;
   but we cut ourselves out a great deal of work, and create ourselves a
   great deal of trouble, by our own slothfulness and carelessness in
   improving our opportunities. Yet it is her praise that, when her
   beloved has withdrawn, she continues seeking him; her desires toward
   him are made more strong, and her enquiries after him more solicitous,
   by his withdrawings. She calls him by prayer, calls after him, and begs
   of him to return; and she not only prays but uses means, she seeks him
   in the ways wherein she used to find him. (4.) Yet still she missed of
   him: I could not find him; he gave me no answer. She had no evidence of
   his favour, no sensible comforts, but was altogether in the dark, and
   in doubt concerning his love towards her. Note, There are those who
   have a true love for Christ, and yet have not immediate answers to
   their prayers for his smiles; but he gives them an equivalent if he
   strengthens them with the strength in their souls to continue seeking
   him, Ps. cxxxviii. 3. St. Paul could not prevail for the removing of
   the thorn in the flesh, but was answered with grace sufficient for him.
   (5.) She was ill-treated by the watchmen; They found me; they smote me;
   they wounded me, v. 7. They took her for a lewd woman (because she went
   about the streets at that time of night, when they were walking their
   rounds), and beat her accordingly. Disconsolate saints are taken for
   sinners, and are censured and reproached as such. Thus Hannah, when she
   was praying in the bitterness of her soul, was wounded and smitten by
   Eli, one of the prime watchmen, when he said to her, How long wilt thou
   be drunken? so counting her a daughter of Belial, 1 Sam. i. 14, 15. It
   is no new thing for those that are of the loyal loving subjects of
   Zion's King to be misrepresented by the watchmen of Zion, as enemies or
   scandals to his kingdom; they could not abuse and persecute them but by
   putting them into an ill name. Some apply it to those ministers who,
   though watchmen by office, yet misapply the word to awakened
   consciences, and through unskillfulness, or contempt of their griefs,
   add affliction to the afflicted, and make the hearts of the righteous
   sad whom God would not have made sad (Ezek. xiii. 22), discouraging
   those who ought to be encouraged and talking to the grief of those whom
   God has wounded, Ps. lix. 26. Those watchmen were bad enough that could
   not, or would not, assist the spouse in her enquiries after her beloved
   (ch. iii. 3); but these were much worse, that hindered her with their
   severe and uncharitable censures, smote her and wounded her with their
   reproaches, and though they were the keepers of the wall of Jerusalem,
   as if they had been the breakers of it, took away her veil, from her
   rudely and barbarously, as if it had been only a pretence of modesty,
   but a cover of the contrary. Those whose outward appearances are all
   good, and who yet are invidiously condemned and run down as hypocrites,
   have reason to complain, as the spouse here, of the taking away of
   their veil from them. (6.) When she was disabled by the abuses the
   watchmen gave her to prosecute her enquiry herself she gave charge to
   those about her to assist her in the enquiry (v. 8): I charge you, O
   you daughters of Jerusalem! all my friends and acquaintance, if you
   find my beloved, it may be you may meet with him before I shall, what
   shall you tell him? so some read. "Speak a good word for me; tell him
   that I am sick of love." Observe here, [1.] What her condition was. She
   loved Jesus Christ to such a degree that his absence made her sick,
   extremely sick, she could not bear it, and she was in pain for his
   return as a woman in travail, as Ahab for Naboth's vineyard, which he
   so passionately coveted. This is a sickness which is a sign of a
   healthy constitution of soul, and will certainly end well, a sickness
   that will not be death, but life. It is better to be sick of love to
   Christ than at ease in love to the world. (2.) What course she took in
   this condition. She did not sink into despair, and conclude that she
   should die of her disease, but she sent after her beloved; she asked
   the advice of her neighbours, and begged their prayers for her, that
   they would intercede with him on her behalf. "Tell him, though I was
   careless, and foolish, and slothful, and rose not up so soon as I
   should have done to open to him, yet I love him; he knows all things,
   he knows that I do. Represent me to him as sincere, though in many
   instances coming short of my duty; nay, represent me as an object of
   his pity, that he may have compassion on me and help me." She does not
   bid them tell him how the watchmen had abused her; how unrighteous
   soever they were in it, she acknowledges that the Lord is righteous,
   and therefore bears it patiently. "But tell him that I am wounded with
   love to him." Gracious souls are more sensible of Christ's withdrawings
   than of any other trouble whatsoever.


   Languet amaus, non languet amor--

   The lover languishes, but not his love.

Enquiring after the Excellencies of Christ; The Church's Confidence in
Christ.

   9 What is thy beloved more than another beloved, O thou fairest among
   women? what is thy beloved more than another beloved, that thou dost so
   charge us?   10 My beloved is white and ruddy, the chiefest among ten
   thousand.   11 His head is as the most fine gold, his locks are bushy,
   and black as a raven.   12 His eyes are as the eyes of doves by the
   rivers of waters, washed with milk, and fitly set.   13 His cheeks are
   as a bed of spices, as sweet flowers: his lips like lilies, dropping
   sweet smelling myrrh.   14 His hands are as gold rings set with the
   beryl: his belly is as bright ivory overlaid with sapphires.   15 His
   legs are as pillars of marble, set upon sockets of fine gold: his
   countenance is as Lebanon, excellent as the cedars.   16 His mouth is
   most sweet: yea, he is altogether lovely. This is my beloved, and this
   is my friend, O daughters of Jerusalem.

   Here is, I. The question which the daughters of Jerusalem put to the
   spouse concerning her beloved, in answer to the charge she had given
   them, v. 9. Observe, 1. The respectful title they give to the spouse: O
   thou fairest among women! Our Lord Jesus makes his spouse truly
   amiable, not only in his eyes, but in the eyes of all the daughters of
   Jerusalem. The church is the most excellent society in the world, the
   communion of saints the best communion, and the beauty of the sanctuary
   a transcendent beauty. The saints are the most excellent people;
   holiness is the symmetry of the soul; it is its agreement with itself;
   it recommends itself to all that are competent judges of it. Even those
   that have little acquaintance with Christ, as those daughters of
   Jerusalem here, cannot but see an amiable beauty in those that bear his
   image, which we should love wherever we see it, though in different
   dresses. 2. Their enquiry concerning her beloved: "What is thy beloved
   more than another beloved? If thou wilt have us to find him for thee,
   give us his marks, that we may know him when we see him." (1.) Some
   take it for a scornful question, blaming her for making such ado about
   him: "Why shouldst thou be so passionate in enquiring after thy
   beloved, more than others are after theirs? Why shouldst thou be so set
   upon him, more than others that yet have a kindness for him?" Those
   that are zealous in religion are men wondered at by such as are
   indifferent to it. The many careless ones laugh at the few that are
   solicitous and serious. "What is there in him that is so very charming,
   more than in another person? If he be gone, thou, who art the fairest
   among women, wilt soon have another with an equal flame." Note, Carnal
   hearts see nothing excellent or extraordinary in the Lord Jesus, in his
   person or offices, in his doctrine or in his favours; as if there were
   no more in the knowledge of Christ, and in communion with him, than in
   the knowledge of the world and in its conversation. (2.) Others rather
   take it for a serious question, and suppose that those who put it
   intended, [1.] To comfort the spouse, who, they knew, would recover new
   spirits if she did but talk awhile of her beloved; nothing would please
   her better, nor give a more powerful diversion to her grief, than to be
   put upon the pleasing task of describing the beauties of her beloved.
   [2.] To inform themselves; they had heard, in general, that he was
   excellent and glorious, but they desired to know more particularly.
   They wondered what moved the spouse to charge them concerning her
   beloved with so much vehemence and concern, and therefore concluded
   there must be something more in him than in another beloved, which they
   are willing to be convinced of. Then there begin to be some hopes of
   people when they begin to enquire concerning Christ and his
   transcendent perfections. And sometimes the extraordinary zeal of one,
   in enquiring after Christ, may be a means to provoke many (2 Cor. ix.
   2), as the apostle, by the faith of the Gentiles, would stir up the
   Jews to a holy emulation, Rom. xi. 14. See John iv. 10.

   II. The account which the spouse gives of her beloved in answer to this
   question. We should always be ready to instruct and assist those that
   are enquiring after Christ. Experienced Christians, who are well
   acquainted with Christ themselves, should do all they can to make
   others acquainted with him.

   1. She assures them, in general, that he is one of incomparable
   perfections and unparalleled worth (v. 10): "Do not you know my
   beloved? Can the daughters of Jerusalem be ignorant of him that is
   Jerusalem's crown and crowned head? Let me tell you then," (1.) That he
   has every thing in him that is lovely and amiable: My beloved is white
   and ruddy, the colours that make up a complete beauty. This points not
   at any extraordinary beauty of his body, when he should be incarnate
   (it was never said of the child Jesus, as of the child Moses, when he
   was born, that he was exceedingly fair, Acts vii. 20; nay, he had no
   form nor comeliness, Isa. liii. 2); but his divine glory, and the
   concurrence of every thing in him as Mediator, to make him truly lovely
   in the eyes of those that are enlightened to discern spiritual things.
   In him we may behold the beauty of the Lord; he was the holy child
   Jesus; that was his fairness. If we look upon him as made to us wisdom,
   righteousness, sanctification, and redemption, he appears, in all, very
   amiable. His love to us renders him lovely. He is white in the spotless
   innocency of his life, ruddy in the bloody sufferings he went through
   at his death,--white in his glory, as God (when he was transfigured his
   raiment was white as the light), ruddy in his assuming the nature of
   man, Adam--red earth,--white in his tenderness towards his people,
   ruddy in his terrible appearances against his and their enemies. His
   complexion is a very happy composition. (2.) That he has that
   loveliness in him which is not to be found in any other: He is the
   chief among ten thousand, a nonsuch for beauty, fairer than the
   children of men, than any of them, than all of them; there is none like
   him, nor any to be compared with him; every thing else is to be
   accounted loss and dung in comparison of him, Phil. iii. 8. He is
   higher than the kings of the earth (Ps. lxxxix. 27) and has obtained a
   more excellent name than any of the principalities and powers of the
   upper or lower world, Phil. ii. 9; Heb. i. iv.. He is a standard-bearer
   among ten thousand (so the word is), the tallest and comeliest of the
   company. He is himself lifted up as an ensign (Isa. xi. 10), to whom we
   must be gathered and must always have an eye. And there is all the
   reason in the world why he should have the innermost and uppermost
   place in our souls who is the fairest of ten thousands in himself and
   the fittest of twenty thousands for us.

   2. She gives a particular detail of his accomplishments, conceals not
   his power or comely proportion. Every thing in Christ is amiable. Ten
   instances she here gives of his beauty, which we need not be nice in
   the application of, lest the wringing of them bring forth blood and
   prove the wresting of them. The design, in general, is to show that he
   is every way qualified for his undertaking, and has all that in him
   which may recommend him to our esteem, love, and confidence. Christ's
   appearance to John (Rev. i. 13, &c.) may be compared with the
   description which the spouse gives of him here, the scope of both being
   to represent him transcendently glorious, that is, both great and
   gracious, made lovely in the eyes of believers and making them happy in
   himself. (1.) His head is as the most fine gold. The head of Christ is
   God (1 Cor. xi. 3), and it is promised to the saints that the Almighty
   shall be their gold (Job xxii. 25), their defence, their treasure; much
   more was he so to Christ, in whom dwells all the fulness of the Godhead
   bodily, Col. ii. 9. Christ's head bespeaks his sovereign dominion over
   all and his vital influence upon his church and all its members. This
   is as gold, gold; the former word in the original signifies shining
   gold, the latter strong solid gold; Christ's sovereignty is both
   beautiful and powerful. Nebuchadnezzar's monarchy is compared to a head
   of gold (Dan. ii. 38), because it excelled all the other monarchies,
   and so does Christ's government. (2.) His locks are bushy and black,
   not black as the tents of Kedar, whose blackness was their deformity,
   to which therefore the church compares herself (ch. i. 5), but black as
   a raven, whose blackness is his beauty. Sometimes Christ's hair is
   represented as white (Rev. i. 14), denoting his eternity, that he is
   the ancient of days; but here as black and bushy, denoting that he is
   ever young and that there is in him no decay, nothing that waxes old.
   Every thing that belongs to Christ is amiable in the eyes of a
   believer, even his hair is so; it was pity that it should be wet, as it
   was, with the dew, and these locks with the drops of the night, while
   he waited to be gracious, v. 2. (3.) His eyes are as the eyes of doves,
   fair and clear, and chaste and kind, by the rivers of waters, which
   doves delight in, and in which, as in a glass, they see themselves.
   They are washed, to make them clean, washed with milk, to make them
   white, and fitly set, neither starting out nor sunk in. Christ is of
   purer eyes than to behold iniquity, for they are doves' eyes, Hab. i.
   13. All believers speak with pleasure of the omniscience of Christ, as
   the spouse here of his eyes; for, though it be terrible to his enemies
   as a flame of fire (Rev. i. 14), yet it is amiable and comfortable to
   his friends, as doves' eyes, for it is a witness to their integrity.
   Thou knowest all things, thou knowest that I love thee. Blessed and
   holy are those that walk always as under the eye of Christ. (4.) His
   cheeks (the rising of the face) are as a bed of spices, raised in the
   gardens, which are the beauty and wealth of them, and as sweet flowers,
   or towers of sweetness. There is that in Christ's countenance which is
   amiable in the eyes of all the saints, in the least glimpse of him, for
   the cheek is but a part of the face. The half discoveries Christ makes
   of himself to the soul are reviving and refreshing, fragrant above the
   richest flowers and perfumes. (5.) His lips are like lilies, not white
   like lilies, but sweet and pleasant. Such are the words of his lips to
   all that are sanctified, sweeter than honey and the honey-comb; such
   are the kisses of his lips, all the communications of his grace; grace
   is poured into his lips, and those that heard him wondered at the
   gracious words which proceeded out of his mouth. His lips are as
   lilies, dropping sweet-smelling myrrh. Never any lilies in nature
   dropped myrrh, but nothing in nature can fully set forth the beauty and
   excellence of Christ, and therefore, to do it by comparison, there must
   be a composition of images. (6.) His hands are as gold rings set with
   the beryl, a noted precious stone, v. 14. Great men had their hands
   adorned with gold rings on their fingers, set with diamonds or other
   precious stones, but, in her eye, his hands themselves were as gold
   rings; all the instances of his power, the works of his hands, all the
   performances of his providence and grace, are all rich, and pure, and
   precious, as gold, as the precious onyx and the sapphire, all fitted to
   the purpose for which they were designed as gold rings to the finger,
   and all beautiful and very becoming, as rings set with beryl. His
   hands, which are stretched forth both to receive his people and to give
   to them, are thus rich and comely. (7.) His bowels are as bright ivory,
   for so it should be rendered, rather than his belly, for it is the same
   word that was used for bowels (v. 4) and is often ascribed to God (as
   Isa. lxiii. 15; Jer. xxxi. 20), and so it denotes his tender compassion
   and affection for his spouse, and the love he has to her even in her
   desolate and deserted state. This love of his is like bright ivory,
   finely polished, and richly overlaid with sapphires. The love itself is
   strong and firm, and the instances and circumstances of it are bright
   and sparkling, and add much to the inestimable value of it. (8.) His
   legs are as pillars of marble, so strong, and stately, and no disgrace,
   no, not to the sockets of fine gold upon which they are set, v. 15.
   This bespeaks his stability and stedfastness; where he sets his foot he
   will fix it; he is able to bear all the weight of the government that
   is upon his shoulders, and his legs will never fail under him. This
   sets forth the stateliness and magnificence of the goings of our God,
   our King, in his sanctuary (Ps. lxviii. 24), and the steadiness and
   evenness of all his dispensations towards his people. The ways of the
   Lord are equal; they are all mercy and truth; these are the pillars of
   marble, more lasting than the pillars of heaven. (9.) His countenance
   (his port and mien) is as Lebanon, that stately hill; his aspect
   beautiful and charming, like the prospect of that pleasant forest or
   park, excellent as the cedars, which, in height and strength, excel
   other trees, and are of excellent use. Christ is a goodly person; the
   more we look upon him the more beauty we shall see in him. (10.) His
   mouth is most sweet; it is sweetness itself; it is sweetnesses (so the
   word is); it is pure essence, nay, it is the quintessence of all
   delights, v. 16. The words of his mouth are all sweet to a believer,
   sweet as milk to babes (to whom it is agreeable), as honey to those
   that are grown up (Ps. cxix. 103), to whom it is delicious. The kisses
   of his mouth, all the tokens of his love, have a transcendent sweetness
   in them, and are most delightful to those who have their spiritual
   senses exercised. To you that believe he is precious.

   3. She concludes with a full assurance both of faith and hope, and so
   gets the mastery of her trouble. (1.) Here is a full assurance of faith
   concerning the complete beauty of the Lord Jesus: "He is altogether
   lovely. Why should I stand to mention particulars, when throughout
   there is nothing amiss?" She is sensible she does him wrong in the
   particular descriptions of him, and comes far short of the dignity and
   merit of the subject, and therefore she breaks off with the general
   encomium: He is truly lovely, he is wholly so; there is nothing in him
   but what is amiable, and nothing amiable but what is in him. He is all
   desires; he has all in him that one can desire. And therefore all her
   desire is towards him, and she seeks him thus carefully and cannot rest
   contented in the want of him. Who can but love him who is so lovely?
   (2.) Here is a full assurance of hope concerning her own interest in
   him: "This is my beloved, and this is my friend; and therefore wonder
   not that I thus long after him." See with what a holy boldness she
   claims relation to him, and then with what a holy triumph she proclaims
   it. It is property that sweetens excellency. To see Christ, and not to
   see him as ours, would be rather a torture than a happiness; but to see
   one that is thus lovely, and to see him as ours, is a complete
   satisfaction. Here is a true believer, [1.] Giving an entire consent to
   Christ: "He is mine, my Lord and my God (John xx. 28), mine according
   to the tenour of the gospel-covenant, mine in all relations, bestowed
   upon me, to be all that to me that my poor soul stands in need of."
   [2.] Taking an entire complacency in Christ. It is spoken of here with
   an air of triumph: "This is he whom I have chosen, and to whom I have
   given up myself. None but Christ, none but Christ. This is he on whom
   my heart is, for he is my best-beloved; this is he in whom I trust, and
   from whom I expect all good, for this is my friend." Note, Those that
   make Christ their beloved shall have him their friend; he has been, is,
   and will be, a special friend to all believers. He loves those that
   love him; and those that have him their friend have reason to glory in
   him, and speak of him with delight. "Let others be governed by the love
   of the world, and seek their happiness in its friendship and favours,
   This is my beloved and this is my friend. Others may do as they please,
   but this is my soul's choice, my soul's rest, my life, my joy, my all;
   this is he whom I desire to live and die with."
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S O N G   O F   S O L O M O N.

  CHAP. VI.

   In this chapter, I. The daughters of Jerusalem, moved with the
   description which the church had given of Christ, enquire after him,
   ver. 1. II. The church directs them where they may meet with him, ver.
   2, 3. III. Christ is now found of those that sought him, and very
   highly applauds the beauty of his spouse, as one extremely smitten with
   it (ver. 4-7), preferring her before all others (ver. 8, 9),
   recommending her to the love and esteem of all her neighbours (ver.
   10), and, lastly, acknowledging the impressions which her beauty had
   made upon him and the great delight he took in it, ver. 11-13.

Enquiring after Christ.

   1 Whither is thy beloved gone, O thou fairest among women? whither is
   thy beloved turned aside? that we may seek him with thee.   2 My
   beloved is gone down into his garden, to the beds of spices, to feed in
   the gardens, and to gather lilies.   3 I am my beloved's, and my
   beloved is mine: he feedeth among the lilies.

   Here is, I. The enquiry which the daughters of Jerusalem made
   concerning Christ, v. 1. They still continue their high thoughts of the
   church, and call her, as before, the fairest among women; for true
   sanctity is true beauty. And now they raise their thoughts higher
   concerning Christ: Whither has thy beloved gone, that we may seek him
   with thee? This would be but an indecent, unacceptable, compliment, if
   the song were not to be understood spiritually; for love is jealous of
   a rival, would monopolize the beloved, and cares not that others should
   join in seeking him; but those that truly love Christ are desirous that
   others should love him too, and be joined to him; nay, the greatest
   instance of duty and respect that the church's children can show to
   their mother is to join with her in seeking Christ. The daughters of
   Jerusalem, who had asked (ch. v. 9), What is thy beloved more than
   another beloved? wondering that the spouse should be so passionately in
   love with him, are now of another mind, and are themselves in love with
   him; for, 1. The spouse had described him, and shown them his
   excellencies and perfections; and therefore, though they have not seen
   him, yet, believing, they love him. Those that undervalue Christ do so
   because they do not know him; when God, by his word and Spirit,
   discovers him to the soul, with that ray of light the fire of love to
   him will be kindled. 2. The spouse had expressed her own love to him,
   her rest in that love, and triumphed in it: This is my beloved; and
   that flame in her breast scattered sparks into theirs. As sinful lusts,
   when they break out, defile many, so the pious zeal of some may provoke
   many, 2 Cor. ix. 2. 3. The spouse had bespoken their help in seeking
   her beloved (ch. v. 8); but now they beg hers, for they perceive that
   now the cloud she had been under began to scatter, and the sky to clear
   up, and, while she was describing her beloved to them, she herself
   retrieved her comfort in him. Drooping Christians would find benefit
   themselves by talking of Christ, as well as do good to others. Now
   here, (1.) They enquire concerning him, "Wither has thy beloved gone?
   which way must we steer our course in pursuit of him?" Note, Those that
   are made acquainted with the excellencies of Christ, and the comfort of
   an interest in him, cannot but be inquisitive after him and desirous to
   know where they may meet with him. (2.) They offer their service to the
   spouse to accompany her in quest of him: We will seek him with thee.
   Those that would find Christ must seek him, seek him early, seek him
   diligently; and it is best seeking Christ in concert, to join with
   those that are seeking him. We must seek for communion with Christ in
   communion with saints. We know whither our beloved has gone; he has
   gone to heaven, to his Father, and our Father. He took care to send us
   notice of it, that we might know how to direct to him, John xx. 17. We
   must by faith see him there, and by prayer seek him there, with
   boldness enter into the holiest, and herein must join with the
   generation of those that seek him (Ps. xxiv. 6), even with all that in
   every place call upon him, 1 Cor. i. 2. We must pray with and for
   others.

   II. The answer which the spouse gave to this enquiry, v. 2, 3. Now she
   complains not any more, as she had done (ch. v. 6), "He is gone, he is
   gone," that she knew not where to find him, or doubted she had lost him
   for ever; no,

   1. Now she knows very well where he is (v. 2): "My beloved is not to be
   found in the streets of the city, and the crowd and noise that are
   there; there I have in vain looked for him" (as his parents sought him
   among their kindred and acquaintance, and found him not); "but he has
   gone down to his garden, a place of privacy and retirement." The more
   we withdraw from the hurry of the world the more likely we are to have
   acquaintance with Christ, who took his disciples into a garden, there
   to be witnesses of the agonies of his love. Christ's church is a garden
   enclosed, and separated from the open common of the world; it is his
   garden, which he has planted as he did the garden of Eden, which he
   takes care of, and delights in. Though he had gone up to the paradise
   above, yet he comes down to his garden on earth; it lies low, but he
   condescends to visit it, and wonderful condescension it is. Will God in
   very deed dwell with man upon the earth? Those that would find Christ
   may expect to meet with him in his garden the church, for there he
   records his name (Exod. xx. 24); they must attend upon him in the
   ordinances which he has instituted, the word, sacraments, and prayer,
   wherein he will be with us always, even to the end of the world. The
   spouse here refers to what Christ had said (ch. v. 1), I have come into
   my garden. It is as if she had said, "What a fool was I to fret and
   fatigue myself in seeking him where he was not, when he himself had
   told me where he was!" Words of direction and comfort are often out of
   the way when we have occasion to use them, till the blessed Spirit
   brings them to our remembrance, and then we wonder how we overlooked
   them. Christ has told us that he would come into his garden; thither
   therefore we must go to seek him. The beds, and smaller gardens, in
   this greater, are the particular churches, the synagogues of God in the
   land (Ps. lxxxiv. 8); the spices and lilies are particular believers,
   the planting of the Lord, and pleasant in his eyes. When Christ comes
   down to his church it is, (1.) To feed among the gardens, to feed his
   flock, which he feeds not, as other shepherds, in the open fields, but
   in his garden, so well are they provided for, Ps. xxiii. 2. He comes to
   feed his friends, and entertain them; there you may not only find him,
   but find his table richly furnished, and a hearty welcome to it. He
   comes to feed himself, that is, to please himself with the products of
   his own grace in his people; for the Lord takes pleasure in those that
   fear him. He has many gardens, many particular churches of different
   sizes and shapes; but, while they are his, he feeds in them all,
   manifests himself among them, and is well pleased with them. (2.) To
   gather lilies, wherewith he is pleased to entertain and adorn himself.
   He picks the lilies one by one, and gathers them to himself; and there
   will be a general harvest of them at the great day, when he will send
   forth his angels, to gather all his lilies, that he may be for ever
   glorified and admired in them.

   2. She is very confident of her own interest in him (v. 3): "I am my
   beloved's, and my beloved is mine; the relation is mutual, and the knot
   is tied, which cannot be loosed; for he feeds among the lilies, and my
   communion with him is a certain token of my interest in him." She had
   said this before (ch. ii. 16); but, (1.) Here she repeats it as that
   which she resolved to abide by, and which she took an unspeakable
   pleasure and satisfaction in; she liked her choice too well to change.
   Our communion with God is very much maintained and kept up by the
   frequent renewing of our covenant with him and rejoicing in it. (2.)
   She had occasion to repeat it, for she had acted unkindly to her
   beloved, and, for her so doing, he had justly withdrawn himself from
   her, and therefore there was occasion to take fresh hold of the
   covenant, which continues firm between Christ and believes,
   notwithstanding their failings and his frowns, Ps. lxxxix. 30-35. "I
   have been careless and wanting in my duty, and yet I am my beloved's;"
   for every transgression in the covenant does not throw us out of
   covenant. "He has justly hidden his face from me and denied me his
   comforts, and yet my beloved is mine;" for rebukes and chastenings are
   not only consistent with, but they flow from covenant-love. (3.) When
   we have not a full assurance of Christ's love we must live by a
   faithful adherence to him. "Though I have not the sensible consolation
   I used to have, yet I will cleave to this, Christ is mine and I am
   his." (4.) Though she had said the same before, yet now she inverts the
   order, and asserts her interest in her first: I am my beloved's,
   entirely devoted and dedicated to him; and then her interest in him and
   in his grace: "My beloved is mine, and I am happy, truly happy in him."
   If our own hearts can but witness for us that we are his, there is no
   room left to question his being ours; for the covenant never breaks on
   his side. (5.) It is now her comfort, as it was then, that he feeds
   among the lilies, that he takes delight in his people and converses
   freely with them, as we do with those with whom we feed; and therefore,
   though at present he be withdrawn, "I shall meet with him again. I
   shall yet praise him who is the health of my countenance, and my God."

The Church's Confidence in Christ; The Love of Christ to the Church.

   4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem,
   terrible as an army with banners.   5 Turn away thine eyes from me, for
   they have overcome me: thy hair is as a flock of goats that appear from
   Gilead.   6 Thy teeth are as a flock of sheep which go up from the
   washing, whereof every one beareth twins, and there is not one barren
   among them.   7 As a piece of a pomegranate are thy temples within thy
   locks.   8 There are threescore queens, and fourscore concubines, and
   virgins without number.   9 My dove, my undefiled is but one; she is
   the only one of her mother, she is the choice one of her that bare her.
   The daughters saw her, and blessed her; yea, the queens and the
   concubines, and they praised her.   10 Who is she that looketh forth as
   the morning, fair as the moon, clear as the sun, and terrible as an
   army with banners?

   Now we must suppose Christ graciously returned to his spouse, from whom
   he had withdrawn himself, returned to converse with her (for he speaks
   to her and makes her to hear joy and gladness), returned to favour her,
   having forgiven and forgotten all her unkindness, for he speaks very
   tenderly and respectfully to her.

   I. He pronounces her truly amiable (v. 4): Thou art beautiful, O my
   love! as Tirzah, a city in the tribe of Manasseh, whose name signifies
   pleasant, or acceptable, the situation, no doubt, being very happy and
   the building fine and uniform. Thou art comely as Jerusalem, a city
   compact together (Ps. cxxii. 3), and which Solomon had built and
   beautified, the joy of the whole earth; it was an honour to the world
   (whether they thought so or no) that there was such a city in it. It
   was the holy city, and that was the greatest beauty of it; and fitly is
   the church compared to it, for it was figured and typified by it. The
   gospel-church is the Jerusalem that is above (Gal. iv. 26), the
   heavenly Jerusalem (Heb. xii. 22); in it God has his sanctuary, and is,
   in a special manner, present; thence he has the tribute of praise
   issuing; it is his rest for ever, and therefore it is comely as
   Jerusalem, and, being so, is terrible as an army with banners.
   Church-censures, duly administered, strike an awe upon men's
   consciences; the word (the weapons of her warfare) casts down
   imaginations (2 Cor. x. 5), and even an unbeliever is convinced and
   judged by the solemnity of holy ordinances, 1 Cor. xiv. 24, 25. The
   saints by faith overcome the world (1 John v. 4); nay, like Jacob, they
   have power with God and prevail, Gen. xxxii. 28.

   II. He owns himself in love with her, v. 5. Though, for a small moment,
   and in a little wrath, he had hid his face from her, yet now he gathers
   her with very surprising instances of everlasting lovingkindness, Isa.
   liv. 8. Turn thy eyes towards me (so some read it), "turn the eyes of
   faith and love towards me, for they have lifted me up; look unto me,
   and be comforted." When we are calling to God to turn the eye of his
   favour towards us he is calling to us to turn the eye of our obedience
   towards him. We read it as a strange expression of love, "Turn away thy
   eyes from me, for I cannot bear the brightness of them; they have quite
   overcome me, and I am prevailed with to overlook all that is past;" as
   God said to Moses, when he interceded for Israel, "Let me alone, or I
   must yield," Exod. xxxii. 10. Christ is pleased to borrow these
   expressions of a passionate lover only to express the tenderness of a
   compassionate Redeemer, and the delight he takes in his redeemed and in
   the workings of his own grace in them.

   III. He repeats, almost word for word, part of the description he had
   given of her beauty (ch. iv. 1-3), her hair, her teeth, her temples (v.
   5-7), not because he could not have described it in other words, and by
   other similitudes, but to show that he had still the same esteem for
   her since her unkindness to him, and his withdrawings from her, that he
   had before. Lest she should think that, though he would not quite cast
   her off, yet he would think the worse of her while he knew her, he says
   the same of her now that he had done; for those to whom much is
   forgiven will love the more, and, consequently, will be the more loved,
   for Christ has said, I love those that love me. He is pleased with his
   people, notwithstanding their weaknesses, when they sincerely repent of
   them and return to their duty, and commends them as if they had already
   arrived at perfection.

   IV. He prefers her before all competitors, and sees all the beauties
   and perfections of others meeting and centering in her (v. 8, 9):
   "There are, it may be, threescore queens, who, like Esther, have by
   their beauty attained to the royal state and dignity, and fourscore
   concubines, whom kings have preferred before their own queens, as more
   charming, and these attended by their maids of honour, virgins without
   number, who, when there is a ball at court, appear in great splendour,
   with beauty that dazzles the eyes of the spectators; but my dove, my
   undefiled, is but one, a holy one." 1. She excels them all. Go through
   all the world, and view the societies of men that reckon themselves
   wise and happy, kingdoms, courts, senates, councils, or whatever
   incorporations you may think valuable, they are none of them to be
   compared with the church of Christ; their honours and beauties are
   nothing to hers. Who is like unto thee, O Israel! Deut. xxxiii. 29; iv.
   6, 7. There are particular persons, as virgins without number, who are
   famed for their accomplishments, the beauties of their address,
   language, and performances, but the beauty of holiness is beyond all
   other beauty: "My dove, my undefiled, is one, has that one beauty that
   she is a dove, an undefiled dove, and mine, and that makes her excel
   the queens and virgins, though they were ever so many." 2. She included
   them all. "Other kings have many queens, and concubines, and virgins,
   with whose conversation they entertain themselves, but my dove, my
   undefiled, is to me instead of all; in that one I have more than they
   have in all theirs." Or, "Though there are many particular churches,
   some of greater dignity, others of less, some of longer, others of
   shorter, standing, and many particular believers, of different gifts
   and attainments, some more eminent, others less so, yet they all
   constitute but one catholic church, are all but parts of that whole,
   and that is my dove, my undefiled." Christ is the centre of the
   church's unity; all the children of God that are scattered abroad are
   gathered by him (John xi. 52), and meet in him (Eph. i. 10), and are
   all his doves.

   V. He shows how much she was esteemed, not by him only, but by all that
   had acquaintance with her and stood in relation to her. It would add to
   her praise to say, 1. That she was her mother's darling; she had that
   in her, from a child, which recommended her to the particular affection
   of her parents. As Solomon himself is said to have been tender and an
   only one in the sight of his mother (Prov. iv. 3), so was she the only
   one of her mother, as dear as if she had been an only one, and, if
   there were many more, yet she was the choice one of her that bore her,
   more excellent than all the societies of men this world ever produced.
   All the kingdoms of the world, and the glory of them, are nothing, in
   Christ's account, compared with the church, which is made up of the
   excellent ones of the earth, the precious sons of Zion, comparable to
   fine gold, and more excellent than their neighbours. 2. That she was
   admired by all her acquaintance, not only the daughters, who were her
   juniors, but even the queens and the concubines, who might have reason
   to be jealous of her as a rival; they all blessed her, and wished well
   to her, praised her, and spoke well of her. The daughters of Jerusalem
   called her the fairest among women; all agreed to give her the
   pre-eminence for beauty, and every sheaf bowed to hers. Note, (1.)
   Those that have any correct sense of things cannot but be convinced in
   their consciences (whatever they say) that godly people are excellent
   people; many will give them their good word, and more their good-will.
   (2.) Jesus Christ takes notice what people think and speak of his
   church, and is well pleased with those that honour such as fear the
   Lord, and takes it ill of those that despise them, particularly when
   they are under a cloud, that offend any of his little ones.

   VI. He produces the encomium that was given of her, and makes it his
   own (v. 10): Who is she that looks forth as the morning? This is
   applicable both to the church in the world and to grace in the heart.

   1. They are amiable as the light, the most beautiful of all visible
   things. Christians are, or should be, the lights of the world. The
   patriarchal church looked forth as the morning when the promise of the
   Messiah was first made known, and the day-spring from on high visited
   this dark world. The Jewish church was fair as the moon; the ceremonial
   law was an imperfect light; it shone by reflection; it was changing as
   the moon, did not make day, nor had the sun of righteousness yet risen.
   But the Christian church is clear as the sun, exhibits a great light to
   those that sat in darkness. Or we may apply it to the kingdom of grace,
   the gospel-kingdom. (1.) In its rise, it looks forth as the morning
   after a dark night; it is discovering (Job xxxviii. 12, 13), and very
   acceptable, looks forth pleasantly as a clear morning; but it is small
   in its beginnings, and scarcely perceptible at first. (2.) It is, at
   the best, in this world, but fair as the moon, which shines with a
   borrowed light, which has her changes and eclipses, and her spots too,
   and, when at the full, does but rule by night. But, (3.) When it is
   perfected in the kingdom of glory then it will be clear as the sun, the
   church clothed with the sun, with Christ the sun of righteousness, Rev.
   xii. 1. Those that love God will then be as the sun when he goes forth
   in his strength (Judges v. 31; Matt. xiii. 43); they shall shine in
   inexpressible glory, and that which is perfect will then come; there
   shall be no darkness, no spots, Isa. xxx. 26.

   2. The beauty of the church and of believers is not only amiable, but
   awful as an army with banners. The church, in this world, is as an
   army, as the camp of Israel in the wilderness; its state is militant;
   it is in the midst of enemies, and is engaged in a constant conflict
   with them. Believers are soldiers in this army. It has its banners; the
   gospel of Christ is an ensign (Isa. xi. 12), the love of Christ, ch.
   ii. 4. It is marshalled, and kept in order and under discipline. It is
   terrible to its enemies as Israel in the wilderness was, Exod. xv. 14.
   When Balaam saw Israel encamped according to their tribes, by their
   standards, with colours displayed, he said, How goodly are thy tents, O
   Jacob! Num. xxiv. 5. When the church preserves her purity she secures
   her honour and victory; when she is fair as the moon, and clear as the
   sun, she is truly great and formidable.

The Love of Christ to the Church.

   11 I went down into the garden of nuts to see the fruits of the valley,
   and to see whether the vine flourished, and the pomegranates budded.
   12 Or ever I was aware, my soul made me like the chariots of Amminadib.
     13 Return, return, O Shulamite; return, return, that we may look upon
   thee. What will ye see in the Shulamite? As it were the company of two
   armies.

   Christ having now returned to his spouse, and the breach being entirely
   made up, and the falling out of these lovers being the renewing of
   love, Christ here gives an account both of the distance and of the
   reconciliation.

   I. That when he had withdrawn from his church as his spouse, and did
   not comfort her, yet even then he had his eye upon it as his garden,
   which he took care of (v. 11): "I went down into the garden of nuts, or
   nutmegs, to see the fruits of the valley, with complacency and concern,
   to see them as my own." When he was out of sight he was no further off
   than the garden, hid among the trees of the garden, in a low and dark
   valley; but then he was observing how the vine flourished, that he
   might do all that to it which was necessary to promote its flourishing,
   and might delight himself in it as a man does in a fruitful garden. He
   went to see whether the pomegranates budded. Christ observes the first
   beginnings of the good work of grace in the soul and the early buddings
   of devout affections and inclinations there, and is well pleased with
   them, as we are with the blossoms of the spring.

   II. That yet he could not long content himself with this, but suddenly
   felt a powerful, irresistible, inclination in his own bosom to return
   to his church, as his spouse, being moved with her lamentations after
   him, and her languishing desire towards him (v. 12): "Or ever I was
   aware, my soul made me like the chariots of Ammi-nadib; I could not any
   longer keep at a distance; my repentings were kindled together, and I
   presently resolved to fly back to the arms of my love, my dove." Thus
   Joseph made himself strange to his brethren, for a while, to chastise
   them for their former unkindnesses, and make trial of their present
   temper, till he could no longer refrain himself, but, or ever he was
   aware, burst out into tears, and said, I am Joseph, Gen. xlv. 1, 3. And
   now the spouse perceives, as David did (Ps. xxxi. 22), that though she
   said in her haste, I am cut off from before thy eyes, yet, at the same
   time, he heard the voice of her supplications, and became like the
   chariots of Ammi-nadib, which were noted for their beauty and
   swiftness. My soul put me into the chariots of my willing people (so
   some read it), "the chariots of their faith, and hope, and love, their
   desires, and prayers, and expectations, which they sent after me, to
   fetch me back, as chariots of fire with horses of fire." Note, 1.
   Christ's people are, and ought to be, a willing people. 2. If they
   continue seeking Christ and longing after him, even when he seems to
   withdraw from them, he will graciously return to them in due time,
   perhaps sooner than they think and with a pleasing surprise. No
   chariots sent for Christ shall return empty. 3. All Christ's gracious
   returns to his people take rise from himself. It is not they, it is his
   own soul, that puts him into the chariots of his people; for he is
   gracious because he will be gracious, and loves his Israel because he
   would love them; not for their sakes, be it known to them.

   III. That he, having returned to her, kindly courted her return to him,
   notwithstanding the discouragements she laboured under. Let her not
   despair of obtaining as much comfort as ever she had before this
   distance happened, but take the comfort of the return of her beloved,
   v. 13. Here, 1. The church is called Shulamite, referring either to
   Solomon, the bridegroom in type, by whose name she is called, in token
   of her relation to him and union with him (thus believers are called
   Christians from Christ), or referring to Salem, the place of her birth
   and residence, as the woman of Shunem is called the Shunamite. Heaven
   is the Salem whence the saints have their birth, and where they have
   their citizenship; those that belong to Christ, and are bound for
   heaven, shall be called Shulamites. 2. She is invited to return, and
   the invitation most earnestly pressed: Return, return; and again,
   "Return, return; recover the peace thou hast lost and forfeited; come
   back to thy former composedness and cheerfulness of spirit." Note, Good
   Christians, after they have had their comfort disturbed, are sometimes
   hard to be pacified, and need to be earnestly persuaded to return again
   to their rest. As revolting sinners have need to be called to again and
   again (Turn you, turn you, why will you die?) so disquieted saints have
   need to be called to again and again, Turn you, turn you, why will you
   droop; Why art thou cast down, O my soul? 3. Having returned, she is
   desired to show her face: That we may look upon thee. Go no longer with
   thy face covered like a mourner. Let those that have made their peace
   with God lift up their faces without spot (Job xxii. 26); let them come
   boldly to his throne of grace. Christ is pleased with the cheerfulness
   and humble confidence of his people, and would have them look pleasant.
   "Let us look upon thee, not I only, but the holy angels, who rejoice in
   the consolation of saints as well as in the conversion of sinners; not
   I only, but all the daughters." Christ and believers are pleased with
   the beauty of the church. 4. A short account is given of what is to be
   seen in her. The question is asked, What will you see in the Shulamite?
   And it is answered, As it were the company of two armies. (1.) Some
   think she gives this account of herself; she is shy of appearing,
   unwilling to be looked upon, having, in her own account, no form or
   comeliness. Alas! says she, What will you see in the Shulamite? nothing
   that is worth your looking upon, nothing but as it were the company of
   two armies actually engaged, where nothing is to be seen but blood and
   slaughter. The watchmen had smitten her, and wounded her, and she
   carried in her face the marks of those wounds, looked as if she had
   been fighting. She had said (ch. i. 6), Look not upon me because I am
   black; here she says, "Look not upon me because I am bloody." Or it may
   denote the constant struggle that is between grace and corruption in
   the souls of believers; they are in them as two armies continually
   skirmishing, which makes her ashamed to show her face. (2.) Others
   think her beloved gives the account of her. "I will tell you what you
   shall see in the Shulamite; you shall see as noble a sight as that of
   two armies, or two parts of the same army, drawn out in rank and file;
   not only as an army with banners, but as two armies, with a majesty
   double to what was before spoken; she is as Mahanaim, as the two hosts
   which Jacob saw (Gen. xxxii. 1, 2), a host of saints and a host of
   angels ministering to them; the church militant, the church
   triumphant." Behold two armies; in both the church appears beautiful.
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S O N G   O F   S O L O M O N.

  CHAP. VII.

   In this chapter, I. Christ, the royal bridegroom, goes on to describe
   the beauties of his spouse, the church, in many instances, and to
   express his love to her and the delight he has in her conversation,
   ver. 1-9. II. The spouse, the church, expresses her great delight in
   him, and the desire that she had of communion and fellowship with him,
   ver. 10-13. Such mutual esteem and endearment are there between Christ
   and believers. And what is heaven but an everlasting interchanging of
   loves between the holy God and holy souls!

The Beauty of the Church; The Complacency of Christ in His Church.

   1 How beautiful are thy feet with shoes, O prince's daughter! the
   joints of thy thighs are like jewels, the work of the hands of a
   cunning workman.   2 Thy navel is like a round goblet, which wanteth
   not liquor: thy belly is like a heap of wheat set about with lilies.
   3 Thy two breasts are like two young roes that are twins.   4 Thy neck
   is as a tower of ivory; thine eyes like the fishpools in Heshbon, by
   the gate of Bath-rabbim: thy nose is as the tower of Lebanon which
   looketh toward Damascus.   5 Thine head upon thee is like Carmel, and
   the hair of thine head like purple; the king is held in the galleries.
     6 How fair and how pleasant art thou, O love, for delights!   7 This
   thy stature is like to a palm tree, and thy breasts to clusters of
   grapes.   8 I said, I will go up to the palm tree, I will take hold of
   the boughs thereof: now also thy breasts shall be as clusters of the
   vine, and the smell of thy nose like apples;   9 And the roof of thy
   mouth like the best wine for my beloved, that goeth down sweetly,
   causing the lips of those that are asleep to speak.

   The title which Jesus Christ here gives to the church is new: O
   prince's daughter! agreeing with Ps. xlv. 13, where she is called the
   king's daughter. She is so in respect of her new birth, born from
   above, begotten of God, and his workmanship, bearing the image of the
   King of kings, and guided by his Spirit. She is so by marriage; Christ,
   by betrothing her to himself, though he found her mean and despicable,
   has made her a prince's daughter. She has a princely disposition,
   something in her truly noble and generous; she is daughter and heir to
   the prince of the kings of the earth. If children, then heirs. Now here
   we have,

   I. A copious description of the beauty of the spouse, which, some
   think, is given by the virgins her companions, and that those were they
   who called upon her to return; it seems rather to be given by Christ
   himself, and to be designed to express his love to her and delight in
   her, as before, ch. iv. 1, &c., and ch. vi. 5, 6. The similitudes are
   here different from what they were before, to show that the beauty of
   holiness is such as nothing in nature can reach; you may still say more
   of it, and yet still come short of it. That commendation of the spouse,
   ch. iv., was immediately upon the espousals (ch. iii. 11), this upon
   her return from a by-path (ch. vi. 13); yet this exceeds that, to show
   the constancy of Christ's love to his people; he loves them to the end,
   since he made them precious in his sight and honourable. The spouse had
   described the beauty of her beloved in ten particulars (ch. v. 11,
   &c.); and now he describes her in as many, for he will not be
   behindhand with her in respects and endearments. Those that honour
   Christ he will certainly honour, and make honourable. As the prophet,
   in describing the corruptions of degenerate Israel, reckons from the
   sole of the foot even unto the head (Isa. i. 6), so here the beauties
   of the church are reckoned from foot to head, that, as the apostle
   speaks, when he is comparing the church, as here, to the natural body
   (1 Cor. xii. 23), more abundant honour might be bestowed on those parts
   of the body which we think to be less honourable, and which therefore
   lacked honour, v. 24. 1. Her feet are here praised; the feet of
   Christ's ministers are beautiful in the eyes of the church (Isa. lii.
   7), and her feet are here said to be beautiful in the eyes of Christ.
   How beautiful are thy feet with shoes! When believers, being made free
   from the captivity of sin (Acts xii. 8), stand fast in the liberty with
   which they are made free, preserve the tokens of their enfranchisement,
   have their feet shod with the preparation of the gospel of peace, and
   walk steadily according to the rule of the gospel, then their feet are
   beautiful with shoes; they tread firmly, being well armed against the
   troubles they meet with in their way. When we rest not in good
   affections, but they are accompanied with sincere endeavors and
   resolutions, then our feet are beautified with shoes. See Ezek. xvi.
   10. 2. The joint of the thighs are here said to be like jewels, and
   those curiously wrought by a cunning workman. This is explained by Eph.
   iv. 16 and Col. ii. 19, where the mystical body of Christ is said to be
   held together by joints and bands, as the hips and knees (both which
   are the joints of the thighs) serve the natural body in its strength
   and motion. The church is then comely in Christ's eyes when those
   joints are kept firm by holy love and unity, and the communion of
   saints. When believers act in religion from good principles, and are
   steady and regular in their whole conversation, and turn themselves
   easily to every duty in its time and place, then the joints are like
   jewels. 3. The navel is here compared to a round cup or goblet, that
   wants not any of the agreeable liquor that one would wish to find in
   it, such as David's cup that ran over (Ps. xxiii. 5), well shaped, and
   not as that miserable infant whose navel was not cut, Ezek. xvi. 4. The
   fear of the Lord is said to be health to the navel. See Prov. iii. 8.
   When the soul wants not that fear then the navel wants not liquor. 4.
   The belly is like a heap of wheat in the store-chamber, which perhaps
   was sometimes, to make show, adorned with flowers. The wheat is useful,
   the lilies are beautiful; there is every thing in the church which may
   be to the members of that body either for use or for ornament. All the
   body is nourished from the belly; it denotes the spiritual prosperity
   of a believer and the healthful constitution of the soul all in good
   plight. 5. The breasts are like two young roes that are twins, v. 3. By
   the breasts of the church's consolations those are nourished who are
   born from its belly (Isa. xlvi. 3), and by the navel received
   nourishment in the womb. This comparison we had before, ch. iv. 5. 6.
   The neck, which before was compared to the tower of David (ch. iv. 4),
   is here compared to a tower of ivory, so white, so precious; such is
   the faith of the saints, by which they are joined to Christ their head.
   The name of the Lord, improved by faith, is to the saints as a strong
   and impregnable tower. 7. The eyes are compared to the fish-pools in
   Heshbon, or the artificial fish-ponds, by a gate, either of Jerusalem
   or Heshbon, which is called Bath-rabbim, the daughter of a multitude,
   because a great thoroughfare. The understanding, the intentions of a
   believer, are clean and clear as these ponds. The eyes, weeping for
   sin, are as fountains (Jer. ix. 1), and comely with Christ. 8. The nose
   is like the tower of Lebanon, the forehead or face set like a flint
   (Isa. l. 7), undaunted as that tower was impregnable. So it denotes the
   magnanimity and holy bravery of the church, or (as others) a spiritual
   sagacity to discern things that differ, as animals strangely
   distinguish by the smell. This tower looks towards Damascus, the head
   city of Syria, denoting the boldness of the church in facing its
   enemies and not fearing them. 9. The head like Carmel, a very high hill
   near the sea, v. 5. The head of a believer is lifted up above his
   enemies (Ps. xxvii. 6), above the storms of the lower region, as the
   top of Carmel was, pointing heaven-ward. The more we get above this
   world, and the nearer to heaven, and the more secure and serene we
   become by that means, the more amiable we are in the eyes of the Lord
   Jesus. 10. The hair of the head is said to be like purple. This denotes
   the universal amiableness of a believer in the eyes of Christ, even to
   the hair, or (as some understand it) the pins with which the hair is
   dressed. Some by the head and the hair understand the governors of the
   church, who, if they be careful to do their duty, add much to her
   comeliness. The head like crimson (so some read it) and the hair like
   purple, the two colours worn by great men.

   II. The complacency which Christ takes in his church thus beautified
   and adorned. She is lovely indeed if she be so in his eyes; as he puts
   the comeliness upon her, so it is his love that makes this comeliness
   truly valuable, for he is an unexceptionable judge. 1. He delighted to
   look upon his church, and to converse with it, rejoicing in that
   habitable part of his earth: The king is held in the galleries, and
   cannot leave them. This is explained by Ps. cxxxii. 13, 14, The Lord
   has chosen Zion, saying, This is my rest for ever; here will I dwell;
   and Ps. cxlvii. 11, The Lord takes pleasure in those that fear him.
   And, if Christ has such delight in the galleries of communion with his
   people, much more reason have they to delight in them, and to reckon a
   day there better than a thousand. 2. He was even struck with admiration
   at the beauty of his church (v. 6): How fair and how pleasant art thou,
   O love! How art thou made fair! (so the word is), "not born so, but
   made so with the comeliness which I have put upon thee." Holiness is a
   beauty beyond expression; the Lord Jesus is wonderfully pleased with
   it; the outward aspect of it is fair; the inward disposition of it is
   pleasant and highly agreeable, and the complacency he has in it is
   inexpressible. O my dearest for delights! so some read. 3. He
   determined to keep up communion with his church. (1.) To take hold of
   her as of the boughs of a palm-tree. He compares her stature to a
   palm-tree (v. 7), so straight, so strong, does she appear, when she is
   looked upon in her full proportion. The palm-tree is observed to
   flourish most when it is loaded; so the church, the more it has been
   afflicted, the more it has multiplied; and the branches of it are
   emblems of victory. Christ says, "I will go up to the palm-tree, to
   entertain myself with the shadow of it (v. 8) and I will take hold of
   its boughs and observe the beauty of them." What Christ has said he
   will do, in favour to his people; we may be sure he will do it, for his
   kind purposes are never suffered to fall to the ground; and if he take
   hold of the boughs of his church, take early hold of her branches, when
   they are young and tender, he will keep his hold and not let them go.
   (2.) To refresh himself with her fruits. He compares her breasts (her
   pious affections towards him) to clusters of grapes, a most pleasant
   fruit (v. 7), and he repeats it (v. 8): They shall be (that is, they
   shall be to me) as clusters of the vine, which make glad the heart.
   "Now that I come up to the palm-tree thy graces shall be exerted and
   excited." Christ's presence with his people kindles the holy heavenly
   fire in their souls, and then their breasts shall be as clusters of the
   vine, a cordial to themselves and acceptable to him. And since God, at
   first, breathed into man's nostrils the breath of life, and breathes
   the breath of the new life still, the smell of their nostrils is like
   the smell of apples, or oranges, which is pleasing and reviving. The
   Lord smelt a sweet savour from Noah's sacrifice, Gen. viii. 21. And,
   lastly, the roof of her mouth is like the best wine (v. 9); her
   spiritual taste and relish, or the words she speaks of God and man,
   which come not from the teeth outward, but from the roof of the mouth,
   these are pleasing to God. The prayer of the upright is his delight.
   And, when those that fear the Lord speak one to another as becomes
   them, the Lord hearkens, and hears with pleasure, Mal. iii. 16. It is
   like that wine which is, [1.] Very palatable and grateful to the taste.
   It goes down sweetly; it goes straightly (so the margin reads it); it
   moves itself aright, Prov. xxiii. 31. The pleasures of sense seem right
   to the carnal appetite, and go down smoothly, but they are often wrong,
   and, compared with the pleasure of communion with God, they are harsh
   and rough. Nothing goes down so sweetly with a gracious soul as the
   wine of God's consolations. [2.] It is a great cordial. The presence of
   Christ by his Spirit with him people shall be reviving and refreshing
   to them, as that strong wine which makes the lips even of those that
   are asleep (that are ready to faint away in a deliquium), to speak.
   Unconverted sinners are asleep; saints are often drowsy, and listless,
   and half asleep; but the word and Spirit of Christ will put life and
   vigour into the soul, and out of the abundance of the heart that is
   thus filledthe mouth will speak. When the apostles were filled with the
   Spirit they spoke with tongues the wonderful works of God (Acts ii. 10,
   12); and those who in opposition to being drunk with wine, wherein is
   excess, are filled with the Spirit, speak to themselves in psalms and
   hymns, Eph. v. 18, 19. When Christ is thus commending the sweetness of
   his spouse's love, excited by the manifestation of his, she seems to
   put in that word, for my beloved, as in a parenthesis. "Is there any
   thing in me that is pleasant or valuable? As it is from, so it is for
   my beloved." Then he delights in our good affections and services, when
   they are all for him and devoted to his glory.

Desiring Communion with Christ; The Love of the Church to Christ.

   10 I am my beloved's, and his desire is toward me.   11 Come, my
   beloved, let us go forth into the field; let us lodge in the villages.
     12 Let us get up early to the vineyards; let us see if the vine
   flourish, whether the tender grape appear, and the pomegranates bud
   forth: there will I give thee my loves.   13 The mandrakes give a
   smell, and at our gates are all manner of pleasant fruits, new and old,
   which I have laid up for thee, O my beloved.

   These are the words of the spouse, the church, the believing soul, in
   answer to the kind expressions of Christ's love in the foregoing
   verses.

   I. She here triumphs in her relation to Christ and her interest in him,
   and in his name will she boast all the day long. With what a transport
   of joy and holy exultation does she say (v. 10), "I am my beloved's,
   not my own, but entirely devoted to him and owned by him." If we can
   truly say that Christ is our best beloved, we may be confident that we
   are his and he will save us, Ps. cxix. 94. The gracious discoveries of
   Christ's love to us should engage us greatly to rejoice in the hold he
   has of us, his sovereignty over us and property in us, which is no less
   a spring of comfort than a bond of duty. Intimacy of communion with
   Christ should help clear up our interest in him. Glorying in this, that
   she is his, to serve him, and reckoning that her honour, she comforts
   herself with this, that his desire is towards her, that is, he is her
   husband; it is a periphrasis of the conjugal relation, Gen. iii. 16.
   Christ's desire was strongly towards his chosen remnant, when he came
   from heaven to earth to seek and save them; and when, in pursuance of
   his undertaking, he was even straitened till the baptism of blood he
   was to pass through for them was accomplished, Luke xii. 50. He desired
   Zion for a habitation; this is a comfort to believers that, whosoever
   slights them, Christ has a desire towards them, such a desire as will
   again bring him from heaven to earth to receive them to himself; for he
   longs to have them all with him, John xvii. 24; xiv. 3.

   II. She humbly and earnestly desires communion with him (v. 11, 12):
   "Come, my beloved, let us take a walk together, that I may receive
   counsel, instruction, and comfort from thee, and may make known my
   wants and grievances to thee, with freedom, and without interruption."
   Thus Christ can walk with the two disciples that were going to the
   village called Emmaus, and talked with them, till he made their hearts
   burn within them. Observe here, 1. Having received fresh tokens of his
   love, and full assurances of her interest in him, she presses forward
   towards further acquaintance with him; as blessed Paul, who desired yet
   more and more of the excellency of the knowledge of Christ Jesus, Phil.
   iii. 8. Christ has made it to appear how much his desire is towards us,
   and we are very ungrateful if ours be not towards him. Note, Communion
   with Christ is that which all that are sanctified earnestly breathe
   after; and the clearer discoveries he makes to them of his love the
   more earnestly do they desire it. Sensual pleasures pall the carnal
   appetite, and soon give it surfeit, but spiritual delights whet the
   desires, the language of which is, Nothing more than God, but still
   more and more of him. Christ had said, I will go up to the palm-tree.
   Come, saith she, Let us go. The promises Christ has made us of
   communion with him are not to supersede, but quicken and encourage, our
   prayers for that communion. 2. She desires to go forth into the fields
   and villages to have this communion with him. Those that would converse
   with Christ must go forth from the world and the amusements of it, must
   avoid every thing that would divert the mind and be a hindrance to it
   when it should be wholly taken up with Christ; we must contrive how to
   attend upon the Lord without distraction (1 Cor. vii. 35), for
   therefore the spouse here covets to get out of the noise of the town.
   Let us go forth to him without the camp, Heb. xiv. 13. Solitude and
   retirement befriend communion with God; therefore Isaac went out into
   the field to meditate and pray. Enter into thy closet, and shut thy
   door. A believer is never less alone than when alone with Christ, where
   no eye sees. 3. Having business to go abroad, to look after their
   grounds, she desires the company of her beloved. Note, Wherever we are,
   we may keep up our communion with God, if it be not our own fault, for
   he is always at our right hand, his eye always upon us, and both his
   word and his ear always nigh us. By going about our worldly affairs
   with heavenly holy hearts, mixing pious thoughts with common actions,
   and having our eyes ever towards the Lord, we may take Christ along
   with us whithersoever we go. Nor should we go any whither where we
   cannot in faith ask him to go along with us. 4. She is willing to rise
   betimes, to go along with her beloved: Let us get up early to the
   vineyards. It intimates her care to improve opportunities of conversing
   with her beloved; when the time appointed has come, we must lose no
   time, but, as the woman (Mark xvi. 2), go very early, though it be to a
   sepulchre, if we be in hopes to meet him there. Those that will go
   abroad with Christ must begin betimes with him, early in the morning of
   their days, must begin every day with him, seek him early, seek him
   diligently. 5. She will be content to take up her lodging in the
   villages, the huts or cottages which the country people built for their
   shelter when they attended their business in the fields; there, in
   these mean and cold dwellings, she will gladly reside, if she may but
   have her beloved with her. His presence will make them fine and
   pleasant, and convert them into palaces. A gracious soul can reconcile
   itself to the poorest accommodations, if it may have communion with God
   in them. 6. The most pleasant delightful fields, even in the
   spring-time, when the country is most pleasant, will not satisfy her,
   unless she have her beloved with her. No delights on earth can make a
   believer easy, unless he enjoy God in all.

   III. She desires to be better acquainted with the state of her own soul
   and the present posture of its affairs (v. 12): Let us see if the vine
   flourish. Our own souls are our vineyards; they are, or should be,
   planted with vines and pomegranates, choice and useful trees. We are
   made keepers of these vineyards, and therefore are concerned often to
   look into them, to examine the state of our own souls, to seek whether
   the vine flourishes, whether our graces be in act and exercise, whether
   we be fruitful in the fruits of righteousness, and whether our fruit
   abound. And especially let us enquire whether the tender grape appear
   and whether the pomegranates bud forth, what good motions and
   dispositions there are in us that are yet but young and tender, that
   they may be protected and cherished with a particular care, and may not
   be nipped, or blasted, or rubbed off, but cultivated, that they may
   bring forth fruit unto perfection. In this enquiry into our own
   spiritual state, it will be good to take Christ along with us, because
   his presence will make the vine flourish and the tender grape appear,
   as the returning sun revives the gardens, and because to him we are
   concerned to approve ourselves. If he sees the vine flourish, and the
   tender grape appear--if we can appeal to him, Thou knowest all things,
   thou knowest that I love thee,--if his Spirit witness with our spirit
   that our souls prosper, it is enough. And, if we would be acquainted
   with ourselves, we must beg of him to search and try us, to help us in
   the search, and discover us to ourselves.

   IV. She promises to her beloved the best entertainment she can give him
   at her country seat; for he will come in to us, and sup with us, Rev.
   iii. 20. 1. She promises him her best affections; and, whatever else
   she had for him, it would utterly be contemned if her heart were not
   entire for him: "There therefore will I give thee my love; I will
   repeat the professions of it, honour thee with the tokens of it; and
   the out-goings of my soul towards thee in adorations and desires shall
   be quickened and enlarged, and my heart offered up to thee in a holy
   fire." 2. She promises him her best provision, v. 13. "There we shall
   find pleasant odours, for the mandrakes give a smell;" the love-flowers
   or lovely ones (so the word signifies), or the love-fruits; it was
   something that was in all respects very grateful, so valuable that
   Rachel and Leah had like to have fallen out above it, Gen. xxx. 14. "We
   shall also find that which is good for food, as well as pleasant to the
   eye, all the rarities that the country affords: At our gates are all
   manner of pleasant fruits." Note, (1.) The fruits and exercises of
   grace are pleasant to the Lord Jesus. (2.) These must be carefully laid
   up for him, devoted to his service and honour, must be always ready to
   us when we have occasion for them, as that which is laid up at our
   gates, that, by our bringing forth much fruit, he may be glorified,
   John xv. 18. (3.) There is a great variety of these pleasant fruits,
   with which our souls should be well stocked; we must have all sorts of
   them, grace for all occasions, new and old, as the good householder has
   in his treasury, not only the products of this year, but remainders of
   the last, Matt. xiii. 52. We must not only have that ready to us, for
   the service of Christ, which we have heard, and learned, and
   experienced lately, but must retain that which we have formerly
   gathered; nor must we content ourselves only with what we have laid up
   in store in the days of old, but, as long as we live, must be still
   adding something new to it, that our stock may increase, and we may be
   thoroughly furnished for every good work. (4.) Those that truly love
   Christ will think all they have, even their most pleasant fruits, and
   what they have treasured up most carefully, too little to be bestowed
   upon him, and he is welcome to it all; if it were more and better, it
   should be at his service. It is all from him, and therefore it is fit
   it should be all for him.
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S O N G   O F   S O L O M O N.

  CHAP. VIII.

   The affections between Christ and his spouse are as strong and lively
   here, in this closing chapter of the song, as ever, and rather more so.
   I. The spouse continues her importunity for a more intimate communion
   and fellowship with him, ver. 1-3. II. She charges the daughters of
   Jerusalem not to interrupt her communion with her beloved (ver. 4); and
   they, thereupon, admire her dependence on him, ver. 5. III. She begs of
   her beloved, whom she raises up by her prayers (ver. 5), that he would
   by his grace confirm that blessed union with him to which she was
   admitted, ver. 6, 7. IV. She makes intercession for others also, that
   care might be taken of them (ver. 8, 9), and pleases herself with the
   thoughts of her own interest in Christ and his affection to her, ver.
   10. V. She owns herself his tenant for a vineyard she held of him at
   Baal-hamon, ver. 11, 12. VI. The song concludes with an interchanging
   of parting requests. Christ charges his spouse that she should often
   let him hear from her (ver. 13), and she begs of him that he would
   hasten his return to her, ver. 14).

The Love of the Church to Christ.

   1 O that thou wert as my brother, that sucked the breasts of my mother!
   when I should find thee without, I would kiss thee; yea, I should not
   be despised.   2 I would lead thee, and bring thee into my mother's
   house, who would instruct me: I would cause thee to drink of spiced
   wine of the juice of my pomegranate.   3 His left hand should be under
   my head, and his right hand should embrace me.   4 I charge you, O
   daughters of Jerusalem, that ye stir not up, nor awake my love, until
   he please.

   Here, I. The spouse wishes for a constant intimacy and freedom with the
   Lord Jesus. She was already betrothed to him, but, the nuptials being
   yet not solemnized and published (the bride, the Lamb's wife, will not
   be completely ready till his second coming), she was obliged to be shy
   and to keep at some distance; she therefore wishes she may be taken for
   his sister, he having called her so (ch. v. 1), and that she might have
   the same chaste and innocent familiarity with him that a sister has
   with a brother, an own brother, that sucked the breasts of the same
   mother with her, who would therefore be exceedingly tender of her, as
   Joseph was of his brother Benjamin. Some make this to be the prayer of
   the Old-Testament saints for the hastening of Christ's incarnation,
   that the church might be the better acquainted with him, when,
   forasmuch as the children are partakers of flesh and blood, he should
   also himself likewise take part of the same, and not be ashamed to call
   them brethren. It is rather the wish of all believers for a more
   intimate communion with him, that they might receive the Spirit of
   sanctification, and so Christ must be as their brother, that is, that
   they might be as his brethren, which then they are when by grace they
   are made partakers of a divine nature, and he that sanctifies, and
   those that are sanctified, are both of one, Heb. ii. 11, &c. It becomes
   brethren and sisters, the children of the same parents, that have been
   nursed at the same breast, to be very loving to and tender of one
   another; such a love the spouse desires might be between her and her
   beloved, that she might call him brother. 2. She promises herself then
   the satisfaction of making a more open profession of her relation to
   him than at present she could make: "When I should find thee without,
   any where, even before company, I would kiss thee, as a sister does her
   own brother, especially her little brother that is now sucking the
   breasts of her mother" (for so some understand it); "I would use all
   the decent freedom with thee that could be, and should not be despised
   for it, as doing any thing unbecoming the modesty of my sex." The
   church, since Christ's incarnation, can better own him than she could
   before, when she would have been laughed at for being so much in love
   with one that was not yet born. Christ has become as our brother;
   wherever we find him, therefore, let us be ready to own our relation to
   him and affection for him, and not fear being despised for it, nor
   regard that any more than David did when he danced before the ark. If
   this be to be vile, I will be yet more vile. Nay, let us hope that we
   shall not be despised so much as some imagine. Of the maid-servants of
   whom thou hast spoken I shall be had in honour. Wherever we find the
   image of Christ, though it be without, among those that do not follow
   him with us, we must love it, and testify that love, and we shall not
   be despised for it, but catholic charity will gain us respect. 3. She
   promises to improve the opportunity she should then have for
   cultivating an acquaintance with him (v. 2): "I would lead thee, as my
   brother, by the arm, and hang upon thee; I would show thee all the
   house of my precious things, would bring thee into my mother's house,
   into the church, into the solemn assemblies (ch. iii. 4), into my
   closet" (for there the saints have most familiar communion with
   Christ), "and there thou wouldst instruct me" (so some read it), as
   brethren inform their sisters of what they desire to be instructed in.
   Those that know Christ shall be taught of him; and therefore we should
   desire communion with Christ that we may receive instruction from him.
   He has come that he might give us an understanding. Or, "My mother
   would instruct me when I have thee with me." It is the presence of
   Christ in and with his church that makes the word and ordinances
   instructive to her children, who shall all be taught of God. 4. She
   promises him to bid him welcome to the best she had; she would cause
   him to drink of her spiced wine and the juice of her pomegranate, and
   bid him welcome to it, wishing it better for his sake. The exercise of
   grace and the performance of duty are spiced wine to the Lord Jesus,
   very acceptable to him, as expressive of a grateful sense of his
   favours. Those that are pleased with Christ must study to be pleasing
   to him; and they will not find him hard to be pleased. He reckons
   hearty welcome his best entertainment; and, if he have that, he will
   bring his entertainment along with him. 5. She doubts not but to
   experience his tender care of her and affection to her (v. 3), that she
   should be supported by his power and kept from fainting in the hardest
   services and sufferings (His left hand shall be under my head) and that
   she should be comforted with his love--His right hand should embrace
   me. Thus Christ laid his right hand upon John when he was ready to die
   away, Rev. i. 17. See also Dan. x. 10, 18. It may be read as it is ch.
   ii. 6, His left hand is under my head (for the words are the same in
   the original) and so it expresses an immediate answer to her prayer;
   she was answered with strength in her soul, Ps. cxxxviii. 3. While we
   are following hard after Christ his right hand sustains us, Ps. lxiii.
   8. Underneath are the everlasting arms. 6. She charges those about her
   to take heed of doing any thing to interrupt the pleasing communion she
   now had with her beloved (v. 4), as she had done before, when he thus
   strengthened and comforted her with his presence (ch. ii. 7): Let me
   charge you, O you daughters of Jerusalem, and reason with you, Why
   should you stir up, and why should you awake, my love, until he will?
   The church, our common mother, charges all her children that they never
   do any thing to provoke Christ to withdraw, which we are very prone to
   do. Why should you put such an affront upon him? Why should you be such
   enemies to yourselves? We should thus reason with ourselves when we are
   tempted to do that which will grieve the Spirit. "What! Am I weary of
   Christ's presence, that I affront him and provoke him to depart from
   me? Why should I do that which he will take so unkindly and which I
   shall certainly repent of?"

The Church's Dependence on Christ; The Love of the Church to Christ.

   5 Who is this that cometh up from the wilderness, leaning upon her
   beloved? I raised thee up under the apple tree: there thy mother
   brought thee forth: there she brought thee forth that bare thee.   6
   Set me as a seal upon thine heart, as a seal upon thine arm: for love
   is strong as death; jealousy is cruel as the grave: the coals thereof
   are coals of fire, which hath a most vehement flame.   7 Many waters
   cannot quench love, neither can the floods drown it: if a man would
   give all the substance of his house for love, it would utterly be
   contemned.

   Here, I. The spouse is much admired by those about her. It comes in in
   a parenthesis, but in it gospel-grace lies as plain, and as much above
   ground, as any where in this mystical song: Who is this that comes up
   from the wilderness, leaning upon her beloved? Some make these the
   words of the bridegroom, expressing himself well pleased with her
   reliance on him and resignation of herself to his guidance. They are
   rather the words of the daughters of Jerusalem, to whom she spoke (v.
   4); they see her, and bless her. The angels in heaven, and all her
   friends on earth, are the joyful spectators of her bliss. The Jewish
   church came up from the wilderness supported by the divine power and
   favour, Deut. xxxii. 10, 11. The Christian church was raised up from a
   low and desolate condition by the grace of Christ relied on, Gal. iv.
   27. Particular believers are amiable, nay, admirable, and divine grace
   is to be admired in them, when by the power of that grace they are
   brought up from the wilderness, leaning with a holy confidence and
   complacency upon Jesus Christ their beloved. This bespeaks the beauty
   of a soul, and the wonders of divine grace, 1. In the conversion of
   sinners. A sinful state is a wilderness, remote from communion with
   God, barren and dry, and in which there is no true comfort; it is a
   wandering wanting state. Out of this wilderness we are concerned to
   come up, by true repentance, in the strength of the grace of Christ,
   supported by our beloved and carried in his arms. 2. In the consolation
   of saints. A soul convinced of sin, and truly humbled for it, is in a
   wilderness, quite at a loss; and there is no coming out of this
   wilderness but leaning on Christ as our beloved, by faith, and not
   leaning to our own understanding, nor trusting to any righteousness or
   strength of our own as sufficient for us, but going forth, and going
   on, in the strength of the Lord God, and making mention of his
   righteousness, even his only, who is the Lord our righteousness. 3. In
   the salvation of those that belong to Christ. We must go up from the
   wilderness of this world having our conversation in heaven; and, at
   death, we must remove thither, leaning upon Christ, must live and die
   by faith in him. To me to live is Christ, and it is he that is gain in
   death.

   II. She addresses herself to her beloved.

   1. She puts him in mind of the former experience which she and others
   had had of comfort and success in applying to him. (1.) For her own
   part: "I raised thee up under the apple tree, that is, I have many a
   time wrestled with thee by prayer and have prevailed. When I was alone
   in the acts of devotion, retired in the orchard, under the apple-tree"
   (which Christ himself was compared to, ch. ii. 3), as Nathanael under
   the fig-tree (John i. 48), "meditating and praying, then I raised thee
   up, to help me and comfort me," as the disciples raised him up in the
   storm, saying, Master, carest thou not that we perish? (Mark iv. 38),
   and the church (Ps. xliv. 23), Awake, why sleepest thou? Note, The
   experience we have had of Christ's readiness to yield to the
   importunities of our faith and prayer should encourage us to continue
   instant in our addresses to him, to strive more earnestly, and not to
   faint. I sought the Lord, and he heard me, Ps. xxxiv. 4. (2.) Others
   also had like experience of comfort in Christ, as it follows there (Ps.
   xxxiv. 5), They looked unto him, as well as I, and were lightened.
   There thy mother brought thee forth, the universal church, or believing
   souls, in whom Christ was formed, Gal. iv. 15. They were in pain for
   the comfort of an interest in thee, and travailed in pain with great
   sorrow (so the word here signifies); but they brought thee forth; the
   pangs did not continue always; those that had travailed in convictions
   at last brought forth in consolations, and the pain was forgotten for
   joy of the Saviour's birth. By this very similitude our Saviour
   illustrates the joy which his disciples would have in his return to
   them, after a mournful separation for a time, John xvi. 21, 22. After
   the bitter pangs of repentance many a one has had the blessed birth of
   comfort; why then may not I?

   2. She begs of him that her union with him might be confirmed, and her
   communion with him continued and made more intimate (v. 6): Set me as a
   seal upon thy heart, as a seal upon thy arm. (1.) "Let me have a place
   in thy heart, an interest in thy love." This is that which all those
   desire above any thing that know how much their happiness is bound up
   in the love of Christ. (2.) "Let me never lose the room I have in thy
   heart; let thy love to me be ensured, as that deed which is sealed up
   not to be robbed. Let nothing ever prevail either to separate me from
   thy love, or, by suspending the communications of it, to deprive me of
   the comfortable sense of it." (3.) "Let me be always near and dear to
   thee, as the signet on thy right hand, not to be parted with (Jer.
   xxii. 24), engraven upon the palms of thy hands (Isa. xlix. 14), be
   loved with a peculiar love." (4.) "Be thou my high priest; let my name
   be written on thy breast-plate, nearer thy heart, as the names of all
   the tribes were engraven like the engravings of a signet in twelve
   precious stones on the breast-plate of Aaron, and also on two precious
   stones on the two shoulders or arms of the ephod," Exod. xxviii. 11,
   12, 21. (5.) "Let thy power be engaged for me, as an evidence of thy
   love to me; let me be not only a seal upon thy heart, but a seal upon
   thy arm; let me be ever borne up in thy arms, and know it to my
   comfort." Some make these to be the words of Christ to his spouse,
   commanding her to be ever mindful of him and of his love to her;
   however, if we desire and expect that Christ should set us as a seal on
   his heart, surely we cannot do less than set him as a seal on ours.

   3. To enforce this petition, she pleads the power of love, of her love
   to him, which constrained her to be thus pressing for the tokens of his
   love to her.

   (1.) Love is a violent vigorous passion. [1.] It is strong as death.
   The pains of a disappointed lover are like the pains of death; nay, the
   pains of death are slighted, and made nothing of, in pursuit of the
   beloved object. Christ's love to us was strong as death, for it broke
   through death itself. He loved us, and gave himself for us. The love of
   true believers to Christ is strong as death, for it makes them dead to
   every thing else; it even parts between soul and body, while the soul,
   upon the wings of devout affections, soars upward to heaven, an even
   forgets that it is yet clothed and clogged with flesh. Paul, in a
   rapture of this love, knew not whether he was in the body or out of the
   body. By it a believer is crucified to the world. [2.] Jealousy is
   cruel as the grave, which swallows up and devours all; those that truly
   love Christ are jealous of every thing that would draw them from him,
   and especially jealous of themselves, lest they should do any thing to
   provoke him to withdraw from them, and, rather than do so, would pluck
   out a right eye and cut off a right hand, than which what can be more
   cruel? Weak and trembling saints, who conceive a jealousy of Christ,
   doubting of his love to them, find that jealousy to prey upon them like
   the grave; nothing wastes the spirits more; but it is an evidence of
   the strength of their love to him. (3.) The coals thereof, its lamps,
   and flames, and beams, are very strong, and burn with incredible force,
   as the coals of fire that have a most vehement flame, a flame of the
   Lord (so some read it), a powerful piercing flame, as the lightning,
   Ps. xxix. 7. Holy love is a fire that begets a vehement heat in the
   soul, and consumes the dross and chaff that are in it, melts it down
   like wax into a new form, and carries it upwards as the sparks towards
   God and heaven.

   (2.) Love is a valiant victorious passion. Holy love is so; the
   reigning love of God in the soul is constant and firm, and will not be
   drawn off from him either by fair means or foul, by life or death, Rom.
   viii. 38. [1.] Death, and all its terrors, will not frighten a believer
   from loving Christ: Many waters, though they will quench fire, cannot
   quench this love, no, nor the floods drown it, v. 7. The noise of these
   waters will strike no terror upon it; let them do their worst, Christ
   shall still be the best beloved. The overflowing of these waters will
   strike no damp upon it, but it will enable a man to rejoice in
   tribulation. Though he slay me, I will love him and trust in him. No
   waters could quench Christ's love to us, nor any floods drown it; he
   waded through the greatest difficulties, even seas of blood. Love sat
   king upon the floods; let nothing then abate our love to him. [2.]
   Life, and all its comforts, will not entice a believer from loving
   Christ: If a man could hire him with all the substance of his house, to
   take his love off from Christ and set it upon the world and the flesh
   again, he would reject the proposal with the utmost disdain; as Christ,
   when the kingdoms of this world and the glory of them were offered him,
   to buy him off from his undertaking, said, Get thee hence, Satan. It
   would utterly be contemned. Offer those things to those that know no
   better. Love will enable us to repel and triumph over temptations from
   the smiles of the world, as much as from its frowns. Some give this
   sense of it: If a man would give all the substance of his house to
   Christ, as an equivalent instead of love, to excuse it, it would be
   contemned. He seeks not ours, but us, the heart, not the wealth. If I
   give all my goods to feed the poor, and have not love, it is nothing, 1
   Cor. xiii. 1. Thus believers stand affected to Christ: the gifts of his
   providence cannot satisfy them without the assurances of his love.

Concern for the Gentiles; Privileges and Duties of the Church.

   8 We have a little sister, and she hath no breasts: what shall we do
   for our sister in the day when she shall be spoken for?   9 If she be a
   wall, we will build upon her a palace of silver: and if she be a door,
   we will inclose her with boards of cedar.   10 I am a wall, and my
   breasts like towers: then was I in his eyes as one that found favour.
   11 Solomon had a vineyard at Baal-hamon; he let out the vineyard unto
   keepers; every one for the fruit thereof was to bring a thousand pieces
   of silver.   12 My vineyard, which is mine, is before me: thou, O
   Solomon, must have a thousand, and those that keep the fruit thereof
   two hundred.

   Christ and his spouse having sufficiently confirmed their love to each
   other, and agreed it to be on both sides strong as death and
   inviolable, they are here, in these verses, like a loving husband and
   his wife, consulting together about their affairs, and considering what
   they should do. Yoke-fellows, having laid their hearts together, lay
   their heads together, to contrive about their relations and about their
   estates; and, accordingly, this happy pair are here advising with one
   another about a sister, and a vineyard.

   I. They are here consulting about their sister, their little sister,
   and the disposing of her.

   1. The spouse proposes her case with a compassionate concern (v. 8): We
   have a little sister and she has no breasts (she has not grown up to
   maturity); what shall we do for this little sister of ours in the day
   that she shall be spoken for, so as that we may do well for her? (1.)
   This may be understood as spoken by the Jewish church concerning the
   Gentile world. God has espoused the church of the Jews to himself, and
   she was richly endowed, but what shall become of the poor Gentiles, the
   barren that has not borne, and the desolate? Isa. liv. 1. Their
   condition (say the pious Jews) is very deplorable and forlorn; they are
   sisters, children of the same fathers, God and Adam, but they are
   little, because not dignified with the knowledge of God; they have no
   breasts, no divine revelation, no scriptures, no ministers, no breasts
   of consolation drawn out to them, when they might suck, being strangers
   to the covenants of promise, no breasts of instruction themselves to
   draw out to their children, to nourish them, 1 Pet. ii. 2. What shall
   we do for them? We can but pity them, and pray for them. Lord, what
   wilt thou do for them? The saints, in Solomon's time, might know, from
   David's psalms, that God had mercy in store for them, and they begged
   it might be hastened to them. Now the tables are turned; the Gentiles
   are betrothed to Christ, and ought to return the kindness by an equal
   concern for the bringing in of the Jews again, our eldest sister, that
   once had breasts, but now has none. If we take it in this sense, the
   unbelieving posterity of these pious Jews contradicted this prayer of
   their fathers; for, when the day came that the Gentiles should be
   spoken for and courted to Christ, instead of considering what to do for
   them they plotted to do all they could against them, which filled up
   the measure of their iniquity, 1 Thess. ii. 16. Or, (2.) It may be
   applied to any other that belong to the election of grace, but are yet
   uncalled. They are remotely related to Christ and his church, and
   sisters to them both, other sheep that are not of this fold, John x.
   16; Acts xviii. 10. They have no breasts, none yet fashioned (Ezek.
   xvi. 7), no affection to Christ, no principle of grace. The day will
   come when they shall be spoken for, when the chosen shall be called,
   shall be courted for Christ, by the ministers, the friends of the
   bridegroom. A blessed day it will be, a day of visitation. What shall
   we do, in that day, to promote the match, to conquer their coyness, and
   persuade them to consent to Christ and present themselves chaste
   virgins to him? Note, Those that through grace are brought to Christ
   themselves should contrive what they may do to help others to him, to
   carry on the great design of his gospel, which is to espouse souls to
   Christ and convert sinners to him from whom they have departed.

   2. Christ soon determines what to do in this case, and his spouse
   agrees with him in it (v. 9): "If she be a wall, if the good work be
   once begun with the Gentiles, with the souls that are to be called in,
   if the little sister, when she shall be spoken for by the gospel, will
   but receive the word, and build herself upon Christ the foundation, and
   frame her doings to turn to the Lord, as the wall is in order to the
   house, we will build upon her a palace of silver, or build her up into
   such a palace; we will carry on the good work that is begun, till the
   wall become a palace, the wall of stone a palace of silver," which goes
   beyond the boast of Augustus Cæsar, that what he found brick he left
   marble. This little sister, when once she is joined to the Lord, shall
   be made to grow into a holy temple, a habitation of God through the
   Spirit, Eph. ii. 21, 22. If she be a door, when this palace comes to be
   finished, and the doors of this wall set up, which was the last thing
   done (Neh. vii. 1), then we will enclose here with boards of cedar; we
   will carefully and effectually protect her, that she shall receive no
   damage. We will do it; Father, Son, and Holy Ghost, all concur in
   contriving, carrying on, and crowning, the blessed work when the time
   comes. Whatever is wanting shall be set in order, and the work of faith
   shall be fulfilled with power. Though the beginnings of grace be small,
   the latter end shall greatly increase. The church is in care concerning
   those that are yet uncalled. "Let me alone," says Christ; "I will do
   all that which is necessary to be done for them. Trust me with it."

   3. The spouse takes this occasion to acknowledge with thankfulness his
   kindness to her, v. 10. She is very willing to trust him with her
   little sister, for she herself had had great experience of his grace,
   and, for her part, she owed her all to him: I am a wall, and my breasts
   like towers. This she speaks, not as upbraiding her little sister that
   had no breasts, but comforting her concerning her, that he who had made
   her what she was, who had built her up upon himself and made her to
   grow up to maturity, could and would do the same kindness for those
   whose case she bore upon her heart. Then was I in his eyes as one that
   found favour. See, (1.) What she values herself upon, her having found
   favour in the eyes of Jesus Christ. Those are happy, truly happy, and
   for ever so, that have the favour of God and are accepted of him. (2.)
   How she ascribes the good work of God in her to the good-will of God
   towards her: "He has made me a wall and my breasts as towers, and then,
   in that instance more than in any thing, I experienced his love to me."
   Hail, thou that art highly favoured, for in thee Christ is formed. (3.)
   What pleasure God takes in the work of his own hands. When we are made
   as a wall, as a brazen wall (Jer. i. 18; xv. 20), that stands firmly
   against the blast of the terrible ones (Isa. xxv. 4), then God takes
   delight in us to do us good. (4.) With what joy and triumph we ought to
   speak of God's grace towards us, and with what satisfaction we should
   look back upon the special times and seasons when we were in his eyes
   as those that find favour; these were days never to be forgotten.

   II. They are here consulting about a vineyard they had in the country,
   the church of Christ on earth considered under the notion of a vineyard
   (v. 11, 12): Solomon had a vineyard at Baal-hamon, had a kingdom in the
   possession of a multitude, a numerous people. As he was a type of
   Christ, so his vineyard was a type of the church of Christ. Our Saviour
   has given us a key to these verses in the parable of the vineyard let
   out to the unthankful husbandmen, Matt. xxi. 33. The bargain was that,
   every one of the tenants having so much of the vineyard assigned him as
   would contain 1000 vines, he was to pay the annual rent of 1000 pieces
   of silver; for we read (Isa. vii. 23) that in a fruitful soil there
   were 1000 vines at 1000 silverlings. Observe, 1. Christ's church is his
   vineyard, a pleasant and peculiar place, privileged with many honours;
   he delights to walk in it, as a man in his vineyard, and is pleased
   with its fruits. 2. He has entrusted each of us with his vineyard, as
   keepers of it. The privileges of the church are that good thing which
   he has committed to us, to be kept as a sacred trust. The service of
   the church is to be our business, according as our capacity is. Son, go
   work to-day in my vineyard. Adam, in innocency, was to dress the
   garden, and to keep it. 3. He expects rent from those that are employed
   in his vineyard and entrusted with it. He comes, seeking fruit, and
   requires gospel-duty of all those that enjoy gospel-privileges. Every
   one, of what rank or degree soever, must bring glory and honour to
   Christ, and do some service to the interest of his kingdom in the
   world, in consideration of what benefit and advantage they enjoy by
   their share of the privileges of the vineyard. 4. Though Christ has let
   out his vineyard to keepers, yet still it is his, and he has his eye
   always upon it for good; for, if he did not watch over it night and day
   (Isa. xxvii. 1, 2), the watchmen, to whom he has let it out, would keep
   it but in vain, Ps. cxxvii. 1. Some take these for Christ's words (v.
   12): My vineyard, which is mine, is before me; and they observe how he
   dwells upon his property in it: It is my vineyard, which is mine; so
   dear is his church to him, it is his own in the world (John xiii. 1),
   and therefore he will always have it under his protection; it is his
   own, and he will look after it. 5. The church, that enjoys the
   privileges of the vineyard, must have them always before her. The
   keeping of the vineyard requires constant care and diligence. They are
   rather the words of the spouse: My vineyard, which is mine, is before
   me. She has lamented her fault and folly in not keeping her own
   vineyard (ch. i. 6), but now she resolves to reform. Our hearts are our
   vineyards, which we must keep with all diligence; and therefore we must
   have a watchful jealous eye upon them at all times. 6. Our great care
   must be to pay our rent for what we hold of Christ's vineyard, and to
   see that we do not go behind-hand, nor disappoint the messengers he
   sends to receive the fruits (Matt. xxi. 34): Thou, O Solomon! must have
   1000, and shalt have. The main of the profits belong to Christ; to him
   and his praise all our fruits must be dedicated. 7. If we be careful to
   give Christ the praise of our church-privileges, we may then take to
   ourselves the comfort and benefit of them. If the owner of the vineyard
   have had his due, the keepers of it shall be well paid for their cares
   and pains; they shall have 200, which sum, no doubt, was looked upon as
   a good profit. Those that work for Christ are working for themselves,
   and shall be unspeakable gainers by it.

Mutual Love of Christ and the Church; Expectation of the Glory to Be
Revealed.

   13 Thou that dwellest in the gardens, the companions hearken to thy
   voice: cause me to hear it.   14 Make haste, my beloved, and be thou
   like to a roe or to a young hart upon the mountains of spices.

   Christ and his spouse are here parting for a while; she must stay below
   in the gardens on earth, where she has work to do for him; he must
   remove to the mountains of spices in heaven, where he has business to
   attend for her, as an advocate with the Father. Now observe with what
   mutual endearments they part.

   I. He desires to hear often from her. She is ready at her pen; she must
   be sure to write to him; she knows how to direct (v. 13): "Thou that,
   for the present, dwellest in the gardens, dressing and keeping them
   till thou remove from the garden below to the paradise above--thou, O
   believer! whoever thou art, that dwellest in the gardens of solemn
   ordinances, in the gardens of church-fellowship and communion, the
   companions are so happy as to hear thy voice, cause me to hear it too."
   Observe, 1. Christ's friends should keep a good correspondence one with
   another, and, as dear companions, speak often to one another (Mal. iii.
   16) and hearken to one another's voice; they should edify, encourage,
   and respect one another. They are companions in the kingdom and
   patience of Christ, and therefore, as fellow-travellers, should keep up
   mutual freedom, and not be shy of, nor strange to, one another. The
   communion of saints is an article of our covenant, as well as an
   article of our creed, to exhort one another daily, and be glad to be
   exhorted by another. Hearken to the voice of the church, as far as it
   agrees with the voice of Christ; his companions will do so. 2. In the
   midst of our communion with one another we must not neglect our
   communion with Christ, but let him see our countenance and hear our
   voice; he here bespeaks it: "The companions hearken to thy voice; it is
   a pleasure to them; cause me to hear it. Thou makest thy complaints to
   them when any thing grieves thee; why does thou not bring them to me,
   and let me hear them? Thou art free with them; be as free with me; pour
   out thy heart to me." Thus Christ, when he left his disciples, ordered
   them to send to him upon every occasion. Ask, and you shall receive.
   Note, Christ not only accepts and answers, but even courts his people's
   prayers, not reckoning them a trouble to him, but an honour and a
   delight, Prov. xv. 8. We cause him to hear our prayers when we not only
   pray, but wrestle and strive in prayer. He loves to be pressingly
   importuned, which is not the manner of men. Some read it, "Cause me to
   be heard; thou hast often an opportunity of speaking to thy companions,
   and they hearken to what thou sayest; speak of me to them; let my name
   be heard among them; let me be the subject of thy discourse." "One word
   of Christ" (as archbishop Usher used to say) "before you part." No
   subject is more becoming, or should be more pleasing.

   II. She desires his speedy return to her (v. 14): Make haste, my
   beloved, to come again, and receive me to thyself; be thou like a roe,
   or a young hart, upon the mountains of spices; let no time be lost; it
   is pleasant dwelling here in the gardens, but to depart, and be with
   thee, is far better; that therefore is what I wish, and wait, and long
   for. Even so, come, Lord Jesus, come quickly. Observe, 1. Though Jesus
   Christ be now retired, he will return. The heavens, those high
   mountains of sweet spices, must contain him till the times of
   refreshing shall come; and those times will come, when every eye shall
   see him, in all the pomp and power of the upper and better world, the
   mystery of God being finished and the mystical body completed. 2. True
   believers, as they are looking for, so they are hastening to, the
   coming of that day of the Lord, not that they would have him make more
   haste than good speed, but that the intermediate counsels may all be
   fulfilled, and then that the end may come--the sooner the better. Not
   that they think him slack concerning his promise, as some men count
   slackness, but thus they express the strength of their affections to
   him and the vastness of their expectations from him when he comes
   again. 3. Those only that can in sincerity call Christ their beloved,
   their best beloved, can, upon good grounds, desire him to hasten his
   second coming. As for those whose hearts go a whoring after the world,
   and who set their affections on the things of the earth, they cannot
   love his appearing, but dread it rather, because then the earth, and
   all the things of it which they have chosen for their portion, will be
   burnt up. But those that truly love Christ long for his second coming,
   because it will be the crown both of his glory and their bliss. 4. The
   comfort and satisfaction which we sometimes have in communion with God
   in grace here should make us breathe the more earnestly after the
   immediate vision and complete fruition of him in the kingdom of glory.
   The spouse, after an endearing conference with her beloved, finding it
   must break off, concludes with this affectionate request for the
   perfecting and perpetuating of this happiness in the future state. The
   clusters of grapes that meet us in this wilderness should make us long
   for the full vintage in Canaan. If a day in his courts be so sweet,
   what then will an eternity within the veil be! If this be heaven, O
   that I were there! 5. It is good to conclude our devotions with a
   joyful expectation of the glory to be revealed, and holy humble
   breathings towards it. We should not part but with the prospect of
   meeting again. It is good to conclude every sabbath with thoughts of
   the everlasting sabbath, which shall have no night at the end of it,
   nor any week-day to come after it. It is good to conclude every
   sacrament with thoughts of the everlasting feast, when we shall sit
   down with Christ at his table in his kingdom, to rise no more, and
   drink of the wine new there, and to break up every religious assembly
   in hopes of the general assembly of the church of the first-born, when
   time and days shall be no more: Let the blessed Jesus hasten that
   blessed day. Why are his chariot-wheels so long a coming? Why tarry the
   wheels of his chariots?
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]1:2   [2]1:3   [3]1:4   [4]1:6-8   [5]1:7   [6]1:9   [7]1:9
   [8]1:14   [9]1:14   [10]1:15   [11]1:16   [12]1:20   [13]1:21
   [14]1:21   [15]1:22   [16]1:22   [17]1:25-26   [18]1:26   [19]1:26
   [20]1:28   [21]1:28   [22]1:29   [23]1:31   [24]2:1   [25]2:5-6
   [26]2:5-6   [27]2:7   [28]2:7   [29]2:7   [30]2:7   [31]2:7   [32]2:9
   [33]2:10   [34]2:18   [35]2:22   [36]3:1-24   [37]3:5   [38]3:6
   [39]3:10   [40]3:12   [41]3:15   [42]3:15   [43]3:15   [44]3:15
   [45]3:15   [46]3:16   [47]3:18   [48]3:19   [49]3:19   [50]3:19
   [51]3:19   [52]3:19   [53]3:19   [54]3:24   [55]3:24   [56]3:24
   [57]4:4   [58]4:10-11   [59]4:12   [60]4:14   [61]4:16   [62]4:16
   [63]4:23   [64]4:25   [65]5:2   [66]5:29   [67]6:2   [68]6:3
   [69]6:3   [70]6:5   [71]6:5   [72]6:6   [73]6:11   [74]6:13
   [75]6:16   [76]7:1   [77]7:11   [78]7:22   [79]7:22   [80]8:1
   [81]8:1   [82]8:1   [83]8:1-3   [84]8:21   [85]8:21   [86]8:22
   [87]8:22   [88]8:22   [89]9:2   [90]9:2   [91]9:2   [92]9:6   [93]9:6
   [94]9:11   [95]10:5   [96]10:5   [97]10:31-32   [98]12:3   [99]12:5
   [100]12:8   [101]12:17   [102]13:2   [103]13:3   [104]13:8
   [105]13:9   [106]13:10   [107]13:18   [108]14:5-6   [109]15:1
   [110]15:1   [111]15:1   [112]15:14   [113]15:18   [114]15:18
   [115]16:6   [116]16:12   [117]16:12   [118]16:12   [119]17:1
   [120]17:1   [121]17:1   [122]17:19   [123]18:1   [124]18:17
   [125]18:19   [126]18:21   [127]18:25   [128]18:25   [129]18:25
   [130]18:25   [131]19:28   [132]20:3   [133]20:6   [134]21:19
   [135]22:21   [136]22:21   [137]22:21   [138]23:16   [139]24:12
   [140]25:2   [141]25:2   [142]25:6   [143]25:18   [144]26:11
   [145]27:1   [146]27:37   [147]27:40   [148]28:20   [149]30:2
   [150]30:14   [151]31:7   [152]31:13   [153]31:24   [154]31:40
   [155]31:40   [156]31:42   [157]31:53   [158]32:1   [159]32:1-2
   [160]32:9   [161]32:10   [162]32:11   [163]32:28   [164]33:5
   [165]33:10   [166]34:7   [167]34:30   [168]35:1   [169]35:5
   [170]36:11   [171]37:4   [172]37:24-25   [173]39:9   [174]39:9
   [175]39:9   [176]39:14   [177]41:40   [178]41:43   [179]41:44
   [180]41:47   [181]42:21   [182]42:23   [183]43:32   [184]45:1
   [185]45:3   [186]46:34   [187]48:16   [188]49:21   [189]49:21
   [190]49:22   [191]49:24   [192]50:20   [193]50:23   [194]50:23

   Exodus

   [195]1:9   [196]2:12   [197]2:17   [198]3:5   [199]3:7   [200]3:7
   [201]3:9   [202]3:14   [203]3:15   [204]4:11   [205]4:23   [206]5:1
   [207]5:2   [208]6:3   [209]6:3   [210]6:3   [211]8:17   [212]8:24
   [213]9:20   [214]9:20-21   [215]9:23   [216]12:23-24   [217]12:36
   [218]14:10   [219]14:10   [220]14:11-12   [221]14:22   [222]14:24-25
   [223]14:30   [224]14:31   [225]15:1   [226]15:1-21   [227]15:1-27
   [228]15:3   [229]15:11   [230]15:11   [231]15:11   [232]15:14
   [233]15:14-15   [234]15:15   [235]15:20   [236]15:20   [237]15:26
   [238]15:26   [239]16:3   [240]16:10   [241]16:18   [242]17:2-7
   [243]17:7   [244]17:14   [245]18:11   [246]18:11   [247]18:11
   [248]18:21   [249]18:21   [250]19:4   [251]19:5   [252]19:5
   [253]19:5   [254]19:6   [255]19:21   [256]20:2   [257]20:24
   [258]20:24   [259]21:5-6   [260]21:6   [261]21:17   [262]21:33-34
   [263]22:1   [264]22:22-23   [265]22:23   [266]22:23   [267]22:23
   [268]22:26   [269]22:26-27   [270]22:28   [271]23:3   [272]23:3
   [273]23:9   [274]23:13   [275]23:16   [276]23:19   [277]23:20-21
   [278]23:21   [279]23:21   [280]23:26   [281]23:29   [282]24:6
   [283]24:8   [284]25:8   [285]28:11-12   [286]28:21   [287]30:19
   [288]30:20-21   [289]30:23-24   [290]32:7   [291]32:8   [292]32:10
   [293]32:13   [294]32:34   [295]33:12   [296]33:13   [297]33:13
   [298]33:17   [299]33:18-19   [300]33:19   [301]33:22   [302]34:6
   [303]34:6   [304]34:6-7   [305]34:6-7   [306]34:6-7   [307]34:6-7
   [308]34:7   [309]34:7   [310]39:43

   Leviticus

   [311]7:11-12   [312]7:15   [313]7:15   [314]7:18   [315]10:3
   [316]10:3   [317]10:9   [318]18:30   [319]19:17   [320]19:17
   [321]19:32   [322]23:24   [323]23:40   [324]25:25   [325]26:21
   [326]26:21   [327]26:24   [328]26:36   [329]26:41   [330]26:42
   [331]27:10   [332]27:32

   Numbers

   [333]3:6-10   [334]5:12   [335]6:23   [336]7:89   [337]10:35
   [338]11:1   [339]11:5   [340]11:5   [341]11:31-32   [342]11:33
   [343]11:33-34   [344]12:5   [345]12:6   [346]12:8   [347]14:1-45
   [348]14:2-3   [349]14:3-4   [350]14:6-7   [351]14:10   [352]14:17
   [353]14:19   [354]14:21   [355]14:22   [356]14:22   [357]14:22
   [358]14:28   [359]14:28   [360]14:28   [361]14:31   [362]14:39-40
   [363]15:1-31   [364]15:28-30   [365]16:3   [366]16:5   [367]16:27
   [368]16:30   [369]16:32   [370]16:35   [371]20:3-5   [372]21:14
   [373]23:8   [374]23:9   [375]23:10   [376]23:21   [377]23:22
   [378]24:2   [379]24:5   [380]24:5   [381]24:7   [382]25:1-3
   [383]25:4-5   [384]25:6   [385]29:1   [386]30:2   [387]32:14
   [388]35:33

   Deuteronomy

   [389]1:17   [390]1:17   [391]1:26   [392]1:32   [393]2:7   [394]2:10
   [395]2:20   [396]3:25   [397]3:26   [398]4:2   [399]4:2   [400]4:6
   [401]4:6-7   [402]4:7   [403]4:7   [404]4:7-8   [405]4:8   [406]4:9
   [407]4:19   [408]4:19   [409]4:19   [410]4:26   [411]4:32-33
   [412]4:33   [413]5:24   [414]6:4   [415]6:7   [416]6:7   [417]6:7
   [418]6:7   [419]6:8   [420]6:13   [421]6:20   [422]7:8   [423]7:8
   [424]7:8   [425]7:14   [426]8:2   [427]8:7   [428]8:8   [429]8:12-17
   [430]8:16   [431]8:17   [432]8:17   [433]8:17   [434]8:17-18
   [435]9:4   [436]9:5-6   [437]10:21   [438]11:11   [439]11:11-12
   [440]12:12   [441]12:32   [442]16:16   [443]17:16   [444]17:18
   [445]19:14   [446]19:18-19   [447]19:20   [448]20:5   [449]20:5
   [450]20:8   [451]21:6   [452]21:23   [453]22:21   [454]24:5
   [455]24:13   [456]26:5   [457]26:14   [458]26:19   [459]27:14
   [460]27:17   [461]27:24   [462]28:12   [463]28:25   [464]28:37
   [465]28:47   [466]28:47-48   [467]28:67   [468]29:19-20   [469]29:20
   [470]29:23   [471]29:24   [472]29:24   [473]29:29   [474]29:29
   [475]30:4   [476]30:11   [477]30:14   [478]31:19   [479]31:21
   [480]31:28   [481]32:1-47   [482]32:4   [483]32:5   [484]32:8
   [485]32:9   [486]32:9   [487]32:10   [488]32:10-11   [489]32:11
   [490]32:13   [491]32:13-14   [492]32:14   [493]32:14   [494]32:15
   [495]32:15   [496]32:16   [497]32:21   [498]32:21   [499]32:27
   [500]32:29   [501]32:34   [502]32:34   [503]32:34   [504]32:35
   [505]32:36   [506]32:36   [507]32:36   [508]32:38   [509]32:43
   [510]33:2   [511]33:2   [512]33:2   [513]33:3   [514]33:3
   [515]33:19   [516]33:25   [517]33:26   [518]33:26   [519]33:29
   [520]33:29   [521]33:29   [522]34:10

   Joshua

   [523]1:8   [524]3:11   [525]4:9   [526]5:1   [527]5:15   [528]7:8
   [529]7:25   [530]10:11   [531]10:11   [532]10:11   [533]10:13
   [534]10:24   [535]15:19   [536]22:17   [537]23:13   [538]24:15

   Judges

   [539]4:5   [540]4:15   [541]5:4-5   [542]5:4-5   [543]5:14
   [544]5:31   [545]5:31   [546]5:31   [547]6:13   [548]6:13   [549]6:31
   [550]7:25   [551]8:1-3   [552]8:21   [553]9:9   [554]9:13   [555]9:13
   [556]9:15   [557]10:14   [558]10:16   [559]11:7   [560]11:11
   [561]11:11   [562]12:1-3   [563]13:20   [564]20:6   [565]21:21

   Ruth

   [566]1:1   [567]1:19   [568]2:4   [569]2:12   [570]2:12   [571]2:12
   [572]2:20   [573]3:7   [574]3:11   [575]3:18   [576]4:7

   1 Samuel

   [577]1:11   [578]1:13   [579]1:14-15   [580]1:18   [581]1:18
   [582]2:4-5   [583]2:5   [584]2:6-8   [585]2:8   [586]2:9   [587]2:10
   [588]2:10   [589]2:30   [590]2:30   [591]3:1   [592]3:18
   [593]4:10-11   [594]4:11   [595]4:19   [596]6:5   [597]6:20
   [598]7:2   [599]7:6   [600]7:9   [601]8:7   [602]8:16   [603]9:18
   [604]10:1   [605]10:27   [606]10:27   [607]12:23   [608]14:27
   [609]14:28   [610]14:41   [611]15:22   [612]15:22   [613]16:1
   [614]16:16   [615]16:18   [616]17:1-58   [617]17:28   [618]17:43
   [619]17:45   [620]17:45   [621]18:5-16   [622]18:7   [623]18:9
   [624]18:14   [625]18:14   [626]18:14-15   [627]18:21   [628]18:25
   [629]19:6   [630]19:11   [631]20:3   [632]20:17   [633]20:27
   [634]21:2   [635]21:7   [636]21:10-11   [637]21:13   [638]22:2
   [639]22:5   [640]22:7   [641]22:7   [642]22:9   [643]22:22
   [644]23:5   [645]23:7   [646]23:12   [647]23:13   [648]23:15
   [649]23:19   [650]23:27-28   [651]23:29   [652]23:29   [653]24:2
   [654]24:4   [655]24:4   [656]24:4   [657]24:4   [658]24:6
   [659]24:11   [660]24:12   [661]24:13   [662]24:13   [663]24:13
   [664]24:16   [665]25:6   [666]25:11   [667]25:29   [668]25:32
   [669]26:1   [670]26:8   [671]26:9   [672]26:10   [673]26:12
   [674]26:19   [675]26:19   [676]26:19   [677]26:19   [678]26:21
   [679]27:1   [680]27:1   [681]27:10   [682]30:24   [683]31:7

   2 Samuel

   [684]1:9   [685]1:18   [686]1:18   [687]2:23   [688]3:33-34
   [689]3:36   [690]3:36   [691]3:39   [692]5:6   [693]5:7   [694]5:8
   [695]5:9   [696]5:11   [697]5:17   [698]5:17   [699]5:22   [700]5:24
   [701]5:24   [702]6:3   [703]6:15   [704]6:20   [705]7:2
   [706]7:12-17   [707]7:14   [708]7:14-15   [709]7:14-15   [710]7:15
   [711]8:1   [712]8:1-18   [713]8:2   [714]8:3   [715]8:4   [716]8:4
   [717]8:4   [718]8:4   [719]8:6   [720]8:11   [721]8:13   [722]8:15
   [723]10:11   [724]10:18   [725]12:3   [726]12:3   [727]12:4
   [728]12:5   [729]12:6   [730]12:8   [731]12:10   [732]12:11
   [733]12:11   [734]12:13   [735]12:25   [736]12:25   [737]12:25
   [738]12:25   [739]13:12   [740]15:1-16:14   [741]15:3   [742]15:14
   [743]15:25   [744]15:25-26   [745]15:26   [746]15:26   [747]15:31
   [748]16:9   [749]16:12   [750]19:34-35   [751]19:35   [752]19:35
   [753]20:16   [754]21:16-17   [755]21:17   [756]22:1   [757]22:1-51
   [758]23:1   [759]23:1   [760]23:2-3   [761]23:3   [762]23:4
   [763]23:5   [764]23:20   [765]24:10   [766]24:10   [767]24:13
   [768]24:13   [769]24:14   [770]24:24

   1 Kings

   [771]1:6   [772]1:30   [773]1:40   [774]1:48   [775]2:23   [776]3:3
   [777]3:28   [778]4:21   [779]4:29   [780]4:29   [781]4:30   [782]4:31
   [783]4:32   [784]4:32   [785]4:33   [786]4:33   [787]6:7
   [788]7:31-32   [789]8:2   [790]8:27   [791]8:32   [792]8:46
   [793]9:15-19   [794]10:2   [795]10:9   [796]10:21   [797]10:24
   [798]10:27   [799]11:1   [800]11:1   [801]11:1-43   [802]11:12
   [803]11:28   [804]14:4   [805]14:27-28   [806]15:5   [807]16:8
   [808]18:29   [809]18:38   [810]18:41   [811]19:4   [812]19:4
   [813]19:11   [814]19:12-13   [815]19:18   [816]19:18   [817]21:10-13
   [818]22:19-29   [819]22:39

   2 Kings

   [820]1:13   [821]3:12   [822]3:14   [823]6:11   [824]6:16-17
   [825]6:17   [826]6:17   [827]6:17   [828]6:22   [829]6:27   [830]6:27
   [831]11:3   [832]19:3   [833]20:5   [834]20:19   [835]24:5   [836]25:12

   1 Chronicles

   [837]2:4   [838]2:6   [839]11:3   [840]12:32   [841]13:3   [842]13:3
   [843]13:3   [844]13:6   [845]16:1-43   [846]16:7   [847]16:7-36
   [848]16:8-18   [849]16:15   [850]16:34-36   [851]17:23   [852]18:3
   [853]18:12   [854]22:1   [855]25:1-31   [856]25:5   [857]26:5
   [858]27:29   [859]27:29   [860]27:31   [861]27:31   [862]27:33
   [863]28:2   [864]28:2-21   [865]29:3   [866]29:14

   2 Chronicles

   [867]5:13   [868]6:1   [869]6:40   [870]6:41-42   [871]7:2
   [872]7:16   [873]7:21   [874]9:8   [875]9:23   [876]9:23-24
   [877]10:4-5   [878]12:8   [879]12:8   [880]13:7   [881]14:9
   [882]15:3   [883]15:5   [884]16:9   [885]16:9   [886]19:6   [887]19:6
   [888]19:6   [889]20:1   [890]20:1-30   [891]20:5   [892]20:11
   [893]20:12   [894]20:12   [895]20:12   [896]20:14   [897]20:14-17
   [898]20:20-21   [899]20:21   [900]20:21-22   [901]20:23   [902]20:28
   [903]23:16   [904]25:15   [905]28:22   [906]28:22   [907]29:4
   [908]29:30   [909]29:30   [910]29:30   [911]29:30   [912]30:8
   [913]30:10   [914]30:22   [915]31:21   [916]36:19

   Ezra

   [917]2:41   [918]2:41   [919]2:58   [920]3:10   [921]6:21   [922]7:27
   [923]7:28   [924]9:8   [925]9:8   [926]9:8

   Nehemiah

   [927]1:3   [928]1:3   [929]2:10   [930]2:10   [931]5:5   [932]5:9
   [933]5:15   [934]6:10   [935]6:13   [936]6:16   [937]6:16   [938]7:1
   [939]8:8   [940]8:10   [941]8:10   [942]8:10   [943]9:5   [944]9:33
   [945]9:33   [946]11:17   [947]11:22   [948]12:31   [949]12:35
   [950]12:46   [951]13:26

   Esther

   [952]1:22   [953]3:15   [954]5:12   [955]6:13   [956]7:2   [957]7:4
   [958]7:7   [959]8:17   [960]8:17   [961]9:1   [962]10:3   [963]10:3

   Job

   [964]1:1   [965]1:1   [966]1:1   [967]1:1-3   [968]1:1-2:13
   [969]1:1-2:13   [970]1:2   [971]1:2-4   [972]1:3   [973]1:3
   [974]1:4   [975]1:5   [976]1:5   [977]1:5   [978]1:5   [979]1:6
   [980]1:6-7   [981]1:6-12   [982]1:7   [983]1:7   [984]1:8   [985]1:8
   [986]1:9   [987]1:10   [988]1:10   [989]1:10   [990]1:10   [991]1:11
   [992]1:11   [993]1:12   [994]1:13   [995]1:13-17   [996]1:13-19
   [997]1:14-15   [998]1:14-15   [999]1:15-17   [1000]1:16   [1001]1:17
   [1002]1:18-19   [1003]1:18-19   [1004]1:20   [1005]1:20-22
   [1006]1:21   [1007]1:21   [1008]1:22   [1009]2:1-2   [1010]2:1-5
   [1011]2:3   [1012]2:4   [1013]2:5   [1014]2:5   [1015]2:6   [1016]2:6
   [1017]2:7-8   [1018]2:7-8   [1019]2:8   [1020]2:8   [1021]2:9
   [1022]2:9   [1023]2:9-10   [1024]2:10   [1025]2:10   [1026]2:11
   [1027]2:11   [1028]2:11   [1029]2:11-13   [1030]2:12   [1031]2:12
   [1032]3:1-10   [1033]3:1-26   [1034]3:1-26   [1035]3:3   [1036]3:4
   [1037]3:4   [1038]3:6   [1039]3:7   [1040]3:8   [1041]3:8   [1042]3:9
   [1043]3:10   [1044]3:11-12   [1045]3:11-19   [1046]3:12   [1047]3:13
   [1048]3:14   [1049]3:15   [1050]3:16   [1051]3:16   [1052]3:16
   [1053]3:17   [1054]3:18   [1055]3:19   [1056]3:19   [1057]3:20
   [1058]3:20-21   [1059]3:20-22   [1060]3:20-26   [1061]3:23
   [1062]3:23   [1063]3:24   [1064]3:25-26   [1065]3:26   [1066]3:26
   [1067]4   [1068]4:2   [1069]4:2   [1070]4:2   [1071]4:2   [1072]4:2
   [1073]4:3   [1074]4:3   [1075]4:3-4   [1076]4:3-5   [1077]4:5
   [1078]4:5   [1079]4:5-6   [1080]4:6   [1081]4:6   [1082]4:6
   [1083]4:6-7   [1084]4:7   [1085]4:7   [1086]4:7-11   [1087]4:8
   [1088]4:9   [1089]4:9   [1090]4:9   [1091]4:10-11   [1092]4:12
   [1093]4:12-21   [1094]4:14   [1095]4:15   [1096]4:15-16   [1097]4:16
   [1098]4:17   [1099]4:18   [1100]4:18-21   [1101]4:19   [1102]4:19
   [1103]4:20   [1104]4:20-21   [1105]5:1   [1106]5:1   [1107]5:1
   [1108]5:1   [1109]5:2   [1110]5:2-5   [1111]5:3   [1112]5:3
   [1113]5:3-5   [1114]5:4   [1115]5:4-5   [1116]5:4-5   [1117]5:5
   [1118]5:5   [1119]5:6   [1120]5:6-7   [1121]5:7   [1122]5:8
   [1123]5:8   [1124]5:8   [1125]5:8-13   [1126]5:8-16   [1127]5:9
   [1128]5:9   [1129]5:10   [1130]5:10   [1131]5:11   [1132]5:11
   [1133]5:12   [1134]5:12-14   [1135]5:12-14   [1136]5:13   [1137]5:13
   [1138]5:13   [1139]5:14   [1140]5:15   [1141]5:16   [1142]5:16
   [1143]5:17   [1144]5:17   [1145]5:17-27   [1146]5:18   [1147]5:19
   [1148]5:19   [1149]5:19-27   [1150]5:20   [1151]5:21   [1152]5:21
   [1153]5:22   [1154]5:22   [1155]5:23   [1156]5:23   [1157]5:23
   [1158]5:24   [1159]5:25   [1160]5:26   [1161]5:27   [1162]5:27
   [1163]6:2-3   [1164]6:2-7   [1165]6:4   [1166]6:4   [1167]6:4
   [1168]6:4   [1169]6:4   [1170]6:4   [1171]6:4   [1172]6:4   [1173]6:5
   [1174]6:6   [1175]6:6-7   [1176]6:7   [1177]6:8   [1178]6:8-9
   [1179]6:8-13   [1180]6:9   [1181]6:10   [1182]6:11-12   [1183]6:12
   [1184]6:13   [1185]6:14   [1186]6:14-30   [1187]6:15   [1188]6:15-20
   [1189]6:16   [1190]6:17   [1191]6:18   [1192]6:19   [1193]6:20
   [1194]6:21   [1195]6:22   [1196]6:22   [1197]6:22   [1198]6:22
   [1199]6:23   [1200]6:24-25   [1201]6:26   [1202]6:26   [1203]6:26-27
   [1204]6:28   [1205]6:29   [1206]6:30   [1207]7:1   [1208]7:1-6
   [1209]7:2   [1210]7:2   [1211]7:3   [1212]7:3-4   [1213]7:3-4
   [1214]7:4   [1215]7:4   [1216]7:5   [1217]7:5   [1218]7:6   [1219]7:6
   [1220]7:7   [1221]7:7-10   [1222]7:7-21   [1223]7:8   [1224]7:8
   [1225]7:8   [1226]7:9   [1227]7:9-10   [1228]7:10   [1229]7:10
   [1230]7:10   [1231]7:11   [1232]7:11-16   [1233]7:12   [1234]7:12
   [1235]7:13   [1236]7:13-14   [1237]7:14   [1238]7:14   [1239]7:15-16
   [1240]7:17-18   [1241]7:17-18   [1242]7:17-21   [1243]7:19
   [1244]7:20   [1245]7:20   [1246]7:21   [1247]7:21   [1248]8:1-22
   [1249]8:2   [1250]8:2   [1251]8:2   [1252]8:2   [1253]8:2   [1254]8:2
   [1255]8:3   [1256]8:3-4   [1257]8:4   [1258]8:4   [1259]8:4
   [1260]8:5   [1261]8:5-7   [1262]8:5-7   [1263]8:6   [1264]8:8
   [1265]8:8   [1266]8:8-10   [1267]8:8-19   [1268]8:9   [1269]8:9
   [1270]8:10   [1271]8:11-13   [1272]8:12   [1273]8:13   [1274]8:13-14
   [1275]8:14   [1276]8:14-15   [1277]8:16   [1278]8:17   [1279]8:18
   [1280]8:19   [1281]8:20   [1282]8:20   [1283]8:20-22   [1284]8:21
   [1285]8:21   [1286]8:22   [1287]9   [1288]9:2   [1289]9:2   [1290]9:3
   [1291]9:3   [1292]9:3   [1293]9:3-13   [1294]9:4   [1295]9:5-7
   [1296]9:8   [1297]9:9   [1298]9:10   [1299]9:11   [1300]9:12
   [1301]9:12   [1302]9:13   [1303]9:14   [1304]9:14   [1305]9:14-21
   [1306]9:15   [1307]9:15   [1308]9:15   [1309]9:15   [1310]9:15-19
   [1311]9:16   [1312]9:17-18   [1313]9:18   [1314]9:19   [1315]9:19
   [1316]9:20   [1317]9:20-21   [1318]9:22   [1319]9:22-24   [1320]9:23
   [1321]9:24   [1322]9:24   [1323]9:24   [1324]9:24   [1325]9:24
   [1326]9:25-26   [1327]9:25-35   [1328]9:27   [1329]9:27-28
   [1330]9:29   [1331]9:30-31   [1332]9:30-31   [1333]9:32   [1334]9:32
   [1335]9:33   [1336]9:34   [1337]9:34-35   [1338]9:34-35   [1339]9:35
   [1340]10:1   [1341]10:1-7   [1342]10:2   [1343]10:3   [1344]10:4
   [1345]10:4   [1346]10:4-6   [1347]10:5   [1348]10:6   [1349]10:7
   [1350]10:7   [1351]10:8   [1352]10:8   [1353]10:8   [1354]10:8-13
   [1355]10:9   [1356]10:9   [1357]10:9   [1358]10:9   [1359]10:9
   [1360]10:10   [1361]10:11   [1362]10:11   [1363]10:12   [1364]10:12
   [1365]10:13   [1366]10:14   [1367]10:14-17   [1368]10:15
   [1369]10:15   [1370]10:15   [1371]10:15   [1372]10:15
   [1373]10:16-17   [1374]10:18-19   [1375]10:18-22   [1376]10:20
   [1377]10:20   [1378]10:20-21   [1379]10:20-21   [1380]10:21
   [1381]10:21   [1382]10:21-22   [1383]10:22   [1384]11:1-4
   [1385]11:2-3   [1386]11:2-3   [1387]11:2-3   [1388]11:4   [1389]11:5
   [1390]11:6   [1391]11:6   [1392]11:6   [1393]11:7   [1394]11:7
   [1395]11:7-8   [1396]11:7-9   [1397]11:8   [1398]11:8   [1399]11:10
   [1400]11:10   [1401]11:11   [1402]11:11-12   [1403]11:12
   [1404]11:12   [1405]11:13-14   [1406]11:13-14   [1407]11:14
   [1408]11:14   [1409]11:15   [1410]11:15-19   [1411]11:15-20
   [1412]11:16   [1413]11:17   [1414]11:17   [1415]11:18   [1416]11:19
   [1417]11:20   [1418]11:20   [1419]11:20   [1420]11:20   [1421]12:1-5
   [1422]12:2   [1423]12:2   [1424]12:3   [1425]12:3   [1426]12:3
   [1427]12:4   [1428]12:5   [1429]12:5   [1430]12:6   [1431]12:6
   [1432]12:6   [1433]12:6   [1434]12:6-11   [1435]12:7-8   [1436]12:9
   [1437]12:9   [1438]12:9   [1439]12:10   [1440]12:11   [1441]12:12
   [1442]12:12-25   [1443]12:13   [1444]12:14   [1445]12:15
   [1446]12:15   [1447]12:16   [1448]12:16   [1449]12:17   [1450]12:18
   [1451]12:18   [1452]12:19   [1453]12:19   [1454]12:20   [1455]12:20
   [1456]12:20   [1457]12:21   [1458]12:21   [1459]12:22   [1460]12:23
   [1461]12:24   [1462]12:24   [1463]12:24   [1464]12:24-25
   [1465]12:25   [1466]12:25   [1467]13:1-2   [1468]13:1-2   [1469]13:2
   [1470]13:2   [1471]13:2   [1472]13:3   [1473]13:3   [1474]13:3
   [1475]13:4   [1476]13:4-8   [1477]13:5   [1478]13:5-6   [1479]13:7-8
   [1480]13:9   [1481]13:9-12   [1482]13:10   [1483]13:11   [1484]13:12
   [1485]13:12   [1486]13:13   [1487]13:13   [1488]13:13   [1489]13:14
   [1490]13:14   [1491]13:14   [1492]13:15   [1493]13:15   [1494]13:15
   [1495]13:15-16   [1496]13:16   [1497]13:17   [1498]13:17
   [1499]13:18   [1500]13:18   [1501]13:18   [1502]13:19   [1503]13:19
   [1504]13:19   [1505]13:19   [1506]13:20-22   [1507]13:20-22
   [1508]13:21   [1509]13:22   [1510]13:22   [1511]13:22   [1512]13:22
   [1513]13:23   [1514]13:23-28   [1515]13:24   [1516]13:24
   [1517]13:25   [1518]13:26   [1519]13:27   [1520]13:27   [1521]13:27
   [1522]13:27   [1523]13:27   [1524]13:28   [1525]14:1   [1526]14:1
   [1527]14:1   [1528]14:1   [1529]14:2   [1530]14:2   [1531]14:3
   [1532]14:3   [1533]14:4   [1534]14:4   [1535]14:4   [1536]14:4
   [1537]14:5   [1538]14:5   [1539]14:5   [1540]14:5   [1541]14:6
   [1542]14:6   [1543]14:7   [1544]14:7-9   [1545]14:7-12   [1546]14:10
   [1547]14:11-12   [1548]14:12   [1549]14:12   [1550]14:13
   [1551]14:13   [1552]14:13   [1553]14:13   [1554]14:14   [1555]14:14
   [1556]14:14   [1557]14:14-15   [1558]14:15   [1559]14:15
   [1560]14:16-17   [1561]14:16-17   [1562]14:16-17   [1563]14:18
   [1564]14:18   [1565]14:18-19   [1566]14:19   [1567]14:19
   [1568]14:20   [1569]14:20   [1570]14:21   [1571]14:21
   [1572]14:21-22   [1573]14:22   [1574]15:2-3   [1575]15:2-3
   [1576]15:2-13   [1577]15:4   [1578]15:4   [1579]15:5   [1580]15:6
   [1581]15:7   [1582]15:7-9   [1583]15:8   [1584]15:10   [1585]15:11
   [1586]15:12-13   [1587]15:14   [1588]15:14-16   [1589]15:15
   [1590]15:16   [1591]15:16   [1592]15:16   [1593]15:17
   [1594]15:17-25   [1595]15:18   [1596]15:18   [1597]15:19
   [1598]15:19   [1599]15:20   [1600]15:20   [1601]15:20
   [1602]15:20-21   [1603]15:21   [1604]15:21   [1605]15:22
   [1606]15:22   [1607]15:22   [1608]15:23   [1609]15:23   [1610]15:23
   [1611]15:24   [1612]15:24   [1613]15:25   [1614]15:25-28
   [1615]15:26   [1616]15:26   [1617]15:26   [1618]15:27   [1619]15:27
   [1620]15:27   [1621]15:28   [1622]15:29   [1623]15:29   [1624]15:30
   [1625]15:30   [1626]15:30   [1627]15:31   [1628]15:32   [1629]15:32
   [1630]15:32   [1631]15:33   [1632]15:34-35   [1633]15:35
   [1634]16:1-5   [1635]16:2   [1636]16:3   [1637]16:4-5   [1638]16:5
   [1639]16:5   [1640]16:6   [1641]16:6-16   [1642]16:7   [1643]16:8
   [1644]16:8   [1645]16:8   [1646]16:8   [1647]16:9   [1648]16:9
   [1649]16:9   [1650]16:10   [1651]16:10   [1652]16:11   [1653]16:12
   [1654]16:14   [1655]16:14-22   [1656]16:15   [1657]16:15-16
   [1658]16:16   [1659]16:16   [1660]16:16   [1661]16:16   [1662]16:16
   [1663]16:16-17   [1664]16:17   [1665]16:18   [1666]16:19
   [1667]16:20   [1668]16:20   [1669]16:20-21   [1670]16:21
   [1671]16:21   [1672]16:22   [1673]17:1   [1674]17:1   [1675]17:1
   [1676]17:2   [1677]17:2   [1678]17:2-7   [1679]17:3   [1680]17:4
   [1681]17:5   [1682]17:6   [1683]17:7   [1684]17:7   [1685]17:8
   [1686]17:8-9   [1687]17:8-9   [1688]17:9   [1689]17:9   [1690]17:10
   [1691]17:10-16   [1692]17:11   [1693]17:11-12   [1694]17:12
   [1695]17:13   [1696]17:14   [1697]17:14   [1698]17:14
   [1699]17:15-16   [1700]17:16   [1701]18:1-4   [1702]18:1-21
   [1703]18:2   [1704]18:2   [1705]18:3   [1706]18:4   [1707]18:5
   [1708]18:5-6   [1709]18:5-6   [1710]18:5-21   [1711]18:6   [1712]18:7
   [1713]18:7   [1714]18:7-10   [1715]18:8   [1716]18:9   [1717]18:9
   [1718]18:11   [1719]18:11   [1720]18:11   [1721]18:11-12
   [1722]18:14   [1723]18:15   [1724]18:16   [1725]18:17   [1726]18:18
   [1727]18:19   [1728]18:20   [1729]18:21   [1730]19:2   [1731]19:2
   [1732]19:2-7   [1733]19:3   [1734]19:3   [1735]19:3   [1736]19:4
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   [2651]38:10   [2652]38:11   [2653]38:12   [2654]38:12-13
   [2655]38:12-13   [2656]38:12-15   [2657]38:12-15   [2658]38:13
   [2659]38:13   [2660]38:14   [2661]38:15   [2662]38:16   [2663]38:16
   [2664]38:16-21   [2665]38:18   [2666]38:19   [2667]38:20
   [2668]38:21   [2669]38:22-23   [2670]38:22-23   [2671]38:22-27
   [2672]38:23   [2673]38:24   [2674]38:24   [2675]38:25   [2676]38:26
   [2677]38:26-27   [2678]38:28   [2679]38:28-30   [2680]38:29-30
   [2681]38:31   [2682]38:31-33   [2683]38:32   [2684]38:33
   [2685]38:33   [2686]38:33   [2687]38:33   [2688]38:34   [2689]38:34
   [2690]38:34-35   [2691]38:35   [2692]38:35   [2693]38:36
   [2694]38:36   [2695]38:36   [2696]38:37   [2697]38:37   [2698]38:38
   [2699]38:38   [2700]38:39-40   [2701]38:39-41   [2702]38:40
   [2703]38:41   [2704]38:41   [2705]39:1-2   [2706]39:1-4   [2707]39:3
   [2708]39:4   [2709]39:5   [2710]39:5-7   [2711]39:5-8   [2712]39:6
   [2713]39:6   [2714]39:7-8   [2715]39:8   [2716]39:9   [2717]39:9-12
   [2718]39:10   [2719]39:11   [2720]39:11-12   [2721]39:13
   [2722]39:13   [2723]39:13-18   [2724]39:14   [2725]39:15
   [2726]39:16   [2727]39:17   [2728]39:18   [2729]39:19   [2730]39:19
   [2731]39:19   [2732]39:19-25   [2733]39:20   [2734]39:21
   [2735]39:22   [2736]39:24   [2737]39:25   [2738]39:25   [2739]39:26
   [2740]39:26-30   [2741]39:27   [2742]39:28   [2743]39:29
   [2744]39:29   [2745]40:1-2   [2746]40:1-2   [2747]40:2   [2748]40:3-5
   [2749]40:4   [2750]40:4   [2751]40:4   [2752]40:4-5   [2753]40:4-5
   [2754]40:4-5   [2755]40:5   [2756]40:6   [2757]40:6-7   [2758]40:7
   [2759]40:8   [2760]40:8   [2761]40:9   [2762]40:9   [2763]40:10
   [2764]40:10   [2765]40:11-12   [2766]40:11-13   [2767]40:11-14
   [2768]40:11-14   [2769]40:12   [2770]40:13   [2771]40:14
   [2772]40:15   [2773]40:15   [2774]40:15-24   [2775]40:16
   [2776]40:17   [2777]40:18   [2778]40:19   [2779]40:19   [2780]40:19
   [2781]40:20   [2782]40:21   [2783]40:22   [2784]40:23   [2785]40:24
   [2786]41:1   [2787]41:1-2   [2788]41:1-9   [2789]41:1-34
   [2790]41:3-4   [2791]41:5   [2792]41:6   [2793]41:7   [2794]41:8
   [2795]41:9   [2796]41:10   [2797]41:10   [2798]41:11   [2799]41:11-12
   [2800]41:12   [2801]41:12   [2802]41:13-14   [2803]41:14
   [2804]41:15-17   [2805]41:15-17   [2806]41:18   [2807]41:18-21
   [2808]41:19-21   [2809]41:22   [2810]41:22-24   [2811]41:23
   [2812]41:24   [2813]41:25   [2814]41:25-30   [2815]41:26-29
   [2816]41:29   [2817]41:30   [2818]41:31   [2819]41:31-32
   [2820]41:31-32   [2821]41:32   [2822]41:33   [2823]41:33-34
   [2824]41:34   [2825]42:1   [2826]42:1-6   [2827]42:1-6
   [2828]42:1-17   [2829]42:2   [2830]42:2-6   [2831]42:3   [2832]42:3
   [2833]42:4   [2834]42:5   [2835]42:5-6   [2836]42:6   [2837]42:6
   [2838]42:7   [2839]42:7-8   [2840]42:7-9   [2841]42:8   [2842]42:9
   [2843]42:10-17   [2844]42:11   [2845]42:12   [2846]42:13-15
   [2847]42:14   [2848]42:15   [2849]42:16

   Psalms

   [2850]1   [2851]1   [2852]1:1   [2853]1:1   [2854]1:1   [2855]1:1
   [2856]1:1   [2857]1:1   [2858]1:1-3   [2859]1:1-3   [2860]1:1-6
   [2861]1:2   [2862]1:2   [2863]1:2   [2864]1:3   [2865]1:3   [2866]1:3
   [2867]1:3   [2868]1:3   [2869]1:4   [2870]1:4   [2871]1:4
   [2872]1:4-5   [2873]1:4-6   [2874]1:5   [2875]1:5   [2876]1:5
   [2877]1:5   [2878]1:6   [2879]1:6   [2880]1:6   [2881]1:6   [2882]1:6
   [2883]1:6   [2884]1:6   [2885]1:23   [2886]2   [2887]2:1   [2888]2:1
   [2889]2:1   [2890]2:1   [2891]2:1   [2892]2:1   [2893]2:1   [2894]2:1
   [2895]2:1   [2896]2:1-2   [2897]2:1-2   [2898]2:1-3   [2899]2:1-3
   [2900]2:1-3   [2901]2:1-6   [2902]2:1-6   [2903]2:1-6   [2904]2:1-6
   [2905]2:1-12   [2906]2:1-12   [2907]2:2   [2908]2:2   [2909]2:2-5
   [2910]2:3   [2911]2:3   [2912]2:3   [2913]2:4   [2914]2:4   [2915]2:4
   [2916]2:4   [2917]2:4   [2918]2:4   [2919]2:4   [2920]2:4
   [2921]2:4-5   [2922]2:4-5   [2923]2:5   [2924]2:5   [2925]2:5
   [2926]2:6   [2927]2:6   [2928]2:6   [2929]2:6   [2930]2:6   [2931]2:6
   [2932]2:6   [2933]2:6   [2934]2:6   [2935]2:6-7   [2936]2:6-7
   [2937]2:7   [2938]2:7   [2939]2:7   [2940]2:7-9   [2941]2:8
   [2942]2:8   [2943]2:8-9   [2944]2:8-9   [2945]2:9   [2946]2:10
   [2947]2:10-12   [2948]2:10-12   [2949]2:11   [2950]2:12   [2951]2:12
   [2952]2:12   [2953]2:12   [2954]2:12   [2955]3:1   [2956]3:1-2
   [2957]3:1-2   [2958]3:1-3   [2959]3:2   [2960]3:3   [2961]3:3
   [2962]3:3   [2963]3:4-5   [2964]3:5   [2965]3:5   [2966]3:6
   [2967]3:6   [2968]3:7   [2969]3:7   [2970]3:7   [2971]3:7   [2972]3:7
   [2973]3:8   [2974]3:8   [2975]4   [2976]4:1   [2977]4:1   [2978]4:1
   [2979]4:1-4   [2980]4:1-4   [2981]4:1-5   [2982]4:2   [2983]4:2
   [2984]4:2   [2985]4:2   [2986]4:3   [2987]4:3   [2988]4:3   [2989]4:3
   [2990]4:4   [2991]4:4   [2992]4:4   [2993]4:4   [2994]4:4   [2995]4:5
   [2996]4:5   [2997]4:5   [2998]4:6   [2999]4:6   [3000]4:6   [3001]4:6
   [3002]4:6-7   [3003]4:6-7   [3004]4:6-7   [3005]4:6-7   [3006]4:6-7
   [3007]4:6-8   [3008]4:7   [3009]4:7   [3010]4:7   [3011]4:7
   [3012]4:7-8   [3013]4:8   [3014]4:8   [3015]4:8   [3016]4:8
   [3017]4:13   [3018]5:1   [3019]5:1   [3020]5:1-3   [3021]5:1-6
   [3022]5:1-6   [3023]5:2   [3024]5:2   [3025]5:2-3   [3026]5:3
   [3027]5:3   [3028]5:4-6   [3029]5:4-6   [3030]5:6   [3031]5:6
   [3032]5:7   [3033]5:7-8   [3034]5:7-12   [3035]5:8   [3036]5:8
   [3037]5:8   [3038]5:9-10   [3039]5:9-10   [3040]5:11-12   [3041]5:12
   [3042]5:12   [3043]5:16   [3044]6   [3045]6:1   [3046]6:1
   [3047]6:1-2   [3048]6:1-7   [3049]6:1-7   [3050]6:2   [3051]6:2
   [3052]6:2-3   [3053]6:2-3   [3054]6:3   [3055]6:3-5   [3056]6:4
   [3057]6:5   [3058]6:6   [3059]6:6   [3060]6:6-7   [3061]6:6-8
   [3062]6:7   [3063]6:8   [3064]6:8   [3065]6:8-10   [3066]6:9
   [3067]6:9   [3068]6:9-11   [3069]6:10   [3070]6:11   [3071]6:12
   [3072]6:13   [3073]6:15   [3074]6:16   [3075]6:20   [3076]6:20
   [3077]6:21   [3078]6:22   [3079]6:23   [3080]6:23   [3081]6:24
   [3082]6:25   [3083]6:26   [3084]6:29   [3085]6:30-33   [3086]6:31
   [3087]6:33   [3088]6:34-35   [3089]7   [3090]7   [3091]7:1
   [3092]7:1   [3093]7:1-2   [3094]7:1-9   [3095]7:1-9   [3096]7:2
   [3097]7:2   [3098]7:3   [3099]7:3-5   [3100]7:3-5   [3101]7:4
   [3102]7:4   [3103]7:4   [3104]7:5   [3105]7:5   [3106]7:6
   [3107]7:6-9   [3108]7:7   [3109]7:8   [3110]7:8   [3111]7:9
   [3112]7:10   [3113]7:10-16   [3114]7:12-13   [3115]7:13   [3116]7:13
   [3117]7:13-14   [3118]7:14   [3119]7:14-16   [3120]7:15   [3121]7:15
   [3122]7:15   [3123]7:15-16   [3124]7:15-16   [3125]7:15-16
   [3126]7:17   [3127]7:17   [3128]7:24   [3129]8:1   [3130]8:1
   [3131]8:1   [3132]8:1   [3133]8:1-9   [3134]8:2   [3135]8:2
   [3136]8:2   [3137]8:3   [3138]8:3   [3139]8:3   [3140]8:3-4
   [3141]8:4   [3142]8:4   [3143]8:4   [3144]8:5   [3145]8:5
   [3146]8:5-6   [3147]8:5-8   [3148]8:6   [3149]8:6   [3150]8:7-8
   [3151]8:9   [3152]9:1   [3153]9:1-2   [3154]9:1-6   [3155]9:3
   [3156]9:4   [3157]9:4   [3158]9:5   [3159]9:6   [3160]9:6   [3161]9:6
   [3162]9:7   [3163]9:7   [3164]9:7-8   [3165]9:8   [3166]9:9
   [3167]9:9-10   [3168]9:10   [3169]9:10   [3170]9:11   [3171]9:11
   [3172]9:11   [3173]9:11-12   [3174]9:12   [3175]9:13   [3176]9:13-14
   [3177]9:14   [3178]9:15   [3179]9:15-16   [3180]9:15-16
   [3181]9:15-16   [3182]9:15-17   [3183]9:16   [3184]9:17   [3185]9:17
   [3186]9:18   [3187]9:18   [3188]9:19   [3189]9:19   [3190]9:20
   [3191]9:20   [3192]9:20   [3193]9:20   [3194]9:20   [3195]9:20
   [3196]10   [3197]10:1   [3198]10:1-11   [3199]10:2   [3200]10:2
   [3201]10:3   [3202]10:3   [3203]10:3   [3204]10:4   [3205]10:4
   [3206]10:4   [3207]10:5   [3208]10:5   [3209]10:6   [3210]10:7
   [3211]10:8   [3212]10:9   [3213]10:10   [3214]10:11   [3215]10:11
   [3216]10:11   [3217]10:12   [3218]10:12-18   [3219]10:12-18
   [3220]10:13   [3221]10:14   [3222]10:14   [3223]10:14   [3224]10:14
   [3225]10:15   [3226]10:16   [3227]10:16   [3228]10:17   [3229]10:17
   [3230]10:17   [3231]10:18   [3232]10:18   [3233]11   [3234]11:1
   [3235]11:1   [3236]11:1   [3237]11:1-3   [3238]11:2   [3239]11:2
   [3240]11:2-3   [3241]11:2-3   [3242]11:3   [3243]11:4   [3244]11:4
   [3245]11:5   [3246]11:5   [3247]11:5-7   [3248]11:6   [3249]11:6
   [3250]11:6   [3251]11:7   [3252]12:1   [3253]12:1   [3254]12:1-2
   [3255]12:2   [3256]12:3   [3257]12:3   [3258]12:3   [3259]12:3
   [3260]12:3-4   [3261]12:4   [3262]12:5   [3263]12:5   [3264]12:5
   [3265]12:5   [3266]12:6   [3267]12:6   [3268]12:6   [3269]12:6
   [3270]12:6   [3271]12:7   [3272]12:7   [3273]12:7   [3274]12:7
   [3275]12:8   [3276]12:8   [3277]12:14   [3278]13:1-2   [3279]13:1-2
   [3280]13:3   [3281]13:3-4   [3282]13:3-4   [3283]13:5-6
   [3284]13:5-6   [3285]13:6   [3286]13:6   [3287]14:1   [3288]14:1
   [3289]14:1   [3290]14:1   [3291]14:1-7   [3292]14:2-3   [3293]14:2-3
   [3294]14:2-3   [3295]14:3   [3296]14:3   [3297]14:3   [3298]14:4
   [3299]14:4   [3300]14:4   [3301]14:4-6   [3302]14:5   [3303]14:5
   [3304]14:5   [3305]14:5   [3306]14:5-6   [3307]14:5-6   [3308]14:6
   [3309]14:6   [3310]14:6   [3311]14:7   [3312]14:7   [3313]14:7
   [3314]14:29-30   [3315]15:1   [3316]15:1   [3317]15:2   [3318]15:2-5
   [3319]15:4   [3320]15:5   [3321]16:1   [3322]16:1   [3323]16:1-11
   [3324]16:2   [3325]16:2   [3326]16:2-3   [3327]16:2-3   [3328]16:3
   [3329]16:3   [3330]16:4   [3331]16:4   [3332]16:5   [3333]16:5
   [3334]16:5   [3335]16:5   [3336]16:5-7   [3337]16:6   [3338]16:6
   [3339]16:6-7   [3340]16:7   [3341]16:7   [3342]16:7   [3343]16:8
   [3344]16:8   [3345]16:8   [3346]16:8   [3347]16:8   [3348]16:8
   [3349]16:9   [3350]16:9-11   [3351]16:11   [3352]16:11   [3353]17:1
   [3354]17:1-4   [3355]17:2   [3356]17:2   [3357]17:3   [3358]17:3
   [3359]17:3   [3360]17:3   [3361]17:4   [3362]17:4   [3363]17:4
   [3364]17:5   [3365]17:5-8   [3366]17:6   [3367]17:6   [3368]17:7
   [3369]17:8   [3370]17:8   [3371]17:8   [3372]17:9   [3373]17:9-12
   [3374]17:10   [3375]17:12   [3376]17:12   [3377]17:13   [3378]17:13
   [3379]17:13   [3380]17:13-14   [3381]17:14   [3382]17:14
   [3383]17:14   [3384]17:14   [3385]17:14   [3386]17:14   [3387]17:14
   [3388]17:14   [3389]17:14   [3390]17:14   [3391]17:14   [3392]17:14
   [3393]17:14-15   [3394]17:15   [3395]17:15   [3396]18:1   [3397]18:1
   [3398]18:1-3   [3399]18:2   [3400]18:3   [3401]18:4   [3402]18:4
   [3403]18:4   [3404]18:4-5   [3405]18:4-19   [3406]18:6   [3407]18:6
   [3408]18:7   [3409]18:7   [3410]18:7-8   [3411]18:7-15   [3412]18:8
   [3413]18:9   [3414]18:10   [3415]18:10   [3416]18:10-11   [3417]18:11
   [3418]18:11   [3419]18:11   [3420]18:12   [3421]18:13   [3422]18:14
   [3423]18:15   [3424]18:16   [3425]18:17   [3426]18:18   [3427]18:19
   [3428]18:20   [3429]18:20-28   [3430]18:21   [3431]18:21-23
   [3432]18:22   [3433]18:24   [3434]18:24   [3435]18:25
   [3436]18:25-26   [3437]18:26   [3438]18:28   [3439]18:29
   [3440]18:29-42   [3441]18:29-50   [3442]18:30   [3443]18:30
   [3444]18:31   [3445]18:32   [3446]18:32   [3447]18:32   [3448]18:33
   [3449]18:33   [3450]18:34   [3451]18:34   [3452]18:35   [3453]18:35
   [3454]18:35   [3455]18:36   [3456]18:37   [3457]18:37   [3458]18:38
   [3459]18:39   [3460]18:39   [3461]18:39   [3462]18:40   [3463]18:41
   [3464]18:42   [3465]18:43   [3466]18:43   [3467]18:43
   [3468]18:43-50   [3469]18:44   [3470]18:46   [3471]18:46
   [3472]18:46   [3473]18:47   [3474]18:48   [3475]18:48   [3476]18:50
   [3477]19:1   [3478]19:1   [3479]19:1   [3480]19:1   [3481]19:1-2
   [3482]19:1-6   [3483]19:1-6   [3484]19:1-14   [3485]19:2
   [3486]19:2-3   [3487]19:3   [3488]19:3-4   [3489]19:4   [3490]19:6
   [3491]19:6   [3492]19:6   [3493]19:7-9   [3494]19:7-11   [3495]19:10
   [3496]19:10   [3497]19:10   [3498]19:10-11   [3499]19:12
   [3500]19:12-14   [3501]19:13   [3502]19:13   [3503]19:14
   [3504]19:14   [3505]19:14   [3506]19:14   [3507]20:1   [3508]20:1-4
   [3509]20:2   [3510]20:3   [3511]20:3   [3512]20:4   [3513]20:4
   [3514]20:5   [3515]20:5   [3516]20:5   [3517]20:6   [3518]20:6
   [3519]20:6   [3520]20:6   [3521]20:6-9   [3522]20:7   [3523]20:7
   [3524]20:7   [3525]20:7   [3526]20:7   [3527]20:7-8   [3528]20:8
   [3529]20:9   [3530]20:9   [3531]21:1   [3532]21:1   [3533]21:1-6
   [3534]21:2   [3535]21:3   [3536]21:4   [3537]21:4   [3538]21:5
   [3539]21:6   [3540]21:7   [3541]21:7-13   [3542]21:8   [3543]21:8
   [3544]21:8   [3545]21:9   [3546]21:9   [3547]21:10   [3548]21:11
   [3549]21:11   [3550]21:12   [3551]21:12   [3552]21:13   [3553]22:1-2
   [3554]22:1-2   [3555]22:1-21   [3556]22:1-31   [3557]22:1-31
   [3558]22:3-5   [3559]22:3-5   [3560]22:4   [3561]22:4-5   [3562]22:6
   [3563]22:6   [3564]22:6-8   [3565]22:6-8   [3566]22:9-10
   [3567]22:9-10   [3568]22:11   [3569]22:11   [3570]22:11   [3571]22:12
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   [7218]137:1-9   [7219]137:1-9   [7220]137:1-9   [7221]137:2
   [7222]137:3   [7223]137:3-4   [7224]137:3-4   [7225]137:4
   [7226]137:5-6   [7227]137:5-6   [7228]137:7   [7229]137:7-9
   [7230]137:8   [7231]137:8-9   [7232]137:9   [7233]138:1-3
   [7234]138:3   [7235]138:3   [7236]138:3   [7237]138:3   [7238]138:4-5
   [7239]138:4-5   [7240]138:5   [7241]138:6   [7242]138:6-8
   [7243]138:7   [7244]138:8   [7245]138:8   [7246]138:8   [7247]139:1
   [7248]139:1-6   [7249]139:1-13   [7250]139:3   [7251]139:4
   [7252]139:6   [7253]139:6   [7254]139:7-12   [7255]139:9
   [7256]139:11-12   [7257]139:11-12   [7258]139:13-16   [7259]139:13-16
   [7260]139:14   [7261]139:14-15   [7262]139:15-16   [7263]139:15-16
   [7264]139:16   [7265]139:17-18   [7266]139:17-18   [7267]139:19-22
   [7268]139:20   [7269]139:21   [7270]139:21-22   [7271]139:23-24
   [7272]139:23-24   [7273]140:1   [7274]140:1   [7275]140:1-5
   [7276]140:2   [7277]140:2   [7278]140:3   [7279]140:4   [7280]140:4
   [7281]140:4   [7282]140:5   [7283]140:5   [7284]140:6-7
   [7285]140:6-7   [7286]140:8   [7287]140:8-11   [7288]140:9
   [7289]140:9   [7290]140:11   [7291]140:12-13   [7292]140:12-13
   [7293]141:1-2   [7294]141:1-2   [7295]141:3   [7296]141:3-4
   [7297]141:4   [7298]141:4   [7299]141:4   [7300]141:5   [7301]141:5
   [7302]141:5-6   [7303]141:6   [7304]141:7   [7305]141:7
   [7306]141:7-10   [7307]141:8   [7308]141:9   [7309]141:10
   [7310]142:1   [7311]142:1-2   [7312]142:1-2   [7313]142:3
   [7314]142:3   [7315]142:3   [7316]142:4   [7317]142:4   [7318]142:5
   [7319]142:5   [7320]142:5-6   [7321]142:6   [7322]142:6-7
   [7323]142:7   [7324]142:7   [7325]143:1   [7326]143:1   [7327]143:1-7
   [7328]143:1-12   [7329]143:2   [7330]143:2   [7331]143:2
   [7332]143:2   [7333]143:3   [7334]143:3   [7335]143:4   [7336]143:4-5
   [7337]143:5   [7338]143:5-6   [7339]143:6   [7340]143:6   [7341]143:6
   [7342]143:7   [7343]143:8   [7344]143:8   [7345]143:8   [7346]143:9
   [7347]143:9   [7348]143:10   [7349]143:11   [7350]143:11
   [7351]143:11   [7352]143:11   [7353]143:12   [7354]143:12
   [7355]144:1   [7356]144:1-2   [7357]144:1-4   [7358]144:2
   [7359]144:3   [7360]144:3-4   [7361]144:4   [7362]144:5
   [7363]144:5-8   [7364]144:5-8   [7365]144:7   [7366]144:7-8
   [7367]144:7-8   [7368]144:9-10   [7369]144:9-10   [7370]144:10
   [7371]144:11   [7372]144:11   [7373]144:12   [7374]144:12-15
   [7375]144:15   [7376]145:1   [7377]145:1   [7378]145:1-2
   [7379]145:1-2   [7380]145:1-21   [7381]145:2   [7382]145:3
   [7383]145:4   [7384]145:4   [7385]145:4   [7386]145:4-7   [7387]145:5
   [7388]145:5   [7389]145:5   [7390]145:6   [7391]145:6   [7392]145:6
   [7393]145:7   [7394]145:7   [7395]145:8   [7396]145:8-9   [7397]145:9
   [7398]145:9   [7399]145:10   [7400]145:10   [7401]145:10
   [7402]145:10-12   [7403]145:11   [7404]145:11   [7405]145:12
   [7406]145:12   [7407]145:13   [7408]145:13   [7409]145:14
   [7410]145:14-16   [7411]145:15   [7412]145:15-16   [7413]145:16
   [7414]145:16   [7415]145:17   [7416]145:17-20   [7417]145:18-19
   [7418]145:20   [7419]145:21   [7420]145:21   [7421]146:1-2
   [7422]146:1-2   [7423]146:3   [7424]146:3   [7425]146:3-4
   [7426]146:3-5   [7427]146:4   [7428]146:5   [7429]146:5   [7430]146:5
   [7431]146:6   [7432]146:6   [7433]146:7   [7434]146:7-8
   [7435]146:8-9   [7436]146:9   [7437]146:10   [7438]146:10
   [7439]146:10   [7440]147:1   [7441]147:1   [7442]147:2   [7443]147:2
   [7444]147:2   [7445]147:3   [7446]147:3   [7447]147:4   [7448]147:4-5
   [7449]147:4-5   [7450]147:6   [7451]147:6   [7452]147:7   [7453]147:7
   [7454]147:8   [7455]147:8-9   [7456]147:9   [7457]147:9   [7458]147:9
   [7459]147:10   [7460]147:10   [7461]147:10   [7462]147:10-11
   [7463]147:11   [7464]147:11   [7465]147:11   [7466]147:11
   [7467]147:11   [7468]147:12   [7469]147:12   [7470]147:13
   [7471]147:13   [7472]147:13-14   [7473]147:14   [7474]147:14
   [7475]147:15   [7476]147:15-18   [7477]147:18   [7478]147:19-20
   [7479]147:19-20   [7480]148:1-2   [7481]148:1-2   [7482]148:3
   [7483]148:3-6   [7484]148:6   [7485]148:7   [7486]148:7-10
   [7487]148:7-10   [7488]148:8   [7489]148:9   [7490]148:10
   [7491]148:11-12   [7492]148:11-13   [7493]148:13   [7494]148:14
   [7495]148:14   [7496]148:14   [7497]149:1   [7498]149:1-5
   [7499]149:2   [7500]149:3   [7501]149:5   [7502]149:6   [7503]149:6-9
   [7504]149:7   [7505]149:8   [7506]150:1-2   [7507]150:1-6
   [7508]150:2   [7509]150:3-5   [7510]150:3-5   [7511]150:6   [7512]150:6

   Proverbs

   [7513]1:1   [7514]1:1-6   [7515]1:1-32   [7516]1:2-4   [7517]1:3
   [7518]1:3   [7519]1:4   [7520]1:5-6   [7521]1:6   [7522]1:7
   [7523]1:7   [7524]1:7   [7525]1:7-9   [7526]1:8-9   [7527]1:9
   [7528]1:9   [7529]1:10   [7530]1:10-19   [7531]1:11   [7532]1:11
   [7533]1:11   [7534]1:11-14   [7535]1:12   [7536]1:13   [7537]1:14
   [7538]1:15   [7539]1:16   [7540]1:17   [7541]1:18   [7542]1:18-19
   [7543]1:19   [7544]1:20-33   [7545]1:22   [7546]1:23   [7547]1:23
   [7548]1:24   [7549]1:24   [7550]1:24-32   [7551]1:25   [7552]1:26
   [7553]1:26   [7554]1:26   [7555]1:26   [7556]1:27   [7557]1:28
   [7558]1:28   [7559]1:29   [7560]1:30   [7561]1:31   [7562]1:32
   [7563]1:32   [7564]1:32   [7565]1:32   [7566]1:32   [7567]1:32
   [7568]1:33   [7569]2:1   [7570]2:1-2   [7571]2:1-9   [7572]2:1-22
   [7573]2:3   [7574]2:3-4   [7575]2:4   [7576]2:5   [7577]2:6
   [7578]2:6   [7579]2:6-8   [7580]2:7-8   [7581]2:7-8   [7582]2:8
   [7583]2:9   [7584]2:10   [7585]2:10-11   [7586]2:10-11
   [7587]2:10-15   [7588]2:12   [7589]2:12   [7590]2:12   [7591]2:13
   [7592]2:13   [7593]2:14   [7594]2:15   [7595]2:16   [7596]2:16-19
   [7597]2:17   [7598]2:18-19   [7599]2:20   [7600]2:20   [7601]2:20
   [7602]2:20-22   [7603]2:21   [7604]2:22   [7605]3:1-2   [7606]3:1-4
   [7607]3:2   [7608]3:3   [7609]3:4   [7610]3:4   [7611]3:5   [7612]3:5
   [7613]3:5-6   [7614]3:5-6   [7615]3:6   [7616]3:7   [7617]3:7-8
   [7618]3:8   [7619]3:8   [7620]3:9-10   [7621]3:9-10   [7622]3:11-12
   [7623]3:11-12   [7624]3:13-20   [7625]3:14   [7626]3:14-15
   [7627]3:14-20   [7628]3:16-17   [7629]3:18   [7630]3:18   [7631]3:18
   [7632]3:18   [7633]3:19-20   [7634]3:21   [7635]3:21-26   [7636]3:22
   [7637]3:23   [7638]3:23-26   [7639]3:24   [7640]3:25   [7641]3:26
   [7642]3:27   [7643]3:27-28   [7644]3:27-35   [7645]3:29   [7646]3:30
   [7647]3:31   [7648]3:32   [7649]3:32-35   [7650]3:33   [7651]3:33
   [7652]3:34   [7653]3:34   [7654]3:35   [7655]4:1-2   [7656]4:1-13
   [7657]4:2   [7658]4:3   [7659]4:3   [7660]4:3-4   [7661]4:4
   [7662]4:4   [7663]4:4   [7664]4:4   [7665]4:4   [7666]4:4-13
   [7667]4:5   [7668]4:5   [7669]4:5   [7670]4:5   [7671]4:6   [7672]4:6
   [7673]4:6   [7674]4:7   [7675]4:7   [7676]4:8   [7677]4:8   [7678]4:8
   [7679]4:9   [7680]4:10   [7681]4:10   [7682]4:10   [7683]4:11
   [7684]4:11   [7685]4:12   [7686]4:13   [7687]4:13   [7688]4:13
   [7689]4:14   [7690]4:14-15   [7691]4:14-15   [7692]4:14-19
   [7693]4:16-17   [7694]4:17   [7695]4:18   [7696]4:18   [7697]4:18
   [7698]4:19   [7699]4:20   [7700]4:20-27   [7701]4:21   [7702]4:22
   [7703]4:23   [7704]4:24   [7705]4:24   [7706]4:26   [7707]4:26
   [7708]4:26   [7709]4:26   [7710]5:1-2   [7711]5:2   [7712]5:3
   [7713]5:3   [7714]5:3-14   [7715]5:4   [7716]5:4   [7717]5:7-8
   [7718]5:8   [7719]5:9   [7720]5:9   [7721]5:10   [7722]5:10
   [7723]5:11   [7724]5:11   [7725]5:11   [7726]5:11   [7727]5:11
   [7728]5:12   [7729]5:12   [7730]5:13   [7731]5:14   [7732]5:15
   [7733]5:15   [7734]5:15-20   [7735]5:16   [7736]5:16-17   [7737]5:18
   [7738]5:18   [7739]5:19   [7740]5:19   [7741]5:19   [7742]5:19
   [7743]5:20   [7744]5:20-21   [7745]5:21   [7746]5:21   [7747]5:22
   [7748]5:22   [7749]5:22   [7750]5:22-23   [7751]5:22-23   [7752]6:1-5
   [7753]6:6   [7754]6:6   [7755]6:6   [7756]6:6-11   [7757]6:8
   [7758]6:12-15   [7759]6:13   [7760]6:16   [7761]6:16-19   [7762]6:17
   [7763]6:17   [7764]6:17   [7765]6:19   [7766]6:20   [7767]6:20-23
   [7768]6:22   [7769]6:23   [7770]6:23   [7771]6:23   [7772]6:23
   [7773]6:24-25   [7774]6:24-35   [7775]6:30   [7776]6:33   [7777]7:1-5
   [7778]7:2   [7779]7:3   [7780]7:4   [7781]7:5   [7782]7:6-21
   [7783]7:6-23   [7784]7:7   [7785]7:8   [7786]7:8   [7787]7:8
   [7788]7:9   [7789]7:9   [7790]7:10   [7791]7:13   [7792]7:13
   [7793]7:14   [7794]7:14   [7795]7:14   [7796]7:14-15   [7797]7:15
   [7798]7:16   [7799]7:17   [7800]7:18   [7801]7:19   [7802]7:19
   [7803]7:19   [7804]7:21   [7805]7:23   [7806]7:24   [7807]7:24-27
   [7808]7:25   [7809]7:26   [7810]7:27   [7811]7:27   [7812]8:1
   [7813]8:1-21   [7814]8:2   [7815]8:4   [7816]8:4   [7817]8:4-5
   [7818]8:5   [7819]8:6   [7820]8:6   [7821]8:7   [7822]8:8   [7823]8:9
   [7824]8:10-11   [7825]8:12   [7826]8:13   [7827]8:13   [7828]8:14
   [7829]8:15-16   [7830]8:17   [7831]8:18   [7832]8:19   [7833]8:19
   [7834]8:20   [7835]8:21   [7836]8:21   [7837]8:21   [7838]8:21
   [7839]8:21   [7840]8:22   [7841]8:22-31   [7842]8:22-31
   [7843]8:22-31   [7844]8:23   [7845]8:23   [7846]8:23   [7847]8:24
   [7848]8:24-25   [7849]8:25   [7850]8:26   [7851]8:26   [7852]8:27
   [7853]8:28   [7854]8:29   [7855]8:30   [7856]8:30   [7857]8:30
   [7858]8:31   [7859]8:31   [7860]8:31   [7861]8:31   [7862]8:31
   [7863]8:32   [7864]8:32   [7865]8:32   [7866]8:32-36   [7867]8:33
   [7868]8:33   [7869]8:34   [7870]8:34   [7871]8:34   [7872]8:35
   [7873]8:36   [7874]8:36   [7875]8:36   [7876]9:1   [7877]9:1
   [7878]9:1   [7879]9:1-6   [7880]9:2   [7881]9:3   [7882]9:4
   [7883]9:4   [7884]9:5   [7885]9:6   [7886]9:7-8   [7887]9:7-9
   [7888]9:9   [7889]9:9   [7890]9:9   [7891]9:10   [7892]9:10
   [7893]9:11   [7894]9:11   [7895]9:12   [7896]9:12   [7897]9:12
   [7898]9:13   [7899]9:13   [7900]9:13   [7901]9:13-16   [7902]9:14
   [7903]9:15   [7904]9:17   [7905]9:17   [7906]9:18   [7907]9:18
   [7908]10:1   [7909]10:1   [7910]10:1-24:34   [7911]10:2
   [7912]10:2-3   [7913]10:3   [7914]10:3   [7915]10:4   [7916]10:4
   [7917]10:5   [7918]10:5   [7919]10:6   [7920]10:6   [7921]10:7
   [7922]10:7   [7923]10:7   [7924]10:8   [7925]10:8   [7926]10:8
   [7927]10:9   [7928]10:10   [7929]10:10   [7930]10:11   [7931]10:12
   [7932]10:13   [7933]10:13   [7934]10:14   [7935]10:16   [7936]10:17
   [7937]10:17   [7938]10:18   [7939]10:18   [7940]10:20   [7941]10:21
   [7942]10:22   [7943]10:23   [7944]10:24   [7945]10:25   [7946]10:25
   [7947]10:25   [7948]10:25   [7949]10:26   [7950]10:27-30
   [7951]10:30   [7952]10:31   [7953]10:32   [7954]11:1   [7955]11:2
   [7956]11:3   [7957]11:3   [7958]11:4   [7959]11:4   [7960]11:5-8
   [7961]11:7   [7962]11:7   [7963]11:8   [7964]11:8   [7965]11:9-11
   [7966]11:10   [7967]11:10-11   [7968]11:12   [7969]11:13
   [7970]11:15   [7971]11:16   [7972]11:17   [7973]11:17
   [7974]11:18-21   [7975]11:21   [7976]11:22   [7977]11:23
   [7978]11:24   [7979]11:24-26   [7980]11:27   [7981]11:28
   [7982]11:29   [7983]11:30   [7984]11:31   [7985]12:1   [7986]12:1
   [7987]12:2-3   [7988]12:3   [7989]12:4   [7990]12:5-6   [7991]12:7
   [7992]12:8-9   [7993]12:10   [7994]12:11   [7995]12:12   [7996]12:13
   [7997]12:14   [7998]12:14   [7999]12:15   [8000]12:16   [8001]12:17
   [8002]12:18   [8003]12:19   [8004]12:20   [8005]12:21   [8006]12:22
   [8007]12:24   [8008]12:25   [8009]12:25   [8010]12:25   [8011]12:26
   [8012]12:27   [8013]12:28   [8014]13:1   [8015]13:2   [8016]13:4
   [8017]13:5   [8018]13:6   [8019]13:7-8   [8020]13:9   [8021]13:10
   [8022]13:11   [8023]13:12   [8024]13:13   [8025]13:13   [8026]13:14
   [8027]13:15   [8028]13:16   [8029]13:16   [8030]13:17   [8031]13:18
   [8032]13:19   [8033]13:20   [8034]13:21   [8035]13:22   [8036]13:22
   [8037]13:22   [8038]13:23   [8039]13:24   [8040]13:25   [8041]14:1
   [8042]14:2   [8043]14:3   [8044]14:5   [8045]14:6   [8046]14:7
   [8047]14:8   [8048]14:9   [8049]14:9   [8050]14:10   [8051]14:11
   [8052]14:11-12   [8053]14:12   [8054]14:12   [8055]14:12
   [8056]14:13   [8057]14:13   [8058]14:14   [8059]14:14
   [8060]14:15-16   [8061]14:17   [8062]14:18   [8063]14:19
   [8064]14:20   [8065]14:21   [8066]14:21   [8067]14:22   [8068]14:23
   [8069]14:24   [8070]14:25   [8071]14:26   [8072]14:27   [8073]14:28
   [8074]14:29   [8075]14:30   [8076]14:30   [8077]14:31   [8078]14:31
   [8079]14:32   [8080]14:32   [8081]14:33   [8082]14:34   [8083]14:35
   [8084]15:1   [8085]15:2   [8086]15:2   [8087]15:3   [8088]15:3
   [8089]15:4   [8090]15:5   [8091]15:6   [8092]15:7   [8093]15:8
   [8094]15:8   [8095]15:8   [8096]15:8   [8097]15:8   [8098]15:8
   [8099]15:8   [8100]15:9   [8101]15:10   [8102]15:11   [8103]15:11
   [8104]15:12   [8105]15:13   [8106]15:14   [8107]15:15   [8108]15:16
   [8109]15:16-17   [8110]15:16-17   [8111]15:16-17   [8112]15:17
   [8113]15:18   [8114]15:19   [8115]15:20   [8116]15:21   [8117]15:23
   [8118]15:24   [8119]15:25   [8120]15:26   [8121]15:27   [8122]15:28
   [8123]15:29   [8124]15:30   [8125]15:31   [8126]15:32   [8127]15:33
   [8128]15:33   [8129]15:33   [8130]16:1   [8131]16:1   [8132]16:2
   [8133]16:2   [8134]16:2   [8135]16:3   [8136]16:3   [8137]16:4
   [8138]16:5   [8139]16:6   [8140]16:6   [8141]16:6   [8142]16:7
   [8143]16:8   [8144]16:8   [8145]16:9   [8146]16:10   [8147]16:10
   [8148]16:11   [8149]16:12-15   [8150]16:14-15   [8151]16:16
   [8152]16:16   [8153]16:17   [8154]16:18   [8155]16:18   [8156]16:19
   [8157]16:20   [8158]16:21   [8159]16:21-22   [8160]16:23
   [8161]16:23   [8162]16:24   [8163]16:25   [8164]16:26   [8165]16:26
   [8166]16:27   [8167]16:28   [8168]16:29-30   [8169]16:31
   [8170]16:31   [8171]16:32   [8172]16:32   [8173]16:33   [8174]17:1
   [8175]17:1   [8176]17:2   [8177]17:3   [8178]17:4   [8179]17:5
   [8180]17:6   [8181]17:6   [8182]17:7   [8183]17:8   [8184]17:8
   [8185]17:9   [8186]17:10   [8187]17:11   [8188]17:12   [8189]17:13
   [8190]17:14   [8191]17:15   [8192]17:16   [8193]17:16   [8194]17:17
   [8195]17:17   [8196]17:18   [8197]17:19   [8198]17:21   [8199]17:22
   [8200]17:23   [8201]17:23   [8202]17:24   [8203]17:25   [8204]17:26
   [8205]17:26   [8206]17:28   [8207]18:1   [8208]18:1   [8209]18:1
   [8210]18:2   [8211]18:3   [8212]18:4   [8213]18:4   [8214]18:5
   [8215]18:5   [8216]18:6   [8217]18:7   [8218]18:8   [8219]18:8
   [8220]18:9   [8221]18:10   [8222]18:10   [8223]18:10   [8224]18:10
   [8225]18:10   [8226]18:10   [8227]18:10   [8228]18:10   [8229]18:10
   [8230]18:11   [8231]18:12   [8232]18:13   [8233]18:14   [8234]18:14
   [8235]18:15   [8236]18:16   [8237]18:17   [8238]18:17-19
   [8239]18:20   [8240]18:21   [8241]18:22   [8242]18:23   [8243]18:24
   [8244]18:27   [8245]18:28   [8246]19:1   [8247]19:1   [8248]19:1
   [8249]19:2   [8250]19:3   [8251]19:4   [8252]19:5   [8253]19:6
   [8254]19:7   [8255]19:8   [8256]19:9   [8257]19:10   [8258]19:11
   [8259]19:12   [8260]19:13   [8261]19:13   [8262]19:13-14
   [8263]19:15   [8264]19:16   [8265]19:17   [8266]19:18   [8267]19:19
   [8268]19:19   [8269]19:20   [8270]19:21   [8271]19:22   [8272]19:23
   [8273]19:24   [8274]19:25   [8275]19:25   [8276]19:26   [8277]19:28
   [8278]19:29   [8279]20:1   [8280]20:2   [8281]20:3   [8282]20:4
   [8283]20:6   [8284]20:7   [8285]20:8   [8286]20:9   [8287]20:9
   [8288]20:10   [8289]20:11   [8290]20:12   [8291]20:13   [8292]20:14
   [8293]20:15   [8294]20:16   [8295]20:16   [8296]20:17   [8297]20:19
   [8298]20:19   [8299]20:20   [8300]20:20   [8301]20:21   [8302]20:22
   [8303]20:23   [8304]20:24   [8305]20:24   [8306]20:25   [8307]20:26
   [8308]20:26   [8309]20:27   [8310]20:27   [8311]20:28   [8312]20:29
   [8313]20:30   [8314]21:1   [8315]21:1   [8316]21:1   [8317]21:1
   [8318]21:2   [8319]21:2   [8320]21:3   [8321]21:4   [8322]21:5
   [8323]21:6   [8324]21:6   [8325]21:6-7   [8326]21:9   [8327]21:9
   [8328]21:9   [8329]21:10   [8330]21:11   [8331]21:12   [8332]21:13
   [8333]21:14   [8334]21:15   [8335]21:16   [8336]21:16   [8337]21:17
   [8338]21:18   [8339]21:19   [8340]21:20   [8341]21:21   [8342]21:22
   [8343]21:23   [8344]21:24   [8345]21:25   [8346]21:26   [8347]21:27
   [8348]21:28   [8349]21:30   [8350]21:31   [8351]21:38   [8352]22:1
   [8353]22:2   [8354]22:2   [8355]22:3   [8356]22:4   [8357]22:5
   [8358]22:5   [8359]22:6   [8360]22:7   [8361]22:8   [8362]22:9
   [8363]22:10   [8364]22:11   [8365]22:12   [8366]22:13   [8367]22:14
   [8368]22:15   [8369]22:15   [8370]22:16   [8371]22:17-21
   [8372]22:17-24:34   [8373]22:18   [8374]22:18   [8375]22:19
   [8376]22:22   [8377]22:23   [8378]22:23   [8379]22:24-25
   [8380]22:26-27   [8381]22:28   [8382]22:29   [8383]23:1-3
   [8384]23:2   [8385]23:2   [8386]23:3   [8387]23:4   [8388]23:4
   [8389]23:4-5   [8390]23:5   [8391]23:5   [8392]23:5   [8393]23:6
   [8394]23:6-8   [8395]23:9   [8396]23:9   [8397]23:10-11   [8398]23:12
   [8399]23:15   [8400]23:15-16   [8401]23:15-16   [8402]23:17
   [8403]23:17-18   [8404]23:17-18   [8405]23:18   [8406]23:18
   [8407]23:19   [8408]23:19   [8409]23:19-21   [8410]23:20
   [8411]23:20   [8412]23:20-21   [8413]23:22   [8414]23:22-25
   [8415]23:23   [8416]23:23   [8417]23:23   [8418]23:24
   [8419]23:24-25   [8420]23:25   [8421]23:26   [8422]23:27-28
   [8423]23:27-28   [8424]23:29   [8425]23:29   [8426]23:29-35
   [8427]23:30   [8428]23:31   [8429]23:31   [8430]23:31   [8431]23:32
   [8432]23:33   [8433]23:34   [8434]23:35   [8435]24:1-2   [8436]24:2
   [8437]24:3   [8438]24:3-7   [8439]24:4   [8440]24:5   [8441]24:6
   [8442]24:8   [8443]24:9   [8444]24:9   [8445]24:10   [8446]24:10
   [8447]24:13-14   [8448]24:15-16   [8449]24:17   [8450]24:17-18
   [8451]24:17-18   [8452]24:19   [8453]24:20   [8454]24:21-22
   [8455]24:23-25   [8456]24:26   [8457]24:26   [8458]24:28
   [8459]24:29   [8460]24:30-34   [8461]25:1-29:27   [8462]25:3
   [8463]25:4-5   [8464]25:6-7   [8465]25:8   [8466]25:8   [8467]25:8
   [8468]25:8   [8469]25:9   [8470]25:11   [8471]25:12   [8472]25:13
   [8473]25:14   [8474]25:15   [8475]25:15   [8476]25:18   [8477]25:19
   [8478]25:20   [8479]25:20   [8480]25:21-22   [8481]25:23
   [8482]25:23   [8483]25:24   [8484]25:25   [8485]25:25   [8486]25:27
   [8487]25:28   [8488]26:1   [8489]26:1   [8490]26:1   [8491]26:2
   [8492]26:2   [8493]26:3   [8494]26:4-5   [8495]26:6   [8496]26:6-11
   [8497]26:7   [8498]26:12   [8499]26:12   [8500]26:12   [8501]26:13-16
   [8502]26:16   [8503]26:16   [8504]26:17   [8505]26:18-19
   [8506]26:20   [8507]26:21   [8508]26:21   [8509]26:21   [8510]26:22
   [8511]26:22   [8512]26:23   [8513]26:24   [8514]26:24-26
   [8515]26:26   [8516]26:26   [8517]26:27   [8518]26:28   [8519]26:28
   [8520]27:1   [8521]27:2   [8522]27:4   [8523]27:4   [8524]27:4
   [8525]27:5-6   [8526]27:5-6   [8527]27:6   [8528]27:6   [8529]27:7
   [8530]27:8   [8531]27:8   [8532]27:10   [8533]27:11   [8534]27:11
   [8535]27:12   [8536]27:13   [8537]27:15-16   [8538]27:18
   [8539]27:19   [8540]27:19   [8541]27:20   [8542]27:20   [8543]27:21
   [8544]27:22   [8545]27:23   [8546]27:23   [8547]27:24   [8548]27:24
   [8549]27:24   [8550]27:25   [8551]27:26   [8552]27:26   [8553]27:26
   [8554]27:27   [8555]27:27   [8556]27:27   [8557]28:1   [8558]28:1
   [8559]28:1   [8560]28:2-3   [8561]28:3   [8562]28:4   [8563]28:5
   [8564]28:6   [8565]28:6   [8566]28:7   [8567]28:7   [8568]28:8
   [8569]28:8   [8570]28:9   [8571]28:9   [8572]28:9   [8573]28:9
   [8574]28:10   [8575]28:11   [8576]28:11   [8577]28:12   [8578]28:12
   [8579]28:12   [8580]28:12   [8581]28:13   [8582]28:13-14
   [8583]28:15   [8584]28:15   [8585]28:16   [8586]28:17   [8587]28:18
   [8588]28:19   [8589]28:20   [8590]28:21   [8591]28:22   [8592]28:23
   [8593]28:23   [8594]28:23   [8595]28:24   [8596]28:25   [8597]28:25
   [8598]28:26   [8599]28:27   [8600]28:28   [8601]28:28   [8602]28:28
   [8603]29:1   [8604]29:1   [8605]29:1   [8606]29:2   [8607]29:2
   [8608]29:3   [8609]29:3   [8610]29:5   [8611]29:5   [8612]29:6
   [8613]29:7   [8614]29:9   [8615]29:9   [8616]29:10   [8617]29:12
   [8618]29:12   [8619]29:12   [8620]29:12   [8621]29:13   [8622]29:14
   [8623]29:15   [8624]29:16   [8625]29:17   [8626]29:18   [8627]29:19
   [8628]29:21   [8629]29:22   [8630]29:23   [8631]29:24   [8632]29:26
   [8633]29:26   [8634]29:26   [8635]29:27   [8636]29:27   [8637]30:1
   [8638]30:1-6   [8639]30:1-33   [8640]30:2   [8641]30:2-5   [8642]30:3
   [8643]30:3   [8644]30:4   [8645]30:4   [8646]30:5-6   [8647]30:6
   [8648]30:7-9   [8649]30:9   [8650]30:9   [8651]30:9   [8652]30:10
   [8653]30:10   [8654]30:11   [8655]30:11-14   [8656]30:12
   [8657]30:13   [8658]30:14   [8659]30:14   [8660]30:15-16
   [8661]30:15-16   [8662]30:17   [8663]30:17   [8664]30:17
   [8665]30:18-19   [8666]30:18-20   [8667]30:19   [8668]30:19
   [8669]30:20   [8670]30:21-23   [8671]30:22   [8672]30:24-28
   [8673]30:28   [8674]30:29   [8675]30:29-33   [8676]30:32
   [8677]30:32   [8678]30:32   [8679]30:32   [8680]30:32   [8681]31:1
   [8682]31:1-9   [8683]31:1-31   [8684]31:2   [8685]31:3   [8686]31:4-5
   [8687]31:5   [8688]31:5   [8689]31:5   [8690]31:5   [8691]31:6-7
   [8692]31:8   [8693]31:8-9   [8694]31:9   [8695]31:10   [8696]31:10
   [8697]31:10-31   [8698]31:12   [8699]31:13   [8700]31:14
   [8701]31:14   [8702]31:15   [8703]31:15   [8704]31:15   [8705]31:16
   [8706]31:17   [8707]31:18   [8708]31:18   [8709]31:19   [8710]31:20
   [8711]31:22   [8712]31:23   [8713]31:24   [8714]31:25   [8715]31:27
   [8716]31:27   [8717]31:27   [8718]31:28   [8719]31:28   [8720]31:29
   [8721]31:30   [8722]31:31

   Ecclesiastes

   [8723]1:1   [8724]1:1   [8725]1:2   [8726]1:2   [8727]1:2   [8728]1:2
   [8729]1:3   [8730]1:3   [8731]1:4   [8732]1:4   [8733]1:5
   [8734]1:5-7   [8735]1:6   [8736]1:7   [8737]1:8   [8738]1:8
   [8739]1:9   [8740]1:9-10   [8741]1:10   [8742]1:11   [8743]1:12
   [8744]1:12   [8745]1:12-13   [8746]1:13   [8747]1:13   [8748]1:13
   [8749]1:14   [8750]1:14   [8751]1:14   [8752]1:15   [8753]1:15
   [8754]1:16   [8755]1:17   [8756]1:17   [8757]1:17   [8758]1:17
   [8759]1:18   [8760]1:18   [8761]2:1   [8762]2:2   [8763]2:3
   [8764]2:3   [8765]2:3   [8766]2:3   [8767]2:3   [8768]2:3   [8769]2:4
   [8770]2:5   [8771]2:5-6   [8772]2:6   [8773]2:7   [8774]2:8
   [8775]2:9   [8776]2:10   [8777]2:11   [8778]2:11   [8779]2:11-11
   [8780]2:12-16   [8781]2:13   [8782]2:14   [8783]2:14   [8784]2:15
   [8785]2:16   [8786]2:17   [8787]2:17   [8788]2:17   [8789]2:17-20
   [8790]2:17-23   [8791]2:19   [8792]2:19   [8793]2:19   [8794]2:19
   [8795]2:20   [8796]2:21   [8797]2:21   [8798]2:21   [8799]2:22
   [8800]2:22   [8801]2:23   [8802]2:23   [8803]2:24   [8804]2:24
   [8805]2:24-26   [8806]2:24-26   [8807]2:25   [8808]2:25   [8809]2:26
   [8810]2:26   [8811]2:26   [8812]3:1   [8813]3:1   [8814]3:1-10
   [8815]3:5   [8816]3:9   [8817]3:10   [8818]3:11   [8819]3:11
   [8820]3:11   [8821]3:11-15   [8822]3:12-13   [8823]3:14   [8824]3:14
   [8825]3:14   [8826]3:14   [8827]3:14   [8828]3:14   [8829]3:14
   [8830]3:15   [8831]3:15   [8832]3:16   [8833]3:16   [8834]3:16
   [8835]3:16   [8836]3:16   [8837]3:16   [8838]3:16   [8839]3:16
   [8840]3:16-17   [8841]3:17   [8842]3:17   [8843]3:17   [8844]3:18-21
   [8845]3:19   [8846]3:19   [8847]3:20   [8848]3:21   [8849]3:21
   [8850]3:22   [8851]3:22   [8852]4:1   [8853]4:1   [8854]4:1
   [8855]4:1   [8856]4:1-3   [8857]4:2   [8858]4:2-3   [8859]4:4
   [8860]4:4   [8861]4:4-6   [8862]4:5   [8863]4:6   [8864]4:7-8
   [8865]4:7-8   [8866]4:8   [8867]4:9-12   [8868]4:12   [8869]4:13
   [8870]4:13   [8871]4:13-14   [8872]4:13-14   [8873]4:14
   [8874]4:15-16   [8875]4:15-16   [8876]5:1   [8877]5:1   [8878]5:2
   [8879]5:2   [8880]5:2-3   [8881]5:3   [8882]5:4   [8883]5:4-6
   [8884]5:6   [8885]5:6   [8886]5:7   [8887]5:7   [8888]5:7   [8889]5:8
   [8890]5:8   [8891]5:8   [8892]5:8   [8893]5:8   [8894]5:9   [8895]5:9
   [8896]5:10   [8897]5:10   [8898]5:10   [8899]5:11   [8900]5:11
   [8901]5:11   [8902]5:11   [8903]5:12   [8904]5:12   [8905]5:12
   [8906]5:12   [8907]5:13   [8908]5:13   [8909]5:14   [8910]5:14
   [8911]5:15-16   [8912]5:15-16   [8913]5:17   [8914]5:17   [8915]5:17
   [8916]5:17   [8917]5:17   [8918]5:18-20   [8919]5:20   [8920]6:1
   [8921]6:1-2   [8922]6:1-2   [8923]6:2   [8924]6:2   [8925]6:2-3
   [8926]6:3   [8927]6:3   [8928]6:3   [8929]6:3   [8930]6:4-5
   [8931]6:4-5   [8932]6:5   [8933]6:6   [8934]6:6   [8935]6:6
   [8936]6:6   [8937]6:7   [8938]6:7   [8939]6:7-8   [8940]6:8
   [8941]6:9   [8942]6:9   [8943]6:10   [8944]6:10   [8945]6:11-12
   [8946]7:1   [8947]7:1   [8948]7:1   [8949]7:1   [8950]7:1   [8951]7:2
   [8952]7:2   [8953]7:2-6   [8954]7:3   [8955]7:4   [8956]7:4
   [8957]7:5   [8958]7:5   [8959]7:6   [8960]7:6   [8961]7:7   [8962]7:7
   [8963]7:7-10   [8964]7:8   [8965]7:9   [8966]7:10   [8967]7:10
   [8968]7:11   [8969]7:11-12   [8970]7:12   [8971]7:13   [8972]7:13
   [8973]7:13   [8974]7:13-15   [8975]7:14   [8976]7:14   [8977]7:14
   [8978]7:14   [8979]7:14   [8980]7:15   [8981]7:15   [8982]7:16
   [8983]7:16-18   [8984]7:17   [8985]7:18   [8986]7:19   [8987]7:19
   [8988]7:19-22   [8989]7:20   [8990]7:20   [8991]7:20   [8992]7:21
   [8993]7:22   [8994]7:23   [8995]7:23-29   [8996]7:25   [8997]7:25
   [8998]7:26   [8999]7:27   [9000]7:28   [9001]7:28   [9002]8:1
   [9003]8:1   [9004]8:2-5   [9005]8:3   [9006]8:4   [9007]8:5
   [9008]8:5   [9009]8:6-8   [9010]8:7   [9011]8:8   [9012]8:9
   [9013]8:9-10   [9014]8:10   [9015]8:10   [9016]8:10   [9017]8:11
   [9018]8:11   [9019]8:11   [9020]8:11   [9021]8:12   [9022]8:12-13
   [9023]8:14   [9024]8:14   [9025]8:15   [9026]8:15   [9027]8:16-17
   [9028]8:16-17   [9029]8:17   [9030]9:1   [9031]9:1-3   [9032]9:1-3
   [9033]9:2   [9034]9:2   [9035]9:3   [9036]9:3   [9037]9:4-6
   [9038]9:4-6   [9039]9:5   [9040]9:6   [9041]9:7-10   [9042]9:8
   [9043]9:9   [9044]9:10   [9045]9:10   [9046]9:11   [9047]9:11
   [9048]9:11   [9049]9:11   [9050]9:11-12   [9051]9:12   [9052]9:13
   [9053]9:13   [9054]9:13-18   [9055]9:14   [9056]9:14-15   [9057]9:15
   [9058]9:16   [9059]9:16   [9060]9:16   [9061]9:16   [9062]9:17
   [9063]9:18   [9064]9:18   [9065]10:1-3   [9066]10:2   [9067]10:3
   [9068]10:3   [9069]10:4   [9070]10:4   [9071]10:4   [9072]10:5
   [9073]10:5-7   [9074]10:6   [9075]10:6   [9076]10:7   [9077]10:8-11
   [9078]10:10   [9079]10:10   [9080]10:10   [9081]10:11   [9082]10:11
   [9083]10:12-15   [9084]10:14   [9085]10:15   [9086]10:15
   [9087]10:16   [9088]10:16-17   [9089]10:17   [9090]10:18
   [9091]10:18-19   [9092]10:19   [9093]10:20   [9094]10:20
   [9095]10:20   [9096]11:1   [9097]11:1-6   [9098]11:4   [9099]11:4
   [9100]11:5   [9101]11:5   [9102]11:6   [9103]11:7   [9104]11:7
   [9105]11:7-8   [9106]11:7-10   [9107]11:8   [9108]11:9   [9109]11:9
   [9110]11:9   [9111]11:9   [9112]11:9-10   [9113]11:10   [9114]12:1
   [9115]12:1   [9116]12:1   [9117]12:1   [9118]12:1-5   [9119]12:1-14
   [9120]12:6   [9121]12:6-7   [9122]12:7   [9123]12:7   [9124]12:7
   [9125]12:7   [9126]12:7   [9127]12:8   [9128]12:8   [9129]12:9
   [9130]12:9   [9131]12:10   [9132]12:11   [9133]12:12   [9134]12:13
   [9135]12:13-14   [9136]12:14   [9137]12:14

   Song of Solomon

   [9138]1:1   [9139]1:2   [9140]1:2   [9141]1:2   [9142]1:2   [9143]1:2
   [9144]1:2-4   [9145]1:3   [9146]1:3   [9147]1:3   [9148]1:3-4
   [9149]1:4   [9150]1:4   [9151]1:5   [9152]1:5   [9153]1:5
   [9154]1:5-6   [9155]1:5-6   [9156]1:6   [9157]1:6   [9158]1:6
   [9159]1:7   [9160]1:7   [9161]1:8   [9162]1:8-11   [9163]1:9
   [9164]1:10   [9165]1:11   [9166]1:12   [9167]1:12-14   [9168]1:13
   [9169]1:15   [9170]1:15   [9171]1:16   [9172]1:16   [9173]1:16
   [9174]1:16-17   [9175]1:17   [9176]2:1   [9177]2:1   [9178]2:1-2
   [9179]2:2   [9180]2:3   [9181]2:3   [9182]2:3   [9183]2:3-4
   [9184]2:4   [9185]2:4   [9186]2:5   [9187]2:5-7   [9188]2:6
   [9189]2:6   [9190]2:6   [9191]2:7   [9192]2:7   [9193]2:7   [9194]2:8
   [9195]2:8   [9196]2:8-9   [9197]2:9   [9198]2:10   [9199]2:10
   [9200]2:10-13   [9201]2:10-13   [9202]2:11   [9203]2:11-12
   [9204]2:12   [9205]2:13   [9206]2:13   [9207]2:14   [9208]2:14
   [9209]2:15   [9210]2:15   [9211]2:16   [9212]2:16   [9213]2:16
   [9214]2:16   [9215]2:17   [9216]3:1   [9217]3:1   [9218]3:1-5
   [9219]3:2   [9220]3:3   [9221]3:3   [9222]3:4   [9223]3:4   [9224]3:5
   [9225]3:5   [9226]3:6   [9227]3:7   [9228]3:7-8   [9229]3:8
   [9230]3:9-10   [9231]3:9-10   [9232]3:11   [9233]3:11   [9234]3:11
   [9235]3:11   [9236]3:11   [9237]3:11   [9238]4:1   [9239]4:1
   [9240]4:1   [9241]4:1   [9242]4:1-3   [9243]4:1-5   [9244]4:1-16
   [9245]4:1-16   [9246]4:2   [9247]4:3   [9248]4:4   [9249]4:4
   [9250]4:5   [9251]4:5   [9252]4:6   [9253]4:6   [9254]4:6   [9255]4:7
   [9256]4:7   [9257]4:8   [9258]4:8   [9259]4:8   [9260]4:9-10
   [9261]4:9-14   [9262]4:11   [9263]4:11   [9264]4:12   [9265]4:12-14
   [9266]4:13   [9267]4:14   [9268]4:15   [9269]4:15-16   [9270]4:16
   [9271]4:16   [9272]5:1   [9273]5:1   [9274]5:1   [9275]5:1
   [9276]5:2   [9277]5:2   [9278]5:2-8   [9279]5:3   [9280]5:4
   [9281]5:4   [9282]5:5   [9283]5:6   [9284]5:7   [9285]5:8   [9286]5:8
   [9287]5:9   [9288]5:9   [9289]5:9   [9290]5:10   [9291]5:10-16
   [9292]5:11   [9293]5:14   [9294]5:16   [9295]5:16   [9296]5:16
   [9297]6:1   [9298]6:1   [9299]6:2   [9300]6:2-3   [9301]6:2-3
   [9302]6:3   [9303]6:4   [9304]6:4-7   [9305]6:5   [9306]6:5-6
   [9307]6:5-7   [9308]6:8-9   [9309]6:8-9   [9310]6:10   [9311]6:10
   [9312]6:11   [9313]6:11-13   [9314]6:12   [9315]6:13   [9316]6:13
   [9317]7:1-9   [9318]7:3   [9319]7:4   [9320]7:5   [9321]7:6
   [9322]7:7   [9323]7:7   [9324]7:7   [9325]7:8   [9326]7:8   [9327]7:9
   [9328]7:9   [9329]7:10   [9330]7:10-13   [9331]7:11-12   [9332]7:12
   [9333]7:13   [9334]7:24   [9335]8:1-3   [9336]8:2   [9337]8:3
   [9338]8:4   [9339]8:4   [9340]8:4   [9341]8:5   [9342]8:5   [9343]8:5
   [9344]8:6   [9345]8:6   [9346]8:6-7   [9347]8:7   [9348]8:8
   [9349]8:8-9   [9350]8:9   [9351]8:10   [9352]8:10   [9353]8:11-12
   [9354]8:11-12   [9355]8:11-12   [9356]8:12   [9357]8:13   [9358]8:13
   [9359]8:14   [9360]8:14   [9361]8:14

   Isaiah

   [9362]1:2   [9363]1:2   [9364]1:6   [9365]1:11   [9366]1:11
   [9367]1:11   [9368]1:11-15   [9369]1:11-23   [9370]1:14   [9371]1:15
   [9372]1:15   [9373]1:15   [9374]1:15-16   [9375]1:18   [9376]1:18
   [9377]1:18   [9378]1:18   [9379]2:2   [9380]2:3   [9381]2:3
   [9382]2:3   [9383]2:3   [9384]2:5   [9385]2:6   [9386]2:11
   [9387]2:11   [9388]2:18   [9389]2:20-21   [9390]2:22   [9391]3:9
   [9392]3:10-11   [9393]3:10-11   [9394]3:10-11   [9395]3:11
   [9396]3:16   [9397]3:24   [9398]3:25   [9399]4:1   [9400]4:2
   [9401]5:2   [9402]5:2   [9403]5:3   [9404]5:5   [9405]5:7   [9406]5:7
   [9407]5:8   [9408]5:8   [9409]5:8   [9410]5:11   [9411]5:12
   [9412]5:20   [9413]6:2-3   [9414]6:3   [9415]6:3   [9416]6:5
   [9417]6:10   [9418]6:10   [9419]7:9   [9420]7:14   [9421]7:15
   [9422]7:21   [9423]7:23   [9424]8:6-7   [9425]8:8   [9426]8:11
   [9427]8:12   [9428]8:13   [9429]8:19   [9430]8:19   [9431]8:21
   [9432]9:6   [9433]9:7   [9434]9:13   [9435]10:1   [9436]10:3
   [9437]10:3   [9438]10:5   [9439]10:5-7   [9440]10:6-7   [9441]10:7
   [9442]10:7   [9443]10:7   [9444]10:15   [9445]10:24-25   [9446]11:1
   [9447]11:1   [9448]11:2   [9449]11:3-4   [9450]11:4   [9451]11:4
   [9452]11:4   [9453]11:4   [9454]11:4   [9455]11:5   [9456]11:10
   [9457]11:10   [9458]11:10   [9459]11:10   [9460]11:11   [9461]11:12
   [9462]11:12   [9463]13:3   [9464]13:12   [9465]14:7   [9466]14:9-23
   [9467]14:10-11   [9468]14:14   [9469]14:24   [9470]14:32   [9471]16:1
   [9472]17:7-8   [9473]17:11   [9474]17:11   [9475]17:11   [9476]17:13
   [9477]18:4   [9478]19:13   [9479]19:23-25   [9480]19:25   [9481]21:4
   [9482]22:10-11   [9483]22:12   [9484]22:12-13   [9485]22:16
   [9486]22:18   [9487]23:3   [9488]24:15-16   [9489]24:17-18
   [9490]24:23   [9491]24:23   [9492]25:2   [9493]25:4   [9494]25:4
   [9495]25:6   [9496]25:6   [9497]25:6   [9498]25:6   [9499]25:6
   [9500]26:3   [9501]26:3   [9502]26:3   [9503]26:3   [9504]26:11
   [9505]26:11   [9506]26:11   [9507]26:11   [9508]26:18   [9509]26:19
   [9510]26:20   [9511]26:21   [9512]26:21   [9513]26:21   [9514]27:1
   [9515]27:1-2   [9516]27:2-3   [9517]27:3   [9518]27:4   [9519]27:4
   [9520]27:4   [9521]27:4   [9522]27:4-5   [9523]28:7   [9524]28:7
   [9525]28:7   [9526]28:9   [9527]28:16   [9528]28:16   [9529]28:26
   [9530]29:8   [9531]29:13   [9532]29:21   [9533]29:24   [9534]30:10
   [9535]30:18   [9536]30:21   [9537]30:21   [9538]30:21   [9539]30:21
   [9540]30:22   [9541]30:26   [9542]30:33   [9543]30:33   [9544]30:33
   [9545]30:33   [9546]30:33   [9547]30:33   [9548]31:1   [9549]31:3
   [9550]32:2   [9551]32:2   [9552]32:2   [9553]32:5   [9554]32:6
   [9555]32:8   [9556]32:15   [9557]32:17   [9558]32:17   [9559]32:17
   [9560]32:17   [9561]32:17   [9562]32:20   [9563]33:1   [9564]33:1
   [9565]33:1   [9566]33:1   [9567]33:1   [9568]33:1-2   [9569]33:11
   [9570]33:14   [9571]33:14   [9572]33:15   [9573]33:15   [9574]33:15
   [9575]33:15   [9576]33:15   [9577]33:15-16   [9578]33:16
   [9579]33:16   [9580]33:21   [9581]33:24   [9582]33:24   [9583]34:3
   [9584]34:5   [9585]34:6   [9586]34:13   [9587]34:14   [9588]35:2
   [9589]35:3-4   [9590]35:3-4   [9591]35:8   [9592]35:8   [9593]35:8
   [9594]35:8   [9595]36:6   [9596]36:10   [9597]37:22   [9598]37:22
   [9599]37:22   [9600]37:22   [9601]37:29   [9602]38:11   [9603]38:12
   [9604]38:14   [9605]38:14   [9606]38:17   [9607]38:17   [9608]38:18
   [9609]38:19   [9610]38:22   [9611]40:4   [9612]40:6-7   [9613]40:11
   [9614]40:11   [9615]40:11   [9616]40:12   [9617]40:21   [9618]40:25
   [9619]40:27   [9620]40:31   [9621]40:31   [9622]42:1   [9623]42:1
   [9624]42:1   [9625]42:1   [9626]42:1-2   [9627]42:4   [9628]43:1
   [9629]43:1   [9630]43:3-4   [9631]43:3-4   [9632]43:3-4   [9633]43:4
   [9634]43:4   [9635]43:19-20   [9636]43:21   [9637]43:21   [9638]43:25
   [9639]43:26   [9640]43:26   [9641]44:5   [9642]44:5   [9643]44:8
   [9644]44:9   [9645]44:22   [9646]44:22   [9647]44:28   [9648]45:1
   [9649]45:4   [9650]45:4   [9651]45:7   [9652]45:7   [9653]45:7
   [9654]45:8   [9655]45:9   [9656]45:13   [9657]45:15   [9658]45:15
   [9659]45:15   [9660]45:18   [9661]45:19   [9662]45:24
   [9663]45:24-25   [9664]46:3   [9665]46:11   [9666]46:13   [9667]47:7
   [9668]47:8   [9669]48:1   [9670]48:8   [9671]48:8   [9672]48:10
   [9673]48:18   [9674]48:18   [9675]49:2   [9676]49:2   [9677]49:2
   [9678]49:5   [9679]49:8   [9680]49:8   [9681]49:11-12   [9682]49:14
   [9683]49:14   [9684]49:21   [9685]49:24   [9686]50:1   [9687]50:1
   [9688]50:4   [9689]50:4   [9690]50:4   [9691]50:4   [9692]50:5
   [9693]50:5-6   [9694]50:6   [9695]50:7   [9696]50:7   [9697]50:7
   [9698]50:7   [9699]50:7-8   [9700]50:7-9   [9701]50:8   [9702]50:9
   [9703]50:10   [9704]50:11   [9705]50:11   [9706]50:11   [9707]51:2
   [9708]51:5-6   [9709]51:7-8   [9710]51:8   [9711]51:9   [9712]51:9
   [9713]51:10   [9714]51:12   [9715]51:12   [9716]51:12   [9717]51:12
   [9718]51:12-13   [9719]51:13   [9720]51:16   [9721]51:17
   [9722]51:22   [9723]51:23   [9724]51:23   [9725]52:2   [9726]52:2
   [9727]52:5   [9728]52:7   [9729]52:7   [9730]52:8   [9731]52:10-12
   [9732]52:14   [9733]53:1   [9734]53:1   [9735]53:2   [9736]53:3
   [9737]53:3   [9738]53:3-4   [9739]53:10   [9740]53:10   [9741]53:10
   [9742]53:10   [9743]53:10-11   [9744]53:11   [9745]53:12   [9746]54:1
   [9747]54:1   [9748]54:1   [9749]54:7-8   [9750]54:7-8   [9751]54:7-8
   [9752]54:8   [9753]54:8   [9754]54:9   [9755]54:9   [9756]54:10
   [9757]54:10   [9758]54:10   [9759]54:11   [9760]54:11   [9761]54:17
   [9762]55:1   [9763]55:2   [9764]55:2   [9765]55:2   [9766]55:2
   [9767]55:2   [9768]55:2   [9769]55:2   [9770]55:2   [9771]55:3
   [9772]55:3   [9773]55:5   [9774]55:6   [9775]55:6   [9776]55:8-9
   [9777]55:9   [9778]55:10   [9779]55:10   [9780]56:5   [9781]56:11
   [9782]56:12   [9783]57:1   [9784]57:2   [9785]57:2   [9786]57:2
   [9787]57:15   [9788]57:15   [9789]57:15   [9790]57:15   [9791]57:16
   [9792]57:17   [9793]57:17   [9794]57:19   [9795]57:19   [9796]57:20
   [9797]57:21   [9798]57:23   [9799]58:1   [9800]58:3   [9801]58:3-4
   [9802]58:4   [9803]58:4   [9804]58:5   [9805]58:7   [9806]58:7
   [9807]58:8   [9808]58:9   [9809]58:10   [9810]58:10   [9811]58:10
   [9812]58:12   [9813]58:14   [9814]58:14   [9815]58:14   [9816]59:1
   [9817]59:9   [9818]59:10   [9819]59:14-15   [9820]59:21   [9821]60:1
   [9822]60:3   [9823]60:13-14   [9824]60:15   [9825]60:16   [9826]60:17
   [9827]60:19   [9828]61:1   [9829]61:1-2   [9830]61:3   [9831]61:3
   [9832]61:3   [9833]61:3   [9834]61:3   [9835]61:5   [9836]61:6
   [9837]61:9   [9838]61:9   [9839]61:9   [9840]61:10   [9841]61:10
   [9842]62:3   [9843]62:4-5   [9844]62:5   [9845]62:5   [9846]62:9
   [9847]63:1-3   [9848]63:5   [9849]63:5-6   [9850]63:9   [9851]63:10
   [9852]63:11   [9853]63:12-13   [9854]63:12-14   [9855]63:13
   [9856]63:15   [9857]63:19   [9858]64:3   [9859]64:3-4   [9860]64:4
   [9861]64:5   [9862]64:5   [9863]64:5   [9864]64:7   [9865]64:8
   [9866]64:8   [9867]64:9   [9868]64:9   [9869]64:11   [9870]65:1
   [9871]65:5   [9872]65:8   [9873]65:8   [9874]65:8   [9875]65:8
   [9876]65:13   [9877]65:16   [9878]65:20   [9879]65:20   [9880]65:23
   [9881]65:24   [9882]65:24   [9883]65:24   [9884]66:1   [9885]66:1
   [9886]66:1   [9887]66:3   [9888]66:4   [9889]66:4   [9890]66:4
   [9891]66:5   [9892]66:5   [9893]66:11   [9894]66:13   [9895]66:14
   [9896]66:14   [9897]66:21   [9898]66:23   [9899]66:23   [9900]66:23
   [9901]66:24   [9902]66:24   [9903]66:24   [9904]126:1   [9905]126:4

   Jeremiah

   [9906]1:18   [9907]2:2   [9908]2:5   [9909]2:6   [9910]2:12
   [9911]2:13   [9912]2:13   [9913]2:21   [9914]2:23-24   [9915]2:24
   [9916]2:24   [9917]2:25   [9918]2:31   [9919]2:34   [9920]3:10
   [9921]3:12-13   [9922]3:13   [9923]3:22   [9924]3:23   [9925]3:23
   [9926]4:1   [9927]4:14   [9928]4:14   [9929]4:18   [9930]5:1
   [9931]5:22   [9932]5:22   [9933]5:22   [9934]5:22   [9935]5:22
   [9936]5:22   [9937]5:30   [9938]6:10   [9939]6:16   [9940]6:16
   [9941]6:17   [9942]6:20   [9943]6:29-30   [9944]7:10   [9945]7:12
   [9946]7:16   [9947]7:19   [9948]7:32   [9949]8:6   [9950]8:6
   [9951]8:6   [9952]8:6   [9953]8:6   [9954]8:7   [9955]9:1   [9956]9:2
   [9957]9:3   [9958]9:3-5   [9959]9:4-5   [9960]9:4-5   [9961]9:5
   [9962]9:5   [9963]9:23-24   [9964]10:2   [9965]10:3-11   [9966]10:5
   [9967]10:7   [9968]10:10   [9969]10:11-12   [9970]10:13   [9971]10:14
   [9972]10:25   [9973]11:14   [9974]12:1   [9975]12:1   [9976]12:1
   [9977]12:2   [9978]12:3   [9979]12:3   [9980]12:9   [9981]12:9
   [9982]12:9   [9983]13:11   [9984]13:11   [9985]13:11   [9986]13:27
   [9987]14:9   [9988]14:9   [9989]14:11   [9990]14:21   [9991]14:22
   [9992]15:10   [9993]15:20   [9994]17:1   [9995]17:5   [9996]17:5-9
   [9997]17:9   [9998]17:9   [9999]17:9   [10000]17:9-10   [10001]17:10
   [10002]17:10   [10003]17:10   [10004]17:11   [10005]17:11
   [10006]17:11   [10007]17:12   [10008]18:7   [10009]18:9
   [10010]18:17   [10011]20:3-4   [10012]20:9   [10013]20:10
   [10014]20:14   [10015]20:20   [10016]22:8-9   [10017]22:15-17
   [10018]22:19   [10019]22:24   [10020]23:14   [10021]23:24
   [10022]23:25-26   [10023]23:29   [10024]24:1   [10025]24:5
   [10026]24:5   [10027]24:9   [10028]25:9   [10029]25:15   [10030]25:18
   [10031]29:5   [10032]29:11   [10033]29:11   [10034]29:11
   [10035]29:11   [10036]30:17   [10037]31:3   [10038]31:3
   [10039]31:12   [10040]31:18   [10041]31:18   [10042]31:18-19
   [10043]31:20   [10044]31:20   [10045]31:25   [10046]31:25-26
   [10047]31:28   [10048]31:28   [10049]31:29-30   [10050]31:35
   [10051]31:35-36   [10052]31:36   [10053]33:20   [10054]33:20-21
   [10055]33:20-21   [10056]33:20-21   [10057]34:18   [10058]36:26
   [10059]36:36   [10060]41:8   [10061]41:8   [10062]44:4   [10063]46:17
   [10064]48:13   [10065]48:28   [10066]48:43-44   [10067]49:11
   [10068]49:16   [10069]50:34   [10070]50:38   [10071]51:30
   [10072]51:35

   Lamentations

   [10073]1:7   [10074]1:7   [10075]1:9   [10076]1:14   [10077]2:15
   [10078]3:7   [10079]3:19-20   [10080]3:19-20   [10081]3:21
   [10082]3:22-23   [10083]3:23   [10084]3:26   [10085]3:28
   [10086]3:28   [10087]3:28-29   [10088]3:32   [10089]3:33
   [10090]3:33   [10091]3:34-36   [10092]3:38   [10093]3:39
   [10094]3:41   [10095]3:56   [10096]4:1-2   [10097]4:7-8   [10098]4:8
   [10099]4:9   [10100]4:12   [10101]5:7

   Ezekiel

   [10102]1:3   [10103]1:4   [10104]1:14   [10105]1:18   [10106]1:22
   [10107]2:6   [10108]3:15-16   [10109]3:17   [10110]4:14   [10111]6:9
   [10112]7:16   [10113]7:16   [10114]7:19   [10115]7:19   [10116]7:19
   [10117]8:12   [10118]8:12   [10119]8:12   [10120]9:4   [10121]9:9
   [10122]10:13   [10123]10:13   [10124]12:22   [10125]13:4
   [10126]13:22   [10127]14:4   [10128]14:9   [10129]14:14   [10130]15:2
   [10131]15:6   [10132]16:4   [10133]16:7   [10134]16:7   [10135]16:10
   [10136]16:14   [10137]16:14   [10138]16:20   [10139]16:30
   [10140]16:49   [10141]17:18   [10142]18:2   [10143]18:6
   [10144]18:28   [10145]18:31   [10146]19:3   [10147]20:8
   [10148]20:23-24   [10149]21:10   [10150]22:14   [10151]22:14
   [10152]23:19   [10153]23:19   [10154]25:6-7   [10155]26:2
   [10156]26:14   [10157]26:20   [10158]27:17   [10159]27:17
   [10160]28:2   [10161]28:24   [10162]28:24   [10163]31:18
   [10164]32:25   [10165]32:27   [10166]32:27   [10167]33:7
   [10168]33:8   [10169]34:12   [10170]34:12   [10171]34:12
   [10172]36:20   [10173]36:27   [10174]36:27   [10175]37:11
   [10176]37:11-12   [10177]37:26   [10178]37:26   [10179]37:27
   [10180]39:9-10   [10181]39:12   [10182]39:14   [10183]47:1
   [10184]47:3-5   [10185]47:12

   Daniel

   [10186]2:34   [10187]2:38   [10188]2:40   [10189]3:16   [10190]3:16
   [10191]4:10   [10192]4:15   [10193]4:19   [10194]4:20-21
   [10195]4:26   [10196]4:26   [10197]4:26   [10198]4:31   [10199]4:32
   [10200]4:35   [10201]4:35   [10202]4:35   [10203]4:35   [10204]5:4
   [10205]5:4   [10206]5:4   [10207]5:4   [10208]5:6   [10209]5:26
   [10210]6:2   [10211]6:4   [10212]6:5   [10213]6:7   [10214]6:7
   [10215]6:10   [10216]7:9   [10217]7:9   [10218]7:12   [10219]7:13-14
   [10220]7:25   [10221]7:25   [10222]7:28   [10223]8:2   [10224]9:2
   [10225]9:7   [10226]9:17   [10227]9:17   [10228]9:20   [10229]9:21
   [10230]9:21   [10231]9:24   [10232]10:8-9   [10233]10:10
   [10234]10:18   [10235]10:19   [10236]10:21   [10237]11:21
   [10238]11:35   [10239]11:37   [10240]11:39   [10241]11:45
   [10242]12:2   [10243]12:2   [10244]12:2   [10245]12:3

   Hosea

   [10246]2:2   [10247]2:16   [10248]2:18   [10249]2:19   [10250]2:21
   [10251]2:21   [10252]3:3   [10253]3:5   [10254]3:5   [10255]3:5
   [10256]3:5   [10257]4:1   [10258]4:1   [10259]4:6   [10260]4:7
   [10261]4:10   [10262]4:11   [10263]4:11   [10264]4:13   [10265]4:16
   [10266]4:16   [10267]4:17   [10268]5:2   [10269]5:4   [10270]5:5
   [10271]5:12   [10272]5:12-14   [10273]5:14   [10274]6:1   [10275]6:1
   [10276]6:1   [10277]6:1-2   [10278]6:3   [10279]6:5   [10280]6:10
   [10281]7:1   [10282]7:5   [10283]7:5   [10284]7:7   [10285]7:9
   [10286]7:11   [10287]7:14   [10288]7:14   [10289]8:6   [10290]9:1
   [10291]9:1   [10292]9:1   [10293]9:13   [10294]9:14   [10295]10:1
   [10296]11:1   [10297]11:1   [10298]11:4   [10299]11:8   [10300]11:8-9
   [10301]11:8-9   [10302]11:9   [10303]11:10   [10304]12:1
   [10305]12:1   [10306]12:3   [10307]12:3   [10308]12:6   [10309]12:7-8
   [10310]12:7-8   [10311]12:7-8   [10312]12:8   [10313]13:2
   [10314]13:2   [10315]13:9   [10316]13:14   [10317]13:14   [10318]14:2
   [10319]14:2   [10320]14:2   [10321]14:3   [10322]14:3   [10323]14:3
   [10324]14:3   [10325]14:5   [10326]14:5-6   [10327]14:6   [10328]14:8
   [10329]14:9   [10330]14:9   [10331]14:9   [10332]14:9

   Joel

   [10333]1:4   [10334]1:6   [10335]1:15   [10336]2:1   [10337]2:13
   [10338]2:13-14   [10339]2:14   [10340]2:16   [10341]2:25
   [10342]2:25   [10343]3:2   [10344]3:14

   Amos

   [10345]2:9   [10346]2:13   [10347]2:13   [10348]3:2   [10349]3:2
   [10350]3:3   [10351]3:8   [10352]4:6   [10353]4:7   [10354]4:7-8
   [10355]5:12   [10356]5:13   [10357]5:13   [10358]5:13   [10359]5:18
   [10360]5:21   [10361]6:1   [10362]6:3   [10363]6:4   [10364]6:5
   [10365]6:5-6   [10366]6:8   [10367]8:10   [10368]9:2-3   [10369]9:2-3
   [10370]9:11

   Obadiah

   [10371]1:4   [10372]1:12

   Jonah

   [10373]1:5-11   [10374]2:3   [10375]3:6

   Micah

   [10376]2:1   [10377]3:2-3   [10378]3:12   [10379]3:12   [10380]4:2
   [10381]4:2   [10382]4:11   [10383]5:1   [10384]5:7   [10385]5:7
   [10386]5:7   [10387]5:7   [10388]6:2   [10389]6:3   [10390]6:6-7
   [10391]6:6-7   [10392]6:6-7   [10393]6:6-8   [10394]6:7-8
   [10395]6:8   [10396]6:13   [10397]7:5   [10398]7:5   [10399]7:5-6
   [10400]7:8   [10401]7:16   [10402]7:18   [10403]7:20

   Nahum

   [10404]1:3   [10405]1:3   [10406]2:12

   Habakkuk

   [10407]1:12   [10408]1:13   [10409]1:13   [10410]1:13   [10411]1:13
   [10412]1:13   [10413]1:13   [10414]1:14   [10415]1:14   [10416]2:1
   [10417]2:1   [10418]2:1-2   [10419]2:3   [10420]2:5   [10421]2:6
   [10422]2:6   [10423]2:9-10   [10424]2:9-10   [10425]2:9-11
   [10426]2:11   [10427]2:11-12   [10428]2:13   [10429]2:16
   [10430]2:16   [10431]3:1   [10432]3:2   [10433]3:3   [10434]3:6
   [10435]3:6   [10436]3:6   [10437]3:8   [10438]3:8-13   [10439]3:13
   [10440]3:15   [10441]3:17-18   [10442]3:19

   Zephaniah

   [10443]1:12   [10444]3:2

   Haggai

   [10445]1:4   [10446]1:5   [10447]1:6   [10448]1:6   [10449]1:6
   [10450]1:6   [10451]1:6   [10452]1:9   [10453]1:9   [10454]1:9
   [10455]2:19

   Zechariah

   [10456]1:4   [10457]1:10-11   [10458]1:13   [10459]1:15   [10460]1:15
   [10461]1:18-21   [10462]2:3   [10463]2:5   [10464]2:5   [10465]2:8
   [10466]2:8   [10467]2:13   [10468]3:1-2   [10469]3:1-2   [10470]3:7
   [10471]3:8   [10472]4:6   [10473]5:4   [10474]5:4   [10475]5:4
   [10476]5:7-8   [10477]5:8   [10478]5:8   [10479]6:1   [10480]6:13
   [10481]6:13   [10482]6:13   [10483]8:4   [10484]8:21   [10485]8:21
   [10486]8:23   [10487]8:23   [10488]8:23   [10489]9:1   [10490]9:1
   [10491]9:9   [10492]9:9   [10493]9:9   [10494]9:9   [10495]9:17
   [10496]10:1   [10497]10:3   [10498]10:12   [10499]11:14   [10500]12:1
   [10501]12:3   [10502]12:5   [10503]12:10   [10504]14:6-7
   [10505]14:17   [10506]14:20

   Malachi

   [10507]1:4   [10508]1:11   [10509]1:11   [10510]1:11   [10511]1:11
   [10512]1:11   [10513]1:11   [10514]2:2   [10515]2:7   [10516]2:9
   [10517]2:10   [10518]2:14   [10519]2:15   [10520]3:8   [10521]3:10
   [10522]3:10   [10523]3:10   [10524]3:10   [10525]3:13-14
   [10526]3:14   [10527]3:14   [10528]3:16   [10529]3:16   [10530]3:18
   [10531]3:18   [10532]3:18   [10533]4:1   [10534]4:1   [10535]4:1
   [10536]4:1   [10537]4:2   [10538]4:3

   Matthew

   [10539]1:20   [10540]1:21   [10541]1:21   [10542]2:2   [10543]2:11
   [10544]3:2   [10545]3:17   [10546]3:17   [10547]4:1-11   [10548]4:6
   [10549]4:6   [10550]4:6   [10551]5:5   [10552]5:5   [10553]5:7
   [10554]5:7-48   [10555]5:8   [10556]5:8   [10557]5:12   [10558]5:16
   [10559]5:16   [10560]5:19   [10561]5:28   [10562]5:28-29
   [10563]5:28-30   [10564]5:35   [10565]5:43   [10566]5:45
   [10567]5:45   [10568]6:2   [10569]6:2   [10570]6:5   [10571]6:6
   [10572]6:7   [10573]6:7   [10574]6:7   [10575]6:22   [10576]6:25
   [10577]6:25   [10578]6:25   [10579]6:26   [10580]6:26   [10581]6:26
   [10582]6:26   [10583]6:26   [10584]6:32   [10585]6:33   [10586]6:33
   [10587]6:34   [10588]7:1   [10589]7:1-2   [10590]7:6   [10591]7:6
   [10592]7:6   [10593]7:22   [10594]7:22-23   [10595]7:24   [10596]7:27
   [10597]8:8   [10598]8:9   [10599]8:11   [10600]8:11-12   [10601]8:24
   [10602]9:2   [10603]9:2   [10604]9:6   [10605]9:15   [10606]9:37
   [10607]10:16   [10608]10:17   [10609]10:22   [10610]10:27
   [10611]10:29   [10612]10:30   [10613]10:30   [10614]10:36
   [10615]10:37-38   [10616]11:5-6   [10617]11:17   [10618]11:27
   [10619]11:28   [10620]11:28   [10621]11:28   [10622]11:28
   [10623]11:28   [10624]11:28   [10625]11:29   [10626]12:12
   [10627]12:20   [10628]12:37   [10629]12:37   [10630]12:50
   [10631]12:50   [10632]13:6   [10633]13:11   [10634]13:14
   [10635]13:14-15   [10636]13:15   [10637]13:16   [10638]13:16
   [10639]13:19   [10640]13:21   [10641]13:30   [10642]13:35
   [10643]13:41   [10644]13:42   [10645]13:43   [10646]13:43
   [10647]13:43   [10648]13:44   [10649]13:45-46   [10650]13:49
   [10651]13:49   [10652]13:52   [10653]15:4   [10654]15:5   [10655]15:8
   [10656]15:8-9   [10657]15:14   [10658]16:2   [10659]16:18
   [10660]16:26   [10661]16:26   [10662]17:4   [10663]17:5   [10664]18:3
   [10665]18:6   [10666]18:6   [10667]18:10   [10668]18:12-13
   [10669]19:17   [10670]19:17   [10671]19:23   [10672]20:12
   [10673]20:13   [10674]20:22   [10675]21:5   [10676]21:9   [10677]21:9
   [10678]21:15   [10679]21:16   [10680]21:16   [10681]21:16
   [10682]21:32   [10683]21:33   [10684]21:34   [10685]21:42
   [10686]21:44   [10687]22:2   [10688]22:2   [10689]22:2   [10690]22:5
   [10691]22:6   [10692]22:11   [10693]22:12   [10694]22:13
   [10695]22:41-46   [10696]22:43   [10697]23:1-36   [10698]23:6
   [10699]23:8   [10700]23:13   [10701]23:14-15   [10702]23:25-26
   [10703]23:32   [10704]23:34   [10705]23:34-36   [10706]23:35
   [10707]23:37   [10708]23:37   [10709]23:37   [10710]23:37
   [10711]23:37   [10712]23:38   [10713]24:1-2   [10714]24:2
   [10715]24:14   [10716]24:14   [10717]24:15   [10718]24:23
   [10719]24:26   [10720]24:28   [10721]24:31   [10722]24:32
   [10723]24:36   [10724]24:46   [10725]24:49   [10726]24:51
   [10727]24:51   [10728]25:1   [10729]25:1   [10730]25:1   [10731]25:11
   [10732]25:24   [10733]25:36   [10734]25:40-41   [10735]25:41
   [10736]25:41   [10737]26:7   [10738]26:13   [10739]26:24
   [10740]26:38   [10741]26:39   [10742]26:42   [10743]26:44
   [10744]26:60   [10745]26:67   [10746]27:39   [10747]27:43
   [10748]27:46   [10749]27:46   [10750]27:53   [10751]28:7
   [10752]28:9   [10753]28:19

   Mark

   [10754]1:34   [10755]4:26-27   [10756]4:33   [10757]4:38
   [10758]5:26   [10759]6:34   [10760]9:49   [10761]10:23   [10762]10:24
   [10763]10:30   [10764]11:9-10   [10765]12:33   [10766]16:2
   [10767]16:15   [10768]16:15-16   [10769]16:16   [10770]16:18

   Luke

   [10771]1:1   [10772]1:14   [10773]1:27   [10774]1:32   [10775]1:32
   [10776]1:47   [10777]1:51   [10778]1:51-53   [10779]1:53
   [10780]1:64   [10781]1:72   [10782]1:72-73   [10783]1:74-75
   [10784]1:78   [10785]2:4   [10786]2:11   [10787]2:14   [10788]2:14
   [10789]2:14   [10790]2:19   [10791]2:29   [10792]2:37   [10793]2:46
   [10794]2:52   [10795]2:52   [10796]4:6   [10797]4:6   [10798]4:13
   [10799]4:22   [10800]4:22   [10801]6:21   [10802]6:24   [10803]6:25
   [10804]6:38   [10805]7:30   [10806]7:35   [10807]7:35   [10808]7:38
   [10809]7:46   [10810]9:32-33   [10811]9:34   [10812]9:55
   [10813]10:18   [10814]10:20   [10815]10:21   [10816]10:31
   [10817]11:26   [10818]11:26   [10819]12:4   [10820]12:4-5
   [10821]12:5   [10822]12:15   [10823]12:15   [10824]12:15
   [10825]12:17   [10826]12:17   [10827]12:17   [10828]12:19
   [10829]12:19   [10830]12:19   [10831]12:19   [10832]12:19
   [10833]12:19-20   [10834]12:19-20   [10835]12:20   [10836]12:20
   [10837]12:20   [10838]12:20   [10839]12:20   [10840]12:39
   [10841]12:49   [10842]12:50   [10843]12:50   [10844]12:50
   [10845]12:56   [10846]13:2   [10847]13:2-4   [10848]13:12
   [10849]13:14   [10850]13:16   [10851]13:26   [10852]13:27
   [10853]13:27   [10854]13:28   [10855]13:28   [10856]13:32
   [10857]14:9   [10858]14:12-13   [10859]14:12-14   [10860]14:16
   [10861]14:18   [10862]14:23   [10863]14:26   [10864]14:26
   [10865]14:31   [10866]15:4   [10867]15:10   [10868]15:16
   [10869]15:17   [10870]15:17   [10871]15:18   [10872]15:31
   [10873]15:32   [10874]16:3   [10875]16:9   [10876]16:9   [10877]16:9
   [10878]16:9   [10879]16:12   [10880]16:22   [10881]16:25
   [10882]16:25   [10883]16:25   [10884]16:25   [10885]16:25-28
   [10886]17:24   [10887]17:24   [10888]17:26-30   [10889]17:26-31
   [10890]17:27   [10891]18:2   [10892]18:3   [10893]18:3   [10894]18:7
   [10895]18:7   [10896]18:9-14   [10897]18:11   [10898]18:13
   [10899]18:13   [10900]18:13   [10901]18:13   [10902]18:18
   [10903]19:8   [10904]19:8   [10905]19:9   [10906]19:9   [10907]19:14
   [10908]19:22   [10909]19:24   [10910]19:27   [10911]19:27
   [10912]19:27   [10913]19:27   [10914]19:27   [10915]19:38
   [10916]19:42   [10917]19:42   [10918]19:48   [10919]20:20
   [10920]20:20-21   [10921]20:35   [10922]20:36   [10923]21:18
   [10924]21:19   [10925]21:25-26   [10926]21:26   [10927]21:26
   [10928]21:26-28   [10929]21:28   [10930]22:25   [10931]22:25
   [10932]22:31-32   [10933]22:32   [10934]22:32   [10935]22:32
   [10936]22:37   [10937]22:43   [10938]22:53   [10939]23:8
   [10940]23:29   [10941]23:31   [10942]23:43   [10943]23:51
   [10944]24:41-42   [10945]24:42-43   [10946]24:44   [10947]24:44
   [10948]24:44   [10949]24:44   [10950]24:45   [10951]24:46
   [10952]24:47   [10953]24:47   [10954]24:49

   John

   [10955]1:1   [10956]1:1-2   [10957]1:1-2   [10958]1:1-3
   [10959]1:1-4   [10960]1:3   [10961]1:4   [10962]1:9   [10963]1:11
   [10964]1:14   [10965]1:16   [10966]1:16   [10967]1:16   [10968]1:18
   [10969]1:18   [10970]1:47   [10971]1:48   [10972]2:2   [10973]2:17
   [10974]2:17   [10975]3:8   [10976]3:8   [10977]3:19   [10978]3:20
   [10979]3:20   [10980]3:21   [10981]3:29   [10982]3:29   [10983]3:31
   [10984]3:31   [10985]3:34   [10986]3:34   [10987]3:35   [10988]3:36
   [10989]3:36   [10990]3:36   [10991]4:2   [10992]4:10   [10993]4:14
   [10994]4:14   [10995]4:23-24   [10996]4:35   [10997]4:36
   [10998]4:37-38   [10999]5:19   [11000]5:20   [11001]5:22
   [11002]5:22-23   [11003]5:27   [11004]5:27   [11005]5:31
   [11006]5:37   [11007]6:27   [11008]6:27   [11009]6:37   [11010]6:40
   [11011]6:44   [11012]6:44   [11013]6:49   [11014]6:63   [11015]7:5
   [11016]7:17   [11017]7:17   [11018]7:17   [11019]7:17   [11020]7:17
   [11021]7:17   [11022]7:17   [11023]7:17   [11024]7:17   [11025]7:37
   [11026]7:38   [11027]7:38   [11028]7:38-39   [11029]8:8-9
   [11030]8:32   [11031]8:35   [11032]8:36   [11033]8:44   [11034]8:57
   [11035]9:4   [11036]9:32   [11037]9:35   [11038]9:39   [11039]9:40-41
   [11040]9:41   [11041]10:4-5   [11042]10:9   [11043]10:11
   [11044]10:16   [11045]10:18   [11046]10:18   [11047]10:27
   [11048]10:29   [11049]10:32   [11050]10:32   [11051]10:32
   [11052]10:35   [11053]11:9   [11054]11:12   [11055]11:41-42
   [11056]11:42   [11057]11:47   [11058]11:48   [11059]11:52
   [11060]11:52   [11061]11:52   [11062]11:52   [11063]11:52
   [11064]12:3   [11065]12:21   [11066]12:24   [11067]12:26
   [11068]12:26   [11069]12:27   [11070]12:27-28   [11071]12:27-28
   [11072]12:27-28   [11073]12:31   [11074]12:35   [11075]12:40
   [11076]13:1   [11077]13:1   [11078]13:7   [11079]13:10   [11080]13:10
   [11081]13:18   [11082]13:20   [11083]13:26   [11084]13:31-32
   [11085]14:1   [11086]14:2-3   [11087]14:3   [11088]14:6   [11089]14:9
   [11090]14:19   [11091]14:19   [11092]14:21   [11093]14:27
   [11094]14:27   [11095]14:27   [11096]14:30   [11097]14:30
   [11098]14:31   [11099]14:31   [11100]15:1   [11101]15:2   [11102]15:3
   [11103]15:3   [11104]15:5   [11105]15:18   [11106]15:23
   [11107]15:24   [11108]15:25   [11109]15:25   [11110]15:25
   [11111]16:2   [11112]16:8   [11113]16:8   [11114]16:8
   [11115]16:12-13   [11116]16:20   [11117]16:21-22   [11118]16:22
   [11119]17:2   [11120]17:2   [11121]17:3   [11122]17:4   [11123]17:4-5
   [11124]17:5   [11125]17:6   [11126]17:11   [11127]17:17
   [11128]17:19   [11129]17:24   [11130]18:1   [11131]18:6   [11132]18:6
   [11133]18:11   [11134]18:11   [11135]18:11   [11136]18:20
   [11137]18:20   [11138]18:37   [11139]18:37   [11140]19:11
   [11141]19:23-24   [11142]19:28   [11143]19:28   [11144]19:28-29
   [11145]19:30   [11146]19:36   [11147]19:36   [11148]20:13
   [11149]20:15   [11150]20:17   [11151]20:17   [11152]20:17
   [11153]20:28   [11154]21:25   [11155]21:25

   Acts

   [11156]1:7   [11157]1:7   [11158]1:9   [11159]1:11   [11160]1:20
   [11161]1:20   [11162]1:20   [11163]1:20   [11164]1:24   [11165]1:25
   [11166]1:26   [11167]2:1   [11168]2:2-3   [11169]2:5   [11170]2:10
   [11171]2:11   [11172]2:12   [11173]2:21   [11174]2:23   [11175]2:23
   [11176]2:23   [11177]2:23   [11178]2:24   [11179]2:25-28
   [11180]2:25-28   [11181]2:26   [11182]2:28   [11183]2:29-30
   [11184]2:30   [11185]2:30   [11186]2:30-31   [11187]2:37
   [11188]2:40   [11189]2:40   [11190]2:46   [11191]3:2   [11192]3:4
   [11193]3:13   [11194]3:14-15   [11195]4:8   [11196]4:10   [11197]4:11
   [11198]4:11   [11199]4:13   [11200]4:14   [11201]4:20   [11202]4:24
   [11203]4:25   [11204]4:27   [11205]4:27-28   [11206]4:35   [11207]5:3
   [11208]5:4   [11209]5:4   [11210]5:17   [11211]5:33   [11212]5:41
   [11213]6:1   [11214]6:4   [11215]6:10   [11216]6:10   [11217]7:20
   [11218]7:53   [11219]7:57   [11220]8:4-25   [11221]8:8   [11222]8:8
   [11223]8:20   [11224]8:26-40   [11225]8:39   [11226]8:39   [11227]9:5
   [11228]9:6   [11229]9:6   [11230]9:11   [11231]9:19-20   [11232]9:26
   [11233]9:31   [11234]9:39   [11235]10:9   [11236]10:13   [11237]10:34
   [11238]10:34-35   [11239]10:35   [11240]10:36   [11241]10:42
   [11242]12:6   [11243]12:8   [11244]12:9   [11245]12:23-24
   [11246]13:10   [11247]13:33   [11248]13:33   [11249]13:33
   [11250]13:34   [11251]13:36   [11252]13:36   [11253]13:36
   [11254]13:48   [11255]14:17   [11256]14:17   [11257]14:17
   [11258]15:18   [11259]15:18   [11260]16:14   [11261]16:17-18
   [11262]16:30   [11263]17:4   [11264]17:12   [11265]17:23
   [11266]17:26   [11267]17:26   [11268]17:27   [11269]17:31
   [11270]17:31   [11271]18:5   [11272]18:10   [11273]18:10
   [11274]19:28   [11275]20:24   [11276]20:24   [11277]20:24
   [11278]20:24   [11279]21:16   [11280]21:28   [11281]24:13
   [11282]25:10   [11283]25:23   [11284]26:11   [11285]27:20
   [11286]27:24   [11287]28:3   [11288]28:4

   Romans

   [11289]1:4   [11290]1:9   [11291]1:16   [11292]1:16-17
   [11293]1:16-17   [11294]1:17   [11295]1:20   [11296]1:20
   [11297]1:20-21   [11298]1:23   [11299]1:23   [11300]1:26
   [11301]1:28   [11302]1:28   [11303]1:28   [11304]1:29
   [11305]1:29-30   [11306]1:30   [11307]1:30   [11308]1:32
   [11309]1:32   [11310]2:3   [11311]2:4   [11312]2:5   [11313]2:5
   [11314]2:6   [11315]2:8-9   [11316]2:8-9   [11317]2:8-9   [11318]2:16
   [11319]2:19   [11320]2:21   [11321]2:21   [11322]2:21-22
   [11323]2:29   [11324]2:29   [11325]2:29   [11326]3:1-2   [11327]3:4
   [11328]3:4   [11329]3:5-6   [11330]3:5-6   [11331]3:5-6   [11332]3:6
   [11333]3:7-8   [11334]3:9   [11335]3:10   [11336]3:13   [11337]3:19
   [11338]4:6   [11339]4:18   [11340]4:25   [11341]5:1-2   [11342]5:2-3
   [11343]5:11   [11344]5:12   [11345]6:7   [11346]6:12   [11347]6:14
   [11348]6:21   [11349]6:21   [11350]6:21-22   [11351]7:4   [11352]7:4
   [11353]7:4   [11354]7:7   [11355]7:16   [11356]7:22   [11357]7:24
   [11358]7:24   [11359]8:1   [11360]8:7   [11361]8:17   [11362]8:20
   [11363]8:20-21   [11364]8:21-22   [11365]8:22   [11366]8:22
   [11367]8:24-25   [11368]8:26   [11369]8:26-27   [11370]8:32
   [11371]8:32-33   [11372]8:35   [11373]8:35-39   [11374]8:36
   [11375]8:36   [11376]8:37   [11377]8:37   [11378]8:38   [11379]9:4
   [11380]9:4   [11381]9:4   [11382]9:4   [11383]9:5   [11384]9:22
   [11385]9:23   [11386]9:31   [11387]10:3   [11388]10:3   [11389]10:6
   [11390]10:8   [11391]10:10   [11392]10:12-13   [11393]10:13
   [11394]10:18   [11395]10:18   [11396]11:1   [11397]11:1   [11398]11:1
   [11399]11:1   [11400]11:3   [11401]11:7   [11402]11:9-10
   [11403]11:9-10   [11404]11:12   [11405]11:14   [11406]11:17
   [11407]11:17   [11408]11:17   [11409]11:17   [11410]11:18
   [11411]11:22   [11412]11:26   [11413]11:26   [11414]11:28
   [11415]11:28   [11416]11:33   [11417]11:33   [11418]11:33
   [11419]11:33   [11420]11:33   [11421]11:35   [11422]11:35
   [11423]11:35   [11424]12:1   [11425]12:1   [11426]12:1-2
   [11427]12:19   [11428]12:19   [11429]13:1   [11430]13:1
   [11431]13:1-2   [11432]13:3   [11433]13:3   [11434]13:3
   [11435]13:3-4   [11436]13:3-4   [11437]13:4   [11438]13:4
   [11439]13:7   [11440]13:7   [11441]13:14   [11442]14:3   [11443]14:6
   [11444]14:8   [11445]14:17-18   [11446]15:3   [11447]15:6
   [11448]15:6   [11449]15:8-9   [11450]15:11   [11451]15:11
   [11452]15:13   [11453]15:16   [11454]15:16   [11455]15:16
   [11456]16:18   [11457]16:18-19   [11458]16:20

   1 Corinthians

   [11459]1:2   [11460]1:2   [11461]1:5   [11462]1:7   [11463]1:9
   [11464]1:15   [11465]1:19   [11466]1:20   [11467]1:27-28
   [11468]1:27-28   [11469]1:30   [11470]2:7   [11471]2:7-8   [11472]2:8
   [11473]2:8   [11474]2:9   [11475]2:11   [11476]2:11   [11477]2:11
   [11478]2:12   [11479]2:14   [11480]2:15   [11481]3:1-2   [11482]3:18
   [11483]3:18   [11484]3:19   [11485]3:19   [11486]3:21-22
   [11487]3:22-23   [11488]4:3   [11489]4:3-4   [11490]4:3-4
   [11491]4:4   [11492]4:12-13   [11493]4:21   [11494]5:5   [11495]6:1-2
   [11496]6:2   [11497]6:2   [11498]6:2   [11499]6:13   [11500]6:13
   [11501]6:17   [11502]7:2-3   [11503]7:3-5   [11504]7:23   [11505]7:30
   [11506]7:31   [11507]7:34   [11508]7:34   [11509]7:35   [11510]8:4
   [11511]8:13   [11512]9:7   [11513]10:4   [11514]10:4   [11515]10:5
   [11516]10:6   [11517]10:11   [11518]10:11   [11519]10:13
   [11520]10:13   [11521]10:13   [11522]10:13   [11523]10:15
   [11524]10:15   [11525]10:22   [11526]10:22   [11527]10:26
   [11528]10:28   [11529]10:33   [11530]11:1   [11531]11:2   [11532]11:3
   [11533]11:10   [11534]11:10   [11535]11:13   [11536]11:28
   [11537]11:32   [11538]12:21   [11539]12:23   [11540]12:31
   [11541]13:1   [11542]13:1-2   [11543]13:3   [11544]13:6-7
   [11545]13:9-10   [11546]13:12   [11547]13:12   [11548]14:15
   [11549]14:15   [11550]14:24-25   [11551]14:30-31   [11552]15:3-4
   [11553]15:24   [11554]15:24   [11555]15:24   [11556]15:27
   [11557]15:44

   2 Corinthians

   [11558]1:3   [11559]1:4   [11560]1:5   [11561]1:8-9   [11562]1:8-10
   [11563]1:9   [11564]1:10   [11565]1:10   [11566]1:10   [11567]1:10
   [11568]1:11   [11569]1:11   [11570]1:12   [11571]1:12   [11572]1:12
   [11573]1:12   [11574]1:12   [11575]1:20   [11576]1:24   [11577]2:14
   [11578]2:14   [11579]2:14   [11580]2:14   [11581]2:15   [11582]2:15
   [11583]3:5   [11584]3:6   [11585]3:7-8   [11586]3:13   [11587]3:18
   [11588]3:18   [11589]3:18   [11590]3:18   [11591]4:4   [11592]4:6
   [11593]4:7   [11594]4:8   [11595]4:9   [11596]4:11   [11597]4:13
   [11598]4:15   [11599]4:16   [11600]4:17   [11601]4:18   [11602]5:1
   [11603]5:3   [11604]5:17   [11605]5:17   [11606]6:2   [11607]6:4
   [11608]6:8   [11609]6:9   [11610]6:10   [11611]6:15   [11612]6:18
   [11613]7:9   [11614]8:5   [11615]8:5   [11616]9:2   [11617]9:2
   [11618]9:2   [11619]9:9   [11620]9:10   [11621]9:20   [11622]10:1
   [11623]10:4   [11624]10:5   [11625]10:5   [11626]11:1   [11627]11:2
   [11628]11:2   [11629]11:12   [11630]11:13-14   [11631]11:19-20
   [11632]11:26   [11633]11:29   [11634]12:6   [11635]12:7   [11636]12:7
   [11637]12:7   [11638]12:7   [11639]12:9   [11640]12:9   [11641]12:9
   [11642]12:10   [11643]13:7

   Galatians

   [11644]1:16   [11645]2:6   [11646]2:6   [11647]3:5   [11648]3:10
   [11649]3:14   [11650]3:14   [11651]3:16   [11652]3:18   [11653]4:4
   [11654]4:8   [11655]4:15   [11656]4:20   [11657]4:24-25   [11658]4:26
   [11659]4:26   [11660]4:27   [11661]4:27   [11662]4:29   [11663]5:10
   [11664]6:3   [11665]6:4   [11666]6:7   [11667]6:7-8   [11668]6:7-8
   [11669]6:8   [11670]6:8   [11671]6:9   [11672]6:16

   Ephesians

   [11673]1:3   [11674]1:3   [11675]1:6   [11676]1:10   [11677]1:10
   [11678]1:11   [11679]1:11   [11680]1:11   [11681]1:12   [11682]2:2
   [11683]2:12-13   [11684]2:13   [11685]2:14   [11686]2:18
   [11687]2:19   [11688]2:21-22   [11689]3:3   [11690]3:5-6   [11691]3:6
   [11692]3:6   [11693]3:6   [11694]3:9   [11695]3:9   [11696]3:9
   [11697]3:9   [11698]3:10   [11699]3:10   [11700]3:10   [11701]3:11
   [11702]3:17   [11703]3:17   [11704]3:18-19   [11705]3:20
   [11706]3:20   [11707]3:21   [11708]3:21   [11709]3:21   [11710]4:8
   [11711]4:8   [11712]4:9   [11713]4:11   [11714]4:16   [11715]4:18
   [11716]4:18   [11717]4:18-19   [11718]4:18-19   [11719]4:26
   [11720]4:26-27   [11721]4:28   [11722]4:28   [11723]4:28
   [11724]4:28   [11725]4:29   [11726]4:30-31   [11727]5:6   [11728]5:11
   [11729]5:12   [11730]5:14   [11731]5:18   [11732]5:18-19
   [11733]5:19   [11734]5:19   [11735]5:24   [11736]5:25   [11737]5:27
   [11738]5:29   [11739]5:32   [11740]6:9   [11741]6:16   [11742]6:17
   [11743]6:18   [11744]6:24   [11745]6:24   [11746]7

   Philippians

   [11747]1:6   [11748]1:10   [11749]1:14   [11750]1:19   [11751]1:19
   [11752]1:23   [11753]1:29   [11754]1:29   [11755]2:8-9   [11756]2:9
   [11757]2:9   [11758]2:11   [11759]2:12   [11760]2:12-13   [11761]2:13
   [11762]2:13   [11763]2:13   [11764]2:17   [11765]3:1   [11766]3:8
   [11767]3:8   [11768]3:9   [11769]3:13   [11770]3:13   [11771]3:14
   [11772]3:17   [11773]3:19   [11774]3:21   [11775]4:5   [11776]4:7
   [11777]4:7   [11778]4:7   [11779]4:8   [11780]4:8   [11781]4:8
   [11782]4:11   [11783]4:12   [11784]4:12   [11785]4:12   [11786]4:13
   [11787]4:13   [11788]4:17   [11789]4:18   [11790]4:18   [11791]4:18

   Colossians

   [11792]1:9   [11793]1:11   [11794]1:13   [11795]1:15   [11796]1:16
   [11797]1:16   [11798]1:16   [11799]1:18   [11800]1:20   [11801]1:21
   [11802]2:9   [11803]2:15   [11804]2:15   [11805]2:15   [11806]2:15
   [11807]2:17   [11808]2:19   [11809]3:16   [11810]3:16   [11811]3:16
   [11812]4:1   [11813]8:5

   1 Thessalonians

   [11814]1:5   [11815]2:15   [11816]2:15-16   [11817]2:15-16
   [11818]2:16   [11819]2:16   [11820]2:16   [11821]3:3   [11822]3:3
   [11823]3:11   [11824]5:3

   2 Thessalonians

   [11825]1:6   [11826]1:6   [11827]1:6   [11828]1:6-7   [11829]1:8
   [11830]1:8   [11831]1:8   [11832]1:9   [11833]2:1   [11834]2:1
   [11835]2:1   [11836]2:3   [11837]2:3   [11838]2:8   [11839]2:8
   [11840]2:8   [11841]2:13-14   [11842]3:10   [11843]3:10   [11844]3:12

   1 Timothy

   [11845]1:16   [11846]1:20   [11847]2:1   [11848]2:8   [11849]2:9
   [11850]2:9-10   [11851]2:9-10   [11852]2:9-10   [11853]3:4
   [11854]3:4-5   [11855]3:15   [11856]3:16   [11857]4:8   [11858]4:8
   [11859]5:4   [11860]5:4   [11861]5:5   [11862]5:14   [11863]5:22
   [11864]5:23   [11865]5:23   [11866]5:23   [11867]6:7   [11868]6:7
   [11869]6:7   [11870]6:9   [11871]6:16   [11872]6:17   [11873]6:17

   2 Timothy

   [11874]1:4   [11875]1:12   [11876]1:12   [11877]2:2   [11878]2:2
   [11879]2:22   [11880]2:22   [11881]2:25   [11882]2:25   [11883]3:1
   [11884]3:1   [11885]3:3   [11886]3:4   [11887]3:11   [11888]3:11
   [11889]3:11   [11890]3:14   [11891]3:15   [11892]3:17   [11893]3:17
   [11894]4:8   [11895]4:16   [11896]4:17   [11897]4:17-18   [11898]4:18
   [11899]4:18   [11900]4:18   [11901]4:18   [11902]4:18

   Titus

   [11903]1:2   [11904]1:15   [11905]1:16   [11906]2:4   [11907]2:11-12
   [11908]2:14   [11909]2:14   [11910]3:2-3   [11911]3:3   [11912]3:11

   Philemon

   [11913]1:19

   Hebrews

   [11914]1:1-14   [11915]1:2   [11916]1:2   [11917]1:2   [11918]1:3
   [11919]1:3   [11920]1:4   [11921]1:4   [11922]1:5   [11923]1:5
   [11924]1:5   [11925]1:6   [11926]1:6   [11927]1:6   [11928]1:6
   [11929]1:6   [11930]1:7   [11931]1:8   [11932]1:8-9   [11933]1:9
   [11934]1:9   [11935]1:10-12   [11936]1:10-12   [11937]1:14
   [11938]1:15   [11939]2:3   [11940]2:3   [11941]2:5   [11942]2:6
   [11943]2:6-8   [11944]2:6-8   [11945]2:8   [11946]2:8   [11947]2:9
   [11948]2:11   [11949]2:11   [11950]2:11   [11951]2:12   [11952]2:13
   [11953]2:13   [11954]2:14   [11955]2:15   [11956]2:15
   [11957]3:1-4:16   [11958]3:10   [11959]3:13   [11960]3:15
   [11961]4:1   [11962]4:1   [11963]4:1-16   [11964]4:3   [11965]4:7
   [11966]4:7   [11967]4:9   [11968]4:11   [11969]4:12   [11970]4:13
   [11971]4:16   [11972]4:16   [11973]4:16   [11974]4:16   [11975]5:1
   [11976]5:2   [11977]5:7   [11978]5:7   [11979]5:7   [11980]5:7
   [11981]5:7   [11982]5:7   [11983]5:7   [11984]5:7   [11985]5:14
   [11986]5:14   [11987]5:14   [11988]6:1   [11989]6:7   [11990]6:7
   [11991]6:7   [11992]6:8   [11993]6:9   [11994]6:12   [11995]6:12
   [11996]6:13-14   [11997]6:16   [11998]6:17-18   [11999]6:18
   [12000]6:19   [12001]7:1-28   [12002]7:4   [12003]7:7   [12004]7:8
   [12005]7:8   [12006]7:14   [12007]7:20-21   [12008]7:21   [12009]7:22
   [12010]7:25   [12011]8:3   [12012]8:6   [12013]8:10   [12014]8:10
   [12015]8:12   [12016]8:13   [12017]9:8-9   [12018]9:12   [12019]9:23
   [12020]9:24   [12021]9:24   [12022]9:24   [12023]9:25-26
   [12024]10:2   [12025]10:5-7   [12026]10:10   [12027]10:12
   [12028]10:22   [12029]10:27   [12030]10:27   [12031]10:33
   [12032]10:34   [12033]10:35   [12034]11:1-40   [12035]11:2
   [12036]11:8-9   [12037]11:13   [12038]11:14   [12039]11:16
   [12040]11:24-25   [12041]11:35   [12042]11:36   [12043]11:40
   [12044]12:1   [12045]12:1   [12046]12:1   [12047]12:2   [12048]12:2
   [12049]12:5   [12050]12:5   [12051]12:5   [12052]12:6-7   [12053]12:7
   [12054]12:7-9   [12055]12:10   [12056]12:10   [12057]12:10
   [12058]12:11   [12059]12:11   [12060]12:12   [12061]12:12
   [12062]12:13   [12063]12:15   [12064]12:18   [12065]12:18
   [12066]12:22   [12067]12:22   [12068]12:22   [12069]12:22
   [12070]12:22   [12071]12:22   [12072]12:22   [12073]12:22
   [12074]12:22   [12075]12:22   [12076]12:23   [12077]12:24
   [12078]12:24   [12079]12:25   [12080]12:27   [12081]12:28
   [12082]12:28   [12083]12:28   [12084]12:28   [12085]13:2
   [12086]13:4   [12087]13:6   [12088]13:6   [12089]13:8   [12090]13:10
   [12091]13:10   [12092]13:15   [12093]13:15   [12094]13:15
   [12095]13:15   [12096]13:15-16   [12097]13:18   [12098]14:13

   James

   [12099]1:5   [12100]1:5   [12101]1:5   [12102]1:5   [12103]1:7
   [12104]1:12   [12105]1:12   [12106]1:13   [12107]1:14   [12108]1:15
   [12109]1:17   [12110]1:17   [12111]1:19   [12112]1:23   [12113]1:26
   [12114]1:27   [12115]1:27   [12116]2:1   [12117]2:5   [12118]2:5
   [12119]2:10-11   [12120]2:13   [12121]2:15-16   [12122]2:15-16
   [12123]2:16   [12124]3:1   [12125]3:1   [12126]3:1-2   [12127]3:2
   [12128]3:2   [12129]3:2   [12130]3:3   [12131]3:5   [12132]3:5-6
   [12133]3:6   [12134]3:6   [12135]3:6   [12136]3:7   [12137]3:7
   [12138]3:9-10   [12139]3:17   [12140]4:3   [12141]4:3   [12142]4:3
   [12143]4:13   [12144]4:13-15   [12145]4:14   [12146]4:14-15
   [12147]5:2-3   [12148]5:3   [12149]5:3   [12150]5:3   [12151]5:3-4
   [12152]5:4   [12153]5:7-9   [12154]5:8-9   [12155]5:11   [12156]5:11
   [12157]5:11   [12158]5:11   [12159]5:13   [12160]5:13   [12161]5:16
   [12162]5:20   [12163]5:20

   1 Peter

   [12164]1:4   [12165]1:4   [12166]1:4   [12167]1:5   [12168]1:7
   [12169]1:7   [12170]1:7   [12171]1:7   [12172]1:7   [12173]1:7
   [12174]1:8   [12175]1:10   [12176]1:10   [12177]1:11   [12178]1:11
   [12179]1:11   [12180]1:12   [12181]1:18   [12182]1:18-19
   [12183]1:20   [12184]2:1   [12185]2:2   [12186]2:2   [12187]2:3
   [12188]2:3   [12189]2:5   [12190]2:5   [12191]2:6   [12192]2:7
   [12193]2:7   [12194]2:9   [12195]2:13   [12196]2:14   [12197]2:15
   [12198]2:17   [12199]2:23   [12200]2:25   [12201]3:1-6   [12202]3:4
   [12203]3:4   [12204]3:4   [12205]3:6   [12206]3:7   [12207]3:10
   [12208]3:13   [12209]3:15   [12210]3:19   [12211]3:22   [12212]3:22
   [12213]3:22   [12214]4:4   [12215]4:8   [12216]4:9   [12217]4:12
   [12218]4:12   [12219]4:17-18   [12220]5:7   [12221]5:7   [12222]5:7
   [12223]5:9

   2 Peter

   [12224]1:17   [12225]1:17   [12226]1:19   [12227]1:19   [12228]1:20
   [12229]2:4   [12230]2:5   [12231]2:5-6   [12232]2:7-8   [12233]2:8
   [12234]2:9   [12235]2:14   [12236]2:14   [12237]2:18   [12238]2:22
   [12239]3:3-4   [12240]3:4   [12241]3:4   [12242]3:7   [12243]3:7
   [12244]3:8   [12245]3:13   [12246]3:14   [12247]3:18

   1 John

   [12248]1:3   [12249]1:4   [12250]1:4   [12251]1:5   [12252]1:6-7
   [12253]1:7   [12254]1:7   [12255]1:9   [12256]1:9   [12257]2:11
   [12258]2:16   [12259]2:16   [12260]2:16   [12261]2:25   [12262]2:27
   [12263]2:27   [12264]3:2   [12265]3:2   [12266]3:2   [12267]3:17
   [12268]3:21   [12269]3:21   [12270]5:1   [12271]5:4   [12272]5:14-15
   [12273]5:16   [12274]5:18   [12275]5:18   [12276]5:18   [12277]5:19
   [12278]5:20

   2 John

   [12279]1:11

   3 John

   [12280]1:4   [12281]1:10

   Jude

   [12282]1:7   [12283]1:7   [12284]1:7   [12285]1:12   [12286]1:12
   [12287]1:12   [12288]1:13   [12289]1:14   [12290]1:14   [12291]1:14
   [12292]1:14   [12293]1:14-15   [12294]1:14-15   [12295]1:15
   [12296]1:15   [12297]1:15   [12298]1:15   [12299]1:15   [12300]1:21
   [12301]1:21

   Revelation

   [12302]1:4   [12303]1:5   [12304]1:6   [12305]1:7   [12306]1:8
   [12307]1:13   [12308]1:14   [12309]1:14   [12310]1:17   [12311]1:18
   [12312]1:18   [12313]1:18   [12314]2:1   [12315]2:2   [12316]2:2
   [12317]2:7   [12318]2:7   [12319]2:10   [12320]2:11   [12321]2:13
   [12322]2:27   [12323]3:4   [12324]3:7   [12325]3:9   [12326]3:9
   [12327]3:9   [12328]3:9   [12329]3:9   [12330]3:9   [12331]3:12
   [12332]3:14   [12333]3:16   [12334]3:17   [12335]3:17   [12336]3:18
   [12337]3:18   [12338]3:19   [12339]3:20   [12340]3:20   [12341]3:20
   [12342]3:20   [12343]3:20   [12344]3:21   [12345]4:8   [12346]4:8
   [12347]4:8   [12348]4:8   [12349]5:3-4   [12350]5:8   [12351]5:9-13
   [12352]5:11   [12353]5:13   [12354]6:8   [12355]6:9-10   [12356]6:14
   [12357]6:15   [12358]6:15   [12359]6:15   [12360]6:15
   [12361]6:15-16   [12362]6:16   [12363]6:16   [12364]6:16
   [12365]6:17   [12366]6:17   [12367]7:9   [12368]7:9   [12369]7:9
   [12370]7:9-10   [12371]8:3   [12372]9:11   [12373]10:2   [12374]10:3
   [12375]10:4   [12376]10:6   [12377]10:10   [12378]10:11   [12379]11:9
   [12380]11:10   [12381]11:15   [12382]11:15   [12383]11:15
   [12384]11:15   [12385]11:17-18   [12386]11:17-18   [12387]11:18
   [12388]12:1   [12389]12:9   [12390]12:9   [12391]12:10   [12392]12:10
   [12393]12:14   [12394]13:5-6   [12395]13:10   [12396]13:10
   [12397]13:10   [12398]13:10   [12399]13:10   [12400]13:10
   [12401]14:1   [12402]14:3   [12403]14:3   [12404]14:3-4   [12405]14:4
   [12406]14:4   [12407]14:5   [12408]14:6-7   [12409]14:6-7
   [12410]14:6-7   [12411]14:6-7   [12412]14:7   [12413]14:7
   [12414]14:10   [12415]14:10   [12416]14:10   [12417]14:10
   [12418]14:10   [12419]14:13   [12420]14:13   [12421]14:20
   [12422]14:20   [12423]15:3   [12424]15:3   [12425]15:3-4
   [12426]15:3-4   [12427]15:7   [12428]16:1   [12429]16:5
   [12430]17:14   [12431]17:16-17   [12432]17:17   [12433]18:4
   [12434]18:6   [12435]18:6   [12436]18:6   [12437]18:7   [12438]18:7
   [12439]18:21   [12440]19:1   [12441]19:1   [12442]19:1
   [12443]19:1-2   [12444]19:1-2   [12445]19:1-2   [12446]19:3
   [12447]19:3   [12448]19:4   [12449]19:5   [12450]19:6   [12451]19:6
   [12452]19:6   [12453]19:6   [12454]19:7   [12455]19:7   [12456]19:7
   [12457]19:8   [12458]19:8   [12459]19:14   [12460]19:15
   [12461]19:17-18   [12462]19:17-18   [12463]19:21   [12464]20:1
   [12465]20:3   [12466]20:9   [12467]21:2   [12468]21:2   [12469]21:2
   [12470]21:3   [12471]21:3   [12472]21:3   [12473]21:3-4   [12474]21:5
   [12475]21:8   [12476]21:9   [12477]21:12   [12478]21:18-19
   [12479]21:24   [12480]22:1   [12481]22:1   [12482]22:2   [12483]22:2
   [12484]22:2   [12485]22:14   [12486]22:14   [12487]22:15
   [12488]22:15   [12489]22:15   [12490]22:20

   Sirach

   [12491]3:2   [12492]6:35   [12493]8:9   [12494]8:13
     __________________________________________________________________

Index of Scripture Commentary

   Job

   [12495]1   [12496]1:1-3   [12497]1:4-5   [12498]1:6-12
   [12499]1:13-19   [12500]1:20-22   [12501]2   [12502]2:1-6
   [12503]2:7-10   [12504]2:11-13   [12505]3   [12506]3:1-10
   [12507]3:11-19   [12508]3:20-26   [12509]4   [12510]4:1-6
   [12511]4:7-11   [12512]4:12-21   [12513]5   [12514]5:1-5
   [12515]5:6-16   [12516]5:17-27   [12517]6   [12518]6:1-7
   [12519]6:8-13   [12520]6:14-21   [12521]6:22-30   [12522]7
   [12523]7:1-6   [12524]7:7-16   [12525]7:17-21   [12526]8
   [12527]8:1-7   [12528]8:8-19   [12529]8:20-22   [12530]9
   [12531]9:1-13   [12532]9:14-21   [12533]9:22-24   [12534]9:25-35
   [12535]10   [12536]10:1-7   [12537]10:8-13   [12538]10:14-22
   [12539]11   [12540]11:1-6   [12541]11:7-12   [12542]11:13-20
   [12543]12   [12544]12:1-5   [12545]12:6-11   [12546]12:12-25
   [12547]13   [12548]13:1-12   [12549]13:13-22   [12550]13:23-28
   [12551]14   [12552]14:1-6   [12553]14:7-15   [12554]14:16-22
   [12555]15   [12556]15:1-16   [12557]15:17-35   [12558]16
   [12559]16:1-5   [12560]16:6-16   [12561]16:17-22   [12562]17
   [12563]17:1-9   [12564]17:10-16   [12565]18   [12566]18:1-4
   [12567]18:5-10   [12568]18:11-21   [12569]19   [12570]19:1-7
   [12571]19:8-22   [12572]19:23-29   [12573]20   [12574]20:1-9
   [12575]20:10-22   [12576]20:23-29   [12577]21   [12578]21:1-6
   [12579]21:7-16   [12580]21:17-26   [12581]21:27-34   [12582]22
   [12583]22:1-4   [12584]22:5-14   [12585]22:15-20   [12586]22:21-30
   [12587]23   [12588]23:1-7   [12589]23:8-12   [12590]23:13-17
   [12591]24   [12592]24:1-12   [12593]24:13-17   [12594]24:18-25
   [12595]25   [12596]25:1-6   [12597]26   [12598]26:1-4
   [12599]26:5-14   [12600]27   [12601]27:1-6   [12602]27:7-10
   [12603]27:11-23   [12604]28   [12605]28:1-11   [12606]28:12-19
   [12607]28:20-28   [12608]29   [12609]29:1-6   [12610]29:7-17
   [12611]29:18-25   [12612]30   [12613]30:1-14   [12614]30:15-31
   [12615]31   [12616]31:1-8   [12617]31:9-15   [12618]31:16-23
   [12619]31:24-32   [12620]31:33-40   [12621]32   [12622]32:1-5
   [12623]32:6-14   [12624]32:15-22   [12625]33   [12626]33:1-7
   [12627]33:8-13   [12628]33:14-18   [12629]33:19-28   [12630]33:29-33
   [12631]34   [12632]34:1-9   [12633]34:10-15   [12634]34:16-30
   [12635]34:31-37   [12636]35   [12637]35:1-8   [12638]35:9-13
   [12639]35:14-16   [12640]36   [12641]36:1-4   [12642]36:5-14
   [12643]36:15-23   [12644]36:24-33   [12645]37   [12646]37:1-5
   [12647]37:6-13   [12648]37:14-20   [12649]37:21-24   [12650]38
   [12651]38:1-3   [12652]38:4-11   [12653]38:12-24   [12654]38:25-41
   [12655]39   [12656]39:1-12   [12657]39:13-18   [12658]39:19-25
   [12659]39:26-30   [12660]40   [12661]40:1-5   [12662]40:6-14
   [12663]40:15-24   [12664]41   [12665]41:1-10   [12666]41:11-34
   [12667]42   [12668]42:1-6   [12669]42:7-9   [12670]42:10-17

   Psalms

   [12671]1   [12672]1:1-3   [12673]1:4-6   [12674]2   [12675]2:1-6
   [12676]2:7-9   [12677]2:10-12   [12678]3   [12679]3:1-3
   [12680]3:4-8   [12681]4   [12682]4:1-5   [12683]4:6-8   [12684]5
   [12685]5:1-6   [12686]5:7-12   [12687]6   [12688]6:1-7
   [12689]6:8-10   [12690]7   [12691]7:1-9   [12692]7:10-17   [12693]8
   [12694]8:1-2   [12695]8:3-9   [12696]9   [12697]9:1-10
   [12698]9:11-20   [12699]10   [12700]10:1-11   [12701]10:12-18
   [12702]11   [12703]11:1-3   [12704]11:4-7   [12705]12   [12706]12:1-8
   [12707]13   [12708]13:1-6   [12709]14   [12710]14:1-3   [12711]14:4-7
   [12712]15   [12713]15:1-5   [12714]16   [12715]16:1-7
   [12716]16:8-11   [12717]17   [12718]17:1-7   [12719]17:8-15
   [12720]18   [12721]18:1-19   [12722]18:20-28   [12723]18:29-50
   [12724]19   [12725]19:1-6   [12726]19:7-14   [12727]20
   [12728]20:1-5   [12729]20:6-9   [12730]21   [12731]21:1-6
   [12732]21:7-13   [12733]22   [12734]22:1-10   [12735]22:11-21
   [12736]22:22-31   [12737]23   [12738]23:1-6   [12739]24
   [12740]24:1-2   [12741]24:3-6   [12742]24:7-10   [12743]25
   [12744]25:1-7   [12745]25:8-14   [12746]25:15-22   [12747]26
   [12748]26:1-5   [12749]26:6-12   [12750]27   [12751]27:1-6
   [12752]27:7-14   [12753]28   [12754]28:1-5   [12755]28:6-9
   [12756]29   [12757]29:1-11   [12758]30   [12759]30:1-5
   [12760]30:6-12   [12761]31   [12762]31:1-8   [12763]31:9-18
   [12764]31:19-24   [12765]32   [12766]32:1-6   [12767]32:7-11
   [12768]33   [12769]33:1-11   [12770]33:12-22   [12771]34
   [12772]34:1-10   [12773]34:11-22   [12774]35   [12775]35:1-10
   [12776]35:11-16   [12777]35:17-28   [12778]36   [12779]36:1-4
   [12780]36:5-12   [12781]37   [12782]37:1-6   [12783]37:7-20
   [12784]37:21-33   [12785]37:34-40   [12786]38   [12787]38:1-11
   [12788]38:12-22   [12789]39   [12790]39:1-6   [12791]39:7-13
   [12792]40   [12793]40:1-5   [12794]40:6-10   [12795]40:11-17
   [12796]41   [12797]41:1-4   [12798]41:5-13   [12799]42
   [12800]42:1-5   [12801]42:6-11   [12802]43   [12803]43:1-5
   [12804]44   [12805]44:1-8   [12806]44:9-16   [12807]44:17-26
   [12808]45   [12809]45:1-5   [12810]45:6-9   [12811]45:10-17
   [12812]46   [12813]46:1-5   [12814]46:6-11   [12815]47
   [12816]47:1-4   [12817]47:5-9   [12818]48   [12819]48:1-7
   [12820]48:8-14   [12821]49   [12822]49:1-5   [12823]49:6-14
   [12824]49:15-20   [12825]50   [12826]50:1-6   [12827]50:7-15
   [12828]50:16-23   [12829]51   [12830]51:1-6   [12831]51:7-13
   [12832]51:14-19   [12833]52   [12834]52:1-5   [12835]52:6-9
   [12836]53   [12837]53:1-6   [12838]54   [12839]54:1-3   [12840]54:4-7
   [12841]55   [12842]55:1-8   [12843]55:9-15   [12844]55:16-23
   [12845]56   [12846]56:1-7   [12847]56:8-13   [12848]57
   [12849]57:1-6   [12850]57:7-11   [12851]58   [12852]58:1-5
   [12853]58:6-11   [12854]59   [12855]59:1-7   [12856]59:8-17
   [12857]60   [12858]60:1-5   [12859]60:6-12   [12860]61
   [12861]61:1-4   [12862]61:5-8   [12863]62   [12864]62:1-7
   [12865]62:8-12   [12866]63   [12867]63:1-2   [12868]63:3-6
   [12869]63:7-11   [12870]64   [12871]64:1-6   [12872]64:7-10
   [12873]65   [12874]65:1-5   [12875]65:6-13   [12876]66
   [12877]66:1-7   [12878]66:8-12   [12879]66:13-20   [12880]67
   [12881]67:1-7   [12882]68   [12883]68:1-6   [12884]68:7-14
   [12885]68:15-21   [12886]68:22-31   [12887]68:32-35   [12888]69
   [12889]69:1-12   [12890]69:13-21   [12891]69:22-29   [12892]69:30-36
   [12893]70   [12894]70:1-5   [12895]71   [12896]71:1-13
   [12897]71:14-24   [12898]72   [12899]72:1   [12900]72:2-17
   [12901]72:18-20   [12902]73   [12903]73:1-14   [12904]73:15-20
   [12905]73:21-28   [12906]74   [12907]74:1-11   [12908]74:12-17
   [12909]74:18-23   [12910]75   [12911]75:1-5   [12912]75:6-10
   [12913]76   [12914]76:1-6   [12915]76:7-12   [12916]77
   [12917]77:1-10   [12918]77:11-20   [12919]78   [12920]78:1-8
   [12921]78:9-39   [12922]78:40-72   [12923]79   [12924]79:1-5
   [12925]79:6-13   [12926]80   [12927]80:1-7   [12928]80:8-19
   [12929]81   [12930]81:1-7   [12931]81:8-16   [12932]82
   [12933]82:1-5   [12934]82:6-8   [12935]83   [12936]83:1-8
   [12937]83:9-18   [12938]84   [12939]84:1-7   [12940]84:8-12
   [12941]85   [12942]85:1-7   [12943]85:8-13   [12944]86
   [12945]86:1-7   [12946]86:8-17   [12947]87   [12948]87:1-3
   [12949]87:4-7   [12950]88   [12951]88:1-9   [12952]88:10-18
   [12953]89   [12954]89:1-4   [12955]89:5-14   [12956]89:15-18
   [12957]89:19-37   [12958]89:38-52   [12959]90   [12960]90:1-6
   [12961]90:7-11   [12962]90:12-17   [12963]91   [12964]91:1-8
   [12965]91:9-16   [12966]92   [12967]92:1-6   [12968]92:7-15
   [12969]93   [12970]93:1-5   [12971]94   [12972]94:1-11
   [12973]94:12-23   [12974]95   [12975]95:1-7   [12976]95:7-11
   [12977]96   [12978]96:1-9   [12979]96:10-13   [12980]97
   [12981]97:1-7   [12982]97:8-12   [12983]98   [12984]98:1-3
   [12985]98:4-9   [12986]99   [12987]99:1-5   [12988]99:6-9
   [12989]100   [12990]100:1-5   [12991]101   [12992]101:1-8
   [12993]102   [12994]102:1-11   [12995]102:12-22   [12996]102:23-28
   [12997]103   [12998]103:1-5   [12999]103:6-18   [13000]103:19-22
   [13001]104   [13002]104:1-9   [13003]104:10-18   [13004]104:19-30
   [13005]104:31-35   [13006]105   [13007]105:1-7   [13008]105:8-24
   [13009]105:25-45   [13010]106   [13011]106:1-5   [13012]106:6-12
   [13013]106:13-33   [13014]106:34-48   [13015]107   [13016]107:1-9
   [13017]107:10-16   [13018]107:17-22   [13019]107:23-32
   [13020]107:33-43   [13021]108   [13022]108:1-5   [13023]108:6-13
   [13024]109   [13025]109:1-5   [13026]109:6-20   [13027]109:21-31
   [13028]110   [13029]110:1-4   [13030]110:5-7   [13031]111
   [13032]111:1-5   [13033]111:6-10   [13034]112   [13035]112:1-5
   [13036]112:6-10   [13037]113   [13038]113:1-9   [13039]114
   [13040]114:1-8   [13041]115   [13042]115:1-8   [13043]115:9-18
   [13044]116   [13045]116:1-9   [13046]116:10-19   [13047]117
   [13048]117:1-2   [13049]118   [13050]118:1-18   [13051]118:19-29
   [13052]119   [13053]119:1-3   [13054]119:4-6   [13055]119:7-8
   [13056]119:9   [13057]119:10   [13058]119:11   [13059]119:12
   [13060]119:13-16   [13061]119:17   [13062]119:18   [13063]119:19
   [13064]119:20   [13065]119:21   [13066]119:22   [13067]119:23
   [13068]119:24   [13069]119:25   [13070]119:26-27   [13071]119:28-29
   [13072]119:30-32   [13073]119:33-34   [13074]119:35-36
   [13075]119:37   [13076]119:38   [13077]119:39   [13078]119:40
   [13079]119:41-42   [13080]119:43-44   [13081]119:45-48
   [13082]119:49   [13083]119:50   [13084]119:51   [13085]119:52
   [13086]119:53   [13087]119:54   [13088]119:55-56   [13089]119:57
   [13090]119:58   [13091]119:59-60   [13092]119:61   [13093]119:62
   [13094]119:63   [13095]119:64   [13096]119:65-66   [13097]119:67
   [13098]119:68   [13099]119:69-70   [13100]119:71   [13101]119:72
   [13102]119:73   [13103]119:74   [13104]119:75   [13105]119:76-77
   [13106]119:78-79   [13107]119:80   [13108]119:81-82   [13109]119:83
   [13110]119:84   [13111]119:85-87   [13112]119:88   [13113]119:89-91
   [13114]119:92   [13115]119:93   [13116]119:94   [13117]119:95
   [13118]119:96   [13119]119:97   [13120]119:98-100   [13121]119:101
   [13122]119:102   [13123]119:103-104   [13124]119:105   [13125]119:106
   [13126]119:107   [13127]119:108   [13128]119:109-110
   [13129]119:111-112   [13130]119:113   [13131]119:114   [13132]119:115
   [13133]119:116-117   [13134]119:118-120   [13135]119:121-122
   [13136]119:123   [13137]119:124-125   [13138]119:126
   [13139]119:127-128   [13140]119:129   [13141]119:130   [13142]119:131
   [13143]119:132   [13144]119:133   [13145]119:134   [13146]119:135
   [13147]119:136   [13148]119:137-138   [13149]119:139   [13150]119:140
   [13151]119:141   [13152]119:142   [13153]119:143-144
   [13154]119:145-146   [13155]119:147-148   [13156]119:149
   [13157]119:150-151   [13158]119:152   [13159]119:153-154
   [13160]119:155   [13161]119:156   [13162]119:157   [13163]119:158
   [13164]119:159   [13165]119:160   [13166]119:161   [13167]119:162
   [13168]119:163   [13169]119:164   [13170]119:165   [13171]119:166
   [13172]119:167-168   [13173]119:169-170   [13174]119:171
   [13175]119:172   [13176]119:173-174   [13177]119:175   [13178]119:176
   [13179]120   [13180]120:1-4   [13181]120:5-7   [13182]121
   [13183]121:1-8   [13184]122   [13185]122:1-5   [13186]122:6-9
   [13187]123   [13188]123:1-4   [13189]124   [13190]124:1-5
   [13191]124:6-8   [13192]125   [13193]125:1-3   [13194]125:4-5
   [13195]126   [13196]126:1-3   [13197]126:4-6   [13198]127
   [13199]127:1-5   [13200]128   [13201]128:1-6   [13202]129
   [13203]129:1-4   [13204]129:5-8   [13205]130   [13206]130:1-4
   [13207]130:5-8   [13208]131   [13209]131:1-3   [13210]132
   [13211]132:1-10   [13212]132:11-18   [13213]133   [13214]133:1-3
   [13215]134   [13216]134:1-3   [13217]135   [13218]135:1-4
   [13219]135:5-14   [13220]135:15-21   [13221]136   [13222]136:1-9
   [13223]136:10-22   [13224]136:23-26   [13225]137   [13226]137:1-6
   [13227]137:7-9   [13228]138   [13229]138:1-5   [13230]138:6-8
   [13231]139   [13232]139:1-6   [13233]139:7-16   [13234]139:17-24
   [13235]140   [13236]140:1-7   [13237]140:8-13   [13238]141
   [13239]141:1-4   [13240]141:5-10   [13241]142   [13242]142:1-3
   [13243]142:4-7   [13244]143   [13245]143:1-6   [13246]143:7-12
   [13247]144   [13248]144:1-8   [13249]144:9-15   [13250]145
   [13251]145:1-9   [13252]145:10-21   [13253]146   [13254]146:1-4
   [13255]146:5-10   [13256]147   [13257]147:1-11   [13258]147:12-20
   [13259]148   [13260]148:1-6   [13261]148:7-14   [13262]149
   [13263]149:1-5   [13264]149:6-9   [13265]150   [13266]150:1-6

   Proverbs

   [13267]1   [13268]1:1-6   [13269]1:7-9   [13270]1:10-19
   [13271]1:20-33   [13272]2   [13273]2:1-9   [13274]2:10-22   [13275]3
   [13276]3:1-6   [13277]3:7-12   [13278]3:13-20   [13279]3:21-26
   [13280]3:27-35   [13281]4   [13282]4:1-13   [13283]4:14-19
   [13284]4:20-27   [13285]5   [13286]5:1-14   [13287]5:15-23   [13288]6
   [13289]6:1-5   [13290]6:6-11   [13291]6:12-19   [13292]6:20-35
   [13293]7   [13294]7:1-5   [13295]7:6-23   [13296]7:24-27   [13297]8
   [13298]8:1-11   [13299]8:12-21   [13300]8:22-31   [13301]8:32-36
   [13302]9   [13303]9:1-12   [13304]9:13-18   [13305]10   [13306]10:1
   [13307]10:2-3   [13308]10:4   [13309]10:5   [13310]10:6   [13311]10:7
   [13312]10:8   [13313]10:9   [13314]10:10   [13315]10:11
   [13316]10:12   [13317]10:13   [13318]10:14   [13319]10:15
   [13320]10:16   [13321]10:17   [13322]10:18   [13323]10:19
   [13324]10:20-21   [13325]10:22   [13326]10:23   [13327]10:24-25
   [13328]10:26   [13329]10:27-28   [13330]10:29-30   [13331]10:31-32
   [13332]11   [13333]11:1   [13334]11:2   [13335]11:3   [13336]11:4
   [13337]11:5-6   [13338]11:7   [13339]11:8   [13340]11:9
   [13341]11:10-11   [13342]11:12-13   [13343]11:14   [13344]11:15
   [13345]11:16   [13346]11:17   [13347]11:18   [13348]11:19
   [13349]11:21   [13350]11:22   [13351]11:23   [13352]11:24
   [13353]11:25   [13354]11:26   [13355]11:27   [13356]11:28
   [13357]11:29   [13358]11:30   [13359]11:31   [13360]12   [13361]12:1
   [13362]12:2   [13363]12:3   [13364]12:4   [13365]12:5   [13366]12:6
   [13367]12:7   [13368]12:8   [13369]12:9   [13370]12:10   [13371]12:11
   [13372]12:12   [13373]12:13   [13374]12:14   [13375]12:15
   [13376]12:16   [13377]12:17   [13378]12:18   [13379]12:19
   [13380]12:20   [13381]12:21   [13382]12:22   [13383]12:23
   [13384]12:24   [13385]12:25   [13386]12:26   [13387]12:27
   [13388]12:28   [13389]13   [13390]13:1   [13391]13:2   [13392]13:3
   [13393]13:4   [13394]13:5   [13395]13:6   [13396]13:7   [13397]13:8
   [13398]13:9   [13399]13:10   [13400]13:11   [13401]13:12
   [13402]13:13   [13403]13:14   [13404]13:15   [13405]13:16
   [13406]13:17   [13407]13:18   [13408]13:19   [13409]13:20
   [13410]13:21   [13411]13:22   [13412]13:23   [13413]13:24
   [13414]13:25   [13415]14   [13416]14:1   [13417]14:2   [13418]14:3
   [13419]14:4   [13420]14:5   [13421]14:6   [13422]14:7   [13423]14:8
   [13424]14:9   [13425]14:10   [13426]14:11   [13427]14:12
   [13428]14:13   [13429]14:14   [13430]14:15   [13431]14:16
   [13432]14:17   [13433]14:18   [13434]14:19   [13435]14:20
   [13436]14:21   [13437]14:22   [13438]14:23   [13439]14:24
   [13440]14:25   [13441]14:26-27   [13442]14:28   [13443]14:29
   [13444]14:30   [13445]14:31   [13446]14:32   [13447]14:33
   [13448]14:34   [13449]14:35   [13450]15   [13451]15:1   [13452]15:2
   [13453]15:3   [13454]15:4   [13455]15:5   [13456]15:6   [13457]15:7
   [13458]15:8   [13459]15:9   [13460]15:10   [13461]15:11
   [13462]15:12   [13463]15:13   [13464]15:14   [13465]15:15
   [13466]15:16-17   [13467]15:18   [13468]15:19   [13469]15:20
   [13470]15:21   [13471]15:22   [13472]15:23   [13473]15:24
   [13474]15:25   [13475]15:26   [13476]15:27   [13477]15:28
   [13478]15:29   [13479]15:30   [13480]15:31   [13481]15:32
   [13482]15:33   [13483]16   [13484]16:1   [13485]16:2   [13486]16:3
   [13487]16:4   [13488]16:5   [13489]16:6   [13490]16:7   [13491]16:8
   [13492]16:9   [13493]16:10   [13494]16:11   [13495]16:12
   [13496]16:13   [13497]16:14-15   [13498]16:16   [13499]16:17
   [13500]16:18   [13501]16:19   [13502]16:20   [13503]16:21
   [13504]16:22   [13505]16:23   [13506]16:24   [13507]16:25
   [13508]16:26   [13509]16:27-28   [13510]16:29-30   [13511]16:31
   [13512]16:32   [13513]16:33   [13514]17   [13515]17:1   [13516]17:2
   [13517]17:3   [13518]17:4   [13519]17:5   [13520]17:6   [13521]17:7
   [13522]17:8   [13523]17:9   [13524]17:10   [13525]17:11
   [13526]17:12   [13527]17:13   [13528]17:14   [13529]17:15
   [13530]17:16   [13531]17:17   [13532]17:18   [13533]17:19
   [13534]17:20   [13535]17:21   [13536]17:22   [13537]17:23
   [13538]17:24   [13539]17:25   [13540]17:26   [13541]17:27-28
   [13542]18   [13543]18:1   [13544]18:2   [13545]18:3   [13546]18:4
   [13547]18:5   [13548]18:6-7   [13549]18:8   [13550]18:9
   [13551]18:10   [13552]18:11   [13553]18:12   [13554]18:13
   [13555]18:14   [13556]18:15   [13557]18:16   [13558]18:17
   [13559]18:18   [13560]18:19   [13561]18:20   [13562]18:21
   [13563]18:22   [13564]18:23   [13565]18:24   [13566]19   [13567]19:1
   [13568]19:2   [13569]19:3   [13570]19:4   [13571]19:5   [13572]19:6-7
   [13573]19:8   [13574]19:9   [13575]19:10   [13576]19:11
   [13577]19:12   [13578]19:13   [13579]19:14   [13580]19:15
   [13581]19:16   [13582]19:17   [13583]19:18   [13584]19:19
   [13585]19:20   [13586]19:21   [13587]19:22   [13588]19:23
   [13589]19:24   [13590]19:25   [13591]19:26   [13592]19:27
   [13593]19:28   [13594]19:29   [13595]20   [13596]20:1   [13597]20:2
   [13598]20:3   [13599]20:4   [13600]20:5   [13601]20:6   [13602]20:7
   [13603]20:8   [13604]20:9   [13605]20:10   [13606]20:11
   [13607]20:12   [13608]20:13   [13609]20:14   [13610]20:15
   [13611]20:16   [13612]20:17   [13613]20:18   [13614]20:19
   [13615]20:20   [13616]20:21   [13617]20:22   [13618]20:23
   [13619]20:24   [13620]20:25   [13621]20:26   [13622]20:27
   [13623]20:28   [13624]20:29   [13625]20:30   [13626]21   [13627]21:1
   [13628]21:2   [13629]21:3   [13630]21:4   [13631]21:5   [13632]21:6
   [13633]21:7   [13634]21:8   [13635]21:9   [13636]21:10   [13637]21:11
   [13638]21:12   [13639]21:13   [13640]21:14   [13641]21:15
   [13642]21:16   [13643]21:17   [13644]21:18   [13645]21:19
   [13646]21:20   [13647]21:21   [13648]21:22   [13649]21:23
   [13650]21:24   [13651]21:25-26   [13652]21:27   [13653]21:28
   [13654]21:29   [13655]21:30-31   [13656]22   [13657]22:1
   [13658]22:2   [13659]22:3   [13660]22:4   [13661]22:5   [13662]22:6
   [13663]22:7   [13664]22:8   [13665]22:9   [13666]22:10   [13667]22:11
   [13668]22:12   [13669]22:13   [13670]22:14   [13671]22:15
   [13672]22:16   [13673]22:17-21   [13674]22:22-23   [13675]22:24-25
   [13676]22:26-27   [13677]22:28   [13678]22:29   [13679]23
   [13680]23:1-3   [13681]23:4-5   [13682]23:6-8   [13683]23:9
   [13684]23:10-11   [13685]23:12-16   [13686]23:17-18   [13687]23:19-28
   [13688]23:29-35   [13689]24   [13690]24:1-2   [13691]24:3-6
   [13692]24:7-9   [13693]24:10   [13694]24:11-12   [13695]24:13-14
   [13696]24:15-16   [13697]24:17-18   [13698]24:19-20   [13699]24:21-22
   [13700]24:23-26   [13701]24:27   [13702]24:28-29   [13703]24:30-34
   [13704]25   [13705]25:1   [13706]25:2-3   [13707]25:4-5
   [13708]25:6-7   [13709]25:8-10   [13710]25:11-12   [13711]25:13
   [13712]25:14   [13713]25:15   [13714]25:16   [13715]25:17
   [13716]25:18   [13717]25:19   [13718]25:20   [13719]25:21-22
   [13720]25:23   [13721]25:24   [13722]25:25   [13723]25:26
   [13724]25:27   [13725]25:28   [13726]26   [13727]26:1   [13728]26:2
   [13729]26:3   [13730]26:4-5   [13731]26:6-9   [13732]26:10
   [13733]26:11   [13734]26:12   [13735]26:13   [13736]26:14
   [13737]26:15   [13738]26:16   [13739]26:17   [13740]26:18-19
   [13741]26:20-22   [13742]26:23   [13743]26:24-26   [13744]26:27
   [13745]26:28   [13746]27   [13747]27:1   [13748]27:2   [13749]27:3-4
   [13750]27:5-6   [13751]27:7   [13752]27:8   [13753]27:9-10
   [13754]27:11   [13755]27:12   [13756]27:13   [13757]27:14
   [13758]27:15-16   [13759]27:17   [13760]27:18   [13761]27:19
   [13762]27:20   [13763]27:21   [13764]27:22   [13765]27:23-27
   [13766]28   [13767]28:1   [13768]28:2   [13769]28:3   [13770]28:4
   [13771]28:5   [13772]28:6   [13773]28:7   [13774]28:8   [13775]28:9
   [13776]28:10   [13777]28:11   [13778]28:12   [13779]28:13
   [13780]28:14   [13781]28:15   [13782]28:16   [13783]28:17
   [13784]28:18   [13785]28:19   [13786]28:20   [13787]28:21
   [13788]28:22   [13789]28:23   [13790]28:24   [13791]28:25
   [13792]28:26   [13793]28:27   [13794]28:28   [13795]29   [13796]29:1
   [13797]29:2   [13798]29:3   [13799]29:4   [13800]29:5   [13801]29:6
   [13802]29:7   [13803]29:8   [13804]29:9   [13805]29:10   [13806]29:11
   [13807]29:12   [13808]29:13   [13809]29:14   [13810]29:15
   [13811]29:16   [13812]29:17   [13813]29:18   [13814]29:19
   [13815]29:20   [13816]29:21   [13817]29:22   [13818]29:23
   [13819]29:24   [13820]29:25   [13821]29:26   [13822]29:27   [13823]30
   [13824]30:1-6   [13825]30:7-9   [13826]30:10-14   [13827]30:15-17
   [13828]30:18-23   [13829]30:24-28   [13830]30:29-33   [13831]31
   [13832]31:1-9   [13833]31:10-33

   Ecclesiastes

   [13834]1   [13835]1:1-3   [13836]1:4-8   [13837]1:9-11
   [13838]1:12-18   [13839]2   [13840]2:1-11   [13841]2:12-16
   [13842]2:17-26   [13843]3   [13844]3:1-10   [13845]3:11-15
   [13846]3:16-22   [13847]4   [13848]4:1-3   [13849]4:4-6
   [13850]4:7-12   [13851]4:13-16   [13852]5   [13853]5:1-3
   [13854]5:4-8   [13855]5:9-17   [13856]5:18-20   [13857]6
   [13858]6:1-6   [13859]6:7-10   [13860]6:11-12   [13861]7
   [13862]7:1-6   [13863]7:7-10   [13864]7:11-22   [13865]7:23-29
   [13866]8   [13867]8:1-5   [13868]8:6-8   [13869]8:9-13
   [13870]8:14-17   [13871]9   [13872]9:1-3   [13873]9:4-10
   [13874]9:11-12   [13875]9:13-18   [13876]10   [13877]10:1-3
   [13878]10:4-11   [13879]10:12-15   [13880]10:16-20   [13881]11
   [13882]11:1-6   [13883]11:7-10   [13884]12   [13885]12:1-7
   [13886]12:8-12   [13887]12:13-14

   Song of Solomon

   [13888]1   [13889]1:1   [13890]1:2-6   [13891]1:7-11   [13892]1:12-17
   [13893]2   [13894]2:1-2   [13895]2:3-7   [13896]2:8-13
   [13897]2:14-17   [13898]3   [13899]3:1-5   [13900]3:6   [13901]3:7-11
   [13902]4   [13903]4:1-7   [13904]4:8-14   [13905]4:15-16   [13906]5
   [13907]5:1   [13908]5:2-8   [13909]5:9-16   [13910]6   [13911]6:1-3
   [13912]6:4-10   [13913]6:11-13   [13914]7   [13915]7:1-9
   [13916]7:10-13   [13917]8   [13918]8:1-4   [13919]8:5-7
   [13920]8:8-12   [13921]8:13-14
     __________________________________________________________________

Index of Pages of the Print Edition

   [13922]iii  [13923]1  [13924]236  [13925]789  [13926]979  [13927]1052
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

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1952. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=25#Job.xxiii-p23.2
1953. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=26#Song.iii-p26.3
1954. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=26#Song.vii-p21.2
1955. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=26#Job.xxiii-p25.1
1956. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=27#Job.xxiii-p27.1
1957. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=28#Prov.v-p18.2
1958. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=28#Job.xxiii-p28.1
1959. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=29#Job.xxiii-p29.1
1960. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=30#Job.xxiii-p30.1
1961. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=1#Job.xxvi-p1.1
1962. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=2#Job.vii-p4.2
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7721. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=10#Prov.vi-p10.2
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7724. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=11#Prov.vi-p10.4
7725. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=11#Ec.viii-p41.2
7726. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=11#Job.xxi-p16.2
7727. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=11#Job.xxxii-p12.11
7728. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=12#Prov.vi-p10.5
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7731. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=14#Prov.vi-p10.7
7732. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=15#Prov.vi-p14.1
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7738. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=18#Prov.vi-p15.1
7739. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=19#Prov.vi-p16.1
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7742. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=19#Ps.xxiii-p4.2
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7745. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=21#Prov.vi-p1.6
7746. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=21#Prov.vi-p19.1
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7748. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=22#Prov.xxx-p12.1
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7760. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=16#Ps.cxx-p264.1
7761. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=16#Prov.vii-p1.4
7762. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=17#Ps.cxxxii-p6.2
7763. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=17#Prov.xxi-p46.2
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7765. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=19#Prov.xxi-p46.2
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7769. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=23#Ps.cxlii-p8.2
7770. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=23#Ec.viii-p10.2
7771. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=23#Job.xxxv-p25.2
7772. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=23#Ps.cxx-p167.1
7773. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=24#Job.xxv-p9.5
7774. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=24#Prov.vii-p1.6
7775. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=30#Prov.xxxi-p11.6
7776. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=33#Job.xxxii-p6.1
7777. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=1#Prov.viii-p1.1
7778. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=2#Ps.xviii-p15.1
7779. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=3#Prov.viii-p3.8
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7781. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=5#Prov.viii-p3.12
7782. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=6#Job.xxxii-p12.3
7783. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=6#Prov.viii-p1.2
7784. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=7#Prov.viii-p7.1
7785. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=8#Prov.viii-p7.6
7786. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=8#Prov.x-p21.2
7787. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=8#Ps.ii-p5.5
7788. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=9#Prov.viii-p7.5
7789. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=9#Job.xxv-p9.3
7790. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=10#Prov.viii-p8.2
7791. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=13#Prov.viii-p9.1
7792. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=13#Prov.xxiii-p28.1
7793. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=14#Prov.xvi-p16.1
7794. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=14#Prov.xxii-p6.3
7795. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=14#Ps.li-p13.1
7796. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=14#Prov.viii-p10.1
7797. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=15#Prov.viii-p10.3
7798. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=16#Prov.viii-p11.1
7799. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=17#Prov.viii-p11.2
7800. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=18#Prov.viii-p11.3
7801. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=19#Prov.viii-p8.1
7802. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=19#Prov.viii-p12.1
7803. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=19#Job.xxxii-p12.4
7804. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=21#Prov.viii-p13.1
7805. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=23#Prov.viii-p13.2
7806. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=24#Prov.viii-p15.1
7807. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=24#Prov.viii-p1.3
7808. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=25#Prov.viii-p15.2
7809. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=26#Prov.viii-p15.3
7810. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=27#Prov.viii-p15.4
7811. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=27#Prov.xxxii-p23.76
7812. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=1#Prov.ix-p4.4
7813. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=1#Prov.ix-p1.1
7814. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=2#Prov.ix-p4.8
7815. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=4#Prov.ix-p4.14
7816. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=4#Job.xxix-p19.6
7817. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=4#Ps.v-p1.1
7818. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=5#Prov.ix-p4.15
7819. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=6#Prov.ix-p5.1
7820. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=6#Prov.ix-p5.2
7821. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=7#Prov.ix-p5.4
7822. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=8#Prov.ix-p5.3
7823. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=9#Ec.viii-p37.2
7824. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=10#Prov.ix-p6.1
7825. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=12#Prov.ix-p9.1
7826. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=13#Prov.ix-p10.1
7827. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=13#Job.ii-p5.4
7828. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=14#Prov.ix-p11.1
7829. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=15#Prov.ix-p11.2
7830. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=17#Prov.ix-p13.1
7831. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=18#Prov.ix-p15.1
7832. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=19#Prov.ix-p15.3
7833. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=19#Prov.xvii-p30.1
7834. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=20#Prov.ix-p16.1
7835. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Ps.lxxxii-p11.5
7836. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Ps.civ-p6.6
7837. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Prov.iii-p12.3
7838. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Prov.ix-p17.1
7839. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Job.ii-p6.6
7840. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=22#Prov.ix-p20.1
7841. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=22#Prov.ix-p1.2
7842. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=22#Job.xxxix-p7.4
7843. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=22#Job.xxix-p18.4
7844. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=23#Prov.ix-p20.2
7845. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=23#Prov.ix-p21.1
7846. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=23#Job.xvi-p8.3
7847. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=24#Prov.ix-p21.4
7848. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=24#Prov.ix-p20.3
7849. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=25#Prov.ix-p21.6
7850. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=26#Ps.xci-p6.2
7851. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=26#Prov.ix-p21.8
7852. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=27#Prov.ix-p22.3
7853. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=28#Prov.ix-p22.4
7854. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=29#Prov.ix-p22.5
7855. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=30#Prov.ix-p20.4
7856. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=30#Prov.ix-p23.1
7857. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=30#Ps.iii-p18.6
7858. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=31#Prov.ix-p24.1
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7942. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=22#Prov.xxxii-p23.35
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7944. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=24#Prov.xxxii-p23.14
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8089. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=4#Prov.xxxii-p23.29
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8092. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=7#Prov.xxxii-p23.29
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8094. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Prov.xxxii-p23.16
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8101. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=10#Prov.xxxii-p23.22
8102. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=11#Prov.xxxii-p23.97
8103. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=11#Job.xxvii-p10.2
8104. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=12#Prov.xxxii-p23.22
8105. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=13#Prov.xxxii-p23.71
8106. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=14#Prov.xxxii-p23.75
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8108. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=16#Prov.xxxii-p23.84
8109. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=16#Prov.xxxii-p23.7
8110. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=16#Prov.xxxii-p23.66
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8112. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=17#Prov.xxxii-p23.32
8113. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=18#Prov.xxxii-p23.68
8114. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=19#Prov.xxxii-p23.9
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8119. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=25#Prov.xxxii-p23.48
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8121. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=27#Prov.xxxii-p23.66
8122. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=28#Prov.xxxii-p23.29
8123. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=29#Prov.xxxii-p23.16
8124. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=30#Prov.xxxii-p23.100
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8143. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=8#Prov.xxxii-p23.7
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8157. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=20#Prov.xxxii-p23.29
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8162. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=24#Prov.xxxii-p23.29
8163. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=25#Prov.xxxii-p23.102
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8494. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=4#Prov.xxxii-p23.164
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8500. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=12#Job.xxxiii-p4.2
8501. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=13#Prov.xxxii-p23.11
8502. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=16#Prov.xxii-p50.1
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8506. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=20#Prov.xxxii-p23.53
8507. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=21#Prov.xxvii-p30.3
8508. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=21#Prov.xxxii-p23.33
8509. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=21#Prov.xxxii-p23.69
8510. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=22#Prov.xxvii-p30.1
8511. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=22#Prov.xxxii-p23.53
8512. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=23#Prov.xxxii-p23.26
8513. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=24#Prov.xxvii-p34.1
8514. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=24#Prov.xxxii-p23.39
8515. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=26#Prov.xxvii-p34.2
8516. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=26#Ps.xi-p7.2
8517. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=27#Prov.xxxii-p23.26
8518. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=28#Prov.xxxii-p23.39
8519. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=28#Prov.xxxii-p23.132
8520. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=1#Ec.xi-p15.4
8521. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=2#Prov.xxxii-p23.20
8522. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=4#Prov.xxxii-p23.95
8523. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=4#Ec.v-p8.2
8524. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=4#Ps.xxxvi-p15.3
8525. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=5#Prov.vii-p29.2
8526. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=5#Prov.xxxii-p23.120
8527. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=6#Ps.cxlii-p8.3
8528. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=6#Song.ii-p7.4
8529. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=7#Prov.xxxii-p23.126
8530. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=8#Ps.lxxxv-p7.5
8531. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=8#Prov.xxxii-p23.166
8532. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=10#Ps.cxlvi-p22.2
8533. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=11#Prov.xxxii-p23.4
8534. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=11#Prov.xxxii-p23.109
8535. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=12#Prov.xxxii-p23.90
8536. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=13#Prov.xxxii-p23.57
8537. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=15#Prov.xxxii-p23.60
8538. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=18#Prov.xxxii-p23.11
8539. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=19#Prov.xxxii-p23.142
8540. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=19#Ps.xxxiv-p13.3
8541. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=20#Prov.xxxi-p17.1
8542. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=20#Prov.xxxii-p23.166
8543. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=21#Prov.xxxii-p23.19
8544. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=22#Prov.xxxii-p23.120
8545. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=23#Prov.xxxii-p23.11
8546. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=23#Job.ii-p6.7
8547. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=24#Ps.cxxxiii-p18.4
8548. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=24#Prov.xxviii-p40.1
8549. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=24#Ec.v-p15.1
8550. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=25#Prov.xxviii-p41.1
8551. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=26#Ps.cxlv-p15.5
8552. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=26#Prov.xxviii-p42.2
8553. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=26#Job.ii-p6.7
8554. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=27#Prov.xxviii-p42.1
8555. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=27#Prov.xxxii-p23.11
8556. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=27#Job.ii-p6.7
8557. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=1#Prov.xxxii-p23.168
8558. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=1#Song.ii-p22.5
8559. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=1#Job.xix-p15.2
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8561. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=3#Job.xiii-p20.5
8562. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=4#Prov.xxxii-p23.23
8563. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=5#Prov.xxxii-p23.76
8564. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=6#Prov.xxxii-p23.7
8565. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=6#Prov.xxxii-p23.36
8566. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=7#Prov.xxxii-p23.23
8567. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=7#Prov.xxxii-p23.80
8568. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=8#Prov.xxxii-p23.136
8569. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=8#Job.xxviii-p20.7
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8582. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=13#Prov.xxxii-p23.172
8583. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=15#Ps.lxxxiii-p5.3
8584. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=15#Prov.xxxii-p23.93
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8586. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=17#Prov.xxxii-p23.174
8587. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=18#Prov.xxxii-p23.17
8588. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=19#Prov.xxxii-p23.11
8589. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=20#Prov.xxxii-p23.176
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8593. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=23#Prov.xxxii-p23.120
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8600. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=28#Prov.xxvi-p39.1
8601. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=28#Prov.xxx-p4.1
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8611. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=5#Prov.xxxii-p23.132
8612. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=6#Prov.xxxii-p23.17
8613. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=7#Prov.xxxii-p23.64
8614. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=9#Prov.xxxii-p23.33
8615. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=9#Prov.xxxii-p23.88
8616. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=10#Prov.xxxii-p23.178
8617. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=12#Ps.cii-p12.3
8618. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=12#Prov.xvii-p26.1
8619. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=12#Prov.xxxii-p23.93
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8688. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=5#Prov.xxxii-p6.5
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8699. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=13#Prov.xxxii-p13.5
8700. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=14#Ps.cv-p12.2
8701. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=14#Prov.xxxii-p14.2
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8705. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=16#Prov.xxxii-p14.3
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8710. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=20#Prov.xxxii-p16.1
8711. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=22#Prov.xxxii-p14.4
8712. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=23#Prov.xxxii-p12.4
8713. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=24#Prov.xxxii-p14.5
8714. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=25#Prov.xxxii-p20.1
8715. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=27#Prov.xxxii-p13.1
8716. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=27#Prov.xxxii-p15.2
8717. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=27#Ps.cxiv-p11.6
8718. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=28#Prov.xxxii-p21.1
8719. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=28#Song.ii-p22.2
8720. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=29#Prov.xxxii-p22.4
8721. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=30#Prov.xxxii-p18.1
8722. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=31#Prov.xxxii-p22.6
8723. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=1#Ec.ii-p1.1
8724. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=1#Ps.xxxiii-p15.4
8725. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=2#Ec.i-p3.1
8726. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=2#Ec.ii-p1.2
8727. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=2#Ec.ii-p11.1
8728. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=2#Ec.ii-p24.2
8729. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=3#Ec.ii-p1.3
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8742. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=11#Ec.ii-p1.8
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8748. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=13#Ec.ii-p23.1
8749. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=14#Ec.ii-p1.10
8750. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=14#Ec.ii-p21.4
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8762. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=2#Ec.iii-p4.2
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8764. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=3#Ec.iii-p7.4
8765. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=3#Ec.viii-p36.2
8766. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=3#Ec.x-p20.3
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9612. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=40&scrV=6#Ps.civ-p17.2
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9619. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=40&scrV=27#Ps.xiv-p6.2
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9621. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=40&scrV=31#Song.ii-p10.7
9622. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=42&scrV=1#Ps.cxxxiii-p8.4
9623. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=42&scrV=1#Ps.cxlv-p11.5
9624. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=42&scrV=1#Prov.ix-p23.4
9625. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=42&scrV=1#Ps.xli-p17.3
9626. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=42&scrV=1#Ps.xvii-p20.10
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9630. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=43&scrV=3#Ps.lxxv-p5.7
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9633. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=43&scrV=4#Ps.lxxix-p23.12
9634. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=43&scrV=4#Ps.iii-p18.22
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9636. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=43&scrV=21#Ps.lxxxi-p13.2
9637. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=43&scrV=21#Ps.cl-p5.1
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9639. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=43&scrV=26#Ps.lxxi-p4.1
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9642. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=44&scrV=5#Ps.xxv-p10.6
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9648. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=1#Ps.cxxxviii-p13.5
9649. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=4#Ps.ix-p6.3
9650. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=4#Ps.lx-p14.11
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9654. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=8#Ps.lxix-p16.4
9655. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=9#Prov.xvii-p10.1
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9657. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=15#Job.xxix-p15.4
9658. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=15#Ps.xix-p9.8
9659. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=15#Ps.lxvi-p12.2
9660. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=18#Ps.xc-p35.3
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9662. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=24#Ps.lxxii-p17.2
9663. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=45&scrV=24#Ps.xc-p15.1
9664. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=46&scrV=3#Song.viii-p4.18
9665. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=46&scrV=11#Prov.xx-p41.3
9666. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=46&scrV=13#Ps.xcix-p7.4
9667. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=47&scrV=7#Ps.xi-p6.9
9668. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=47&scrV=8#Job.ii-p6.15
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9670. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=48&scrV=8#Job.vi-p10.4
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9672. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=48&scrV=10#Prov.xviii-p6.3
9673. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=48&scrV=18#Ps.lxxxii-p14.4
9674. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=48&scrV=18#Job.xxxvii-p17.4
9675. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=2#Ps.xcii-p1.11
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9677. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=2#Ps.xviii-p15.4
9678. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=5#Ps.xxix-p14.3
9679. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=8#Ps.lxx-p15.1
9680. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=8#Ps.cxlv-p11.5
9681. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=11#Song.v-p20.2
9682. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=14#Song.ix-p8.3
9683. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=14#Ps.xiv-p6.1
9684. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=21#Song.iv-p12.3
9685. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=49&scrV=24#Ps.xcix-p6.2
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9816. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=59&scrV=1#Song.iii-p15.6
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9827. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=60&scrV=19#Ps.iv-p7.3
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9829. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=61&scrV=1#Ps.cxlvii-p7.4
9830. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=61&scrV=3#Ps.xciii-p11.7
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9833. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=61&scrV=3#Song.v-p23.11
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9838. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=61&scrV=9#Ps.xxxii-p18.2
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10072. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=51&scrV=35#Ps.x-p13.6
10073. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=1&scrV=7#Ps.cxxxviii-p4.5
10074. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=1&scrV=7#Ps.cxxxviii-p5.2
10075. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=1&scrV=9#Job.v-p25.3
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10078. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=3&scrV=7#Job.iv-p21.3
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10081. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=3&scrV=21#Ps.lxxv-p11.1
10082. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=3&scrV=22#Ps.xxiv-p13.3
10083. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=3&scrV=23#Ps.lxxviii-p9.10
10084. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=3&scrV=26#Ps.liii-p11.7
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10086. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=3&scrV=28#Ps.xxvi-p25.3
10087. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=3&scrV=28#Ps.cxxxviii-p4.4
10088. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=3&scrV=32#Ps.lxxviii-p9.6
10089. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=3&scrV=33#Job.iii-p8.2
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10096. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=4&scrV=1#Ps.cxxiv-p6.3
10097. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=4&scrV=7#Job.iii-p31.3
10098. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=4&scrV=8#Song.ii-p14.5
10099. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=4&scrV=9#Ps.lx-p14.16
10100. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=4&scrV=12#Ps.xlix-p15.5
10101. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Lam&scrCh=5&scrV=7#Ps.cvii-p9.3
10102. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=1&scrV=3#Ps.cxxxviii-p4.2
10103. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=1&scrV=4#Job.xxxix-p3.5
10104. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=1&scrV=14#Ps.cv-p4.14
10105. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=1&scrV=18#Ec.iv-p9.2
10106. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=1&scrV=22#Job.xxiii-p14.6
10107. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=2&scrV=6#Song.iii-p4.3
10108. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=3&scrV=15#Job.iv-p3.2
10109. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=3&scrV=17#Ps.xx-p14.1
10110. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=4&scrV=14#Ps.xlii-p11.9
10111. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=6&scrV=9#Job.xliii-p9.3
10112. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=7&scrV=16#Song.ii-p29.4
10113. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=7&scrV=16#Song.iii-p26.2
10114. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=7&scrV=19#Prov.xii-p8.3
10115. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=7&scrV=19#Ec.vi-p23.5
10116. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=7&scrV=19#Job.vii-p20.7
10117. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=8&scrV=12#Ps.xi-p7.7
10118. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=8&scrV=12#Job.xxiii-p14.2
10119. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=8&scrV=12#Ps.xlv-p25.5
10120. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=9&scrV=4#Job.vi-p18.4
10121. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=9&scrV=9#Ps.xi-p7.7
10122. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=10&scrV=13#Ps.cxii-p5.3
10123. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=10&scrV=13#Ps.xlv-p7.2
10124. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=12&scrV=22#Prov.i-p3.2
10125. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=13&scrV=4#Song.iii-p28.4
10126. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=13&scrV=22#Song.vi-p13.4
10127. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=14&scrV=4#Job.xxviii-p13.5
10128. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=14&scrV=9#Job.xiii-p22.2
10129. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=14&scrV=14#Job.i-p4.1
10130. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=15&scrV=2#Ps.lxxxi-p11.8
10131. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=15&scrV=6#Ps.lxxxi-p11.8
10132. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=16&scrV=4#Song.viii-p4.15
10133. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=16&scrV=7#Song.v-p12.2
10134. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=16&scrV=7#Song.ix-p15.6
10135. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=16&scrV=10#Song.viii-p4.12
10136. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=16&scrV=14#Song.ii-p22.10
10137. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=16&scrV=14#Song.ii-p23.2
10138. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=16&scrV=20#Ps.cxxviii-p6.6
10139. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=16&scrV=30#Prov.xxxii-p10.3
10140. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=16&scrV=49#Prov.viii-p7.4
10141. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=17&scrV=18#Prov.iii-p20.2
10142. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=18&scrV=2#Prov.i-p3.2
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10750. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=27&scrV=53#Ps.xlix-p6.8
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10752. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=28&scrV=9#Song.iv-p8.1
10753. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=28&scrV=19#Ps.lxviii-p11.4
10754. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=1&scrV=34#Ps.cxv-p6.6
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10756. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=4&scrV=33#iii-p3.1
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10760. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=9&scrV=49#Ps.xxxviii-p14.11
10761. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=10&scrV=23#Job.xxxii-p23.2
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10764. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=11&scrV=9#Ps.xcvii-p15.5
10765. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=12&scrV=33#Prov.xxii-p6.7
10766. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=2#Song.viii-p9.5
10767. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=15#Ps.cxviii-p4.5
10768. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=15#Ps.ix-p5.3
10769. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=16#Ps.lxix-p24.2
10770. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=18#Ps.xcii-p13.10
10771. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=1#Ps.lxxix-p6.4
10772. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=14#Ps.cxiv-p11.7
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10775. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=32#Ps.cxxxiii-p12.5
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10777. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=51#Job.xxxix-p13.9
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10780. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=64#Ps.lii-p27.3
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10782. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=72#Ps.lxii-p14.1
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10784. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=78#Job.xxxix-p13.7
10785. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=4#Ps.xc-p24.3
10786. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=11#Ps.xc-p24.3
10787. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=14#Ps.xcvii-p15.8
10788. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=14#Job.xxvi-p6.7
10789. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=14#Ps.cxix-p21.3
10790. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=19#Ps.cviii-p21.4
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10792. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=37#Ps.cxxxv-p5.3
10793. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=46#Song.iv-p5.4
10794. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=52#Prov.iv-p7.3
10795. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=52#Prov.xxiii-p2.1
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10799. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=4&scrV=22#Song.ii-p7.2
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10801. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=6&scrV=21#Ec.viii-p10.3
10802. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=6&scrV=24#Ps.xviii-p21.2
10803. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=6&scrV=25#Ec.viii-p10.3
10804. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=6&scrV=38#Ec.xii-p5.1
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10807. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=7&scrV=35#Prov.xxvii-p8.1
10808. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=7&scrV=38#Ps.iii-p24.6
10809. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=7&scrV=46#Ps.xxiv-p12.2
10810. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=9&scrV=32#iii-p9.2
10811. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=9&scrV=34#Job.xxxviii-p16.5
10812. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=9&scrV=55#Job.xxxix-p28.6
10813. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=10&scrV=18#Song.iv-p20.5
10814. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=10&scrV=20#Job.xix-p18.2
10815. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=10&scrV=21#Song.iv-p20.5
10816. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=10&scrV=31#Ps.xxxix-p11.2
10817. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=11&scrV=26#Prov.xv-p28.1
10818. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=11&scrV=26#Job.xliii-p20.4
10819. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=4#Ec.iv-p5.9
10820. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=4#Ps.cxx-p260.3
10821. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=5#Prov.xxx-p51.3
10822. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=15#Prov.xxiv-p5.3
10823. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=15#Ec.ii-p12.5
10824. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=15#Ec.vi-p22.1
10825. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=17#Ec.vi-p25.2
10826. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=17#Job.xvi-p20.18
10827. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=17#Job.xxi-p17.6
10828. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ec.iv-p23.5
10829. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ec.x-p20.1
10830. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Job.xvi-p18.10
10831. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Job.xxx-p16.4
10832. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ps.lxiii-p17.9
10833. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ps.lxxiv-p20.4
10834. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ps.l-p12.2
10835. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Job.xv-p20.3
10836. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Ps.xi-p6.3
10837. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Job.xxv-p6.13
10838. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Job.xxviii-p12.5
10839. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Job.xxviii-p20.4
10840. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=39#Job.xxv-p9.7
10841. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=49#Ps.li-p6.10
10842. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=50#Ps.cxx-p207.1
10843. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=50#Song.iii-p14.7
10844. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=50#Song.viii-p8.4
10845. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=56#Job.xxxvii-p29.12
10846. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=2#Job.v-p14.13
10847. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=2#Job.ix-p4.5
10848. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=12#Ps.cxlvii-p7.8
10849. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=14#Ps.iii-p7.1
10850. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=16#Job.iii-p12.1
10851. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=26#Job.xxviii-p13.8
10852. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=27#Ps.vii-p12.3
10853. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=27#Ps.ii-p11.4
10854. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=28#Ps.xcii-p10.4
10855. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=28#Ps.cxxvi-p11.3
10856. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=32#Song.iii-p28.3
10857. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=9#Prov.xxvi-p8.1
10858. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=12#Prov.xxiii-p32.1
10859. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=12#Job.xxiii-p10.7
10860. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=16#Prov.x-p4.1
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10863. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=26#Ec.iii-p24.1
10864. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=26#Ps.xlvi-p22.1
10865. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=31#Prov.xxi-p36.1
10866. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=4#Ps.cxx-p288.1
10867. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=10#Ps.xlvi-p16.13
10868. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=16#Ps.xxxviii-p26.5
10869. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=17#Ec.x-p11.3
10870. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=17#Ps.cxx-p92.5
10871. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=18#Ps.lii-p12.2
10872. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=31#Song.ii-p30.9
10873. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=32#Ps.xlvi-p30.1
10874. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=3#Prov.xxvii-p22.1
10875. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=9#Prov.ix-p15.2
10876. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=9#Ec.viii-p22.1
10877. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=9#Ps.l-p21.3
10878. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=9#Ps.lxiii-p17.6
10879. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=12#Prov.x-p17.2
10880. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=22#Job.xxii-p28.6
10881. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=25#Ec.iii-p27.2
10882. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=25#Ps.xviii-p21.3
10883. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=25#Ps.cxx-p88.1
10884. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=25#Ps.l-p16.5
10885. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=16&scrV=25#Job.xxii-p20.9
10886. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=17&scrV=24#Ps.cxlviii-p15.2
10887. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=17&scrV=24#Job.xxxviii-p3.9
10888. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=17&scrV=26#Job.xxiii-p16.3
10889. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=17&scrV=26#Job.xxi-p21.6
10890. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=17&scrV=27#Job.xxiii-p16.14
10891. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=2#Job.xxxv-p20.3
10892. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=3#Ps.lxxxiii-p6.4
10893. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=3#Ps.xcv-p4.2
10894. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=7#Ps.xcv-p4.2
10895. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=7#Job.xxv-p3.11
10896. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=9#Ps.cxxxix-p9.3
10897. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=11#Ps.xi-p5.2
10898. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=13#Ps.xlii-p8.2
10899. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=13#Ps.lii-p6.2
10900. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=18&scrV=13#Ps.lviii-p5.2
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11959. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=3&scrV=13#Ps.xcvi-p10.3
11960. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=3&scrV=15#Ps.xcvi-p10.3
11961. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=1#Ps.xcvi-p17.1
11962. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=1#Song.ii-p20.3
11963. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=1#Song.vi-p17.6
11964. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=3#Ec.ii-p17.3
11965. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=7#Ps.xcii-p1.2
11966. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=7#Ps.xcvi-p1.2
11967. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=9#Ps.xciii-p4.1
11968. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=11#Ps.lxxix-p1.19
11969. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=12#Ps.cl-p7.8
11970. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=13#Prov.xvi-p22.5
11971. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=16#Song.iii-p26.4
11972. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=16#Job.vii-p20.6
11973. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=16#Ps.xxxiii-p11.3
11974. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=16#Ps.xxxi-p14.2
11975. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=1#Ps.cxi-p17.2
11976. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=2#Ps.lxxiv-p24.3
11977. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.lxx-p12.2
11978. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.lxxxvii-p1.1
11979. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.vii-p6.3
11980. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xix-p12.1
11981. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xxi-p12.1
11982. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xxiii-p7.2
11983. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xxiii-p19.4
11984. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xli-p8.1
11985. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=14#iii-p4.2
11986. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=14#Ps.cxx-p102.1
11987. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=14#Ps.cxx-p159.2
11988. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=1#iii-p4.1
11989. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=7#Ps.lxxiii-p15.3
11990. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=7#Prov.v-p9.5
11991. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=7#Job.xxx-p21.3
11992. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=8#Ps.lxxxiv-p14.5
11993. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=9#Ps.cxx-p231.2
11994. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=12#Prov.iii-p21.2
11995. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=12#Song.ii-p21.5
11996. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=13#Ps.cvi-p8.4
11997. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=16#Job.xxviii-p3.1
11998. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=17#Ps.cxxxiii-p10.1
11999. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=18#Ps.lxxviii-p9.8
12000. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=19#Job.xii-p25.2
12001. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=1#Ps.cxi-p17.7
12002. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=4#Ps.cxi-p5.2
12003. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=7#Ps.cxxxv-p6.2
12004. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=8#Ps.lxxiii-p19.2
12005. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=8#Job.xx-p18.3
12006. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=14#Ps.xli-p16.2
12007. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=20#Ps.cxi-p17.4
12008. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=21#Ps.xc-p19.7
12009. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=22#Job.xviii-p11.3
12010. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=25#Ps.lxxiii-p19.2
12011. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=3#Ps.xli-p16.1
12012. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=6#Ps.xc-p22.10
12013. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=10#Prov.viii-p3.10
12014. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=10#Ps.xxiii-p24.6
12015. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=12#Ps.xxxiii-p7.1
12016. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=13#Ps.xlvi-p31.2
12017. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=8#Ps.lxii-p9.3
12018. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=12#Ps.xxv-p15.3
12019. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=23#Ps.xxi-p14.2
12020. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=24#Ps.xxix-p5.5
12021. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=24#Ps.xlviii-p10.4
12022. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=24#Ps.lxii-p9.3
12023. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=25#Ps.l-p13.4
12024. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=2#Ps.lii-p17.3
12025. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=5#Ps.xli-p15.1
12026. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=10#Ps.xli-p18.1
12027. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=12#Ps.l-p13.4
12028. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=22#Job.xii-p20.3
12029. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=27#Job.xvi-p20.2
12030. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=27#Ps.li-p6.13
12031. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=33#Ps.cxx-p98.1
12032. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=34#Prov.ix-p17.2
12033. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=35#Job.xliii-p18.4
12034. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=1#Song.v-p11.3
12035. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=2#Prov.xi-p14.3
12036. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=8#Ps.cvi-p8.3
12037. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=13#Ps.cvi-p11.6
12038. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=14#Job.xx-p14.1
12039. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=16#Ps.cvi-p11.1
12040. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=24#Ps.xvi-p9.7
12041. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=35#Job.xiv-p19.4
12042. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=36#Ps.cxxx-p4.5
12043. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=40#Ps.xcix-p1.4
12044. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=1#Prov.iii-p21.2
12045. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=1#Ps.cxx-p50.2
12046. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=1#Ps.xxxix-p7.3
12047. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=2#Ps.xvii-p20.11
12048. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=2#Ps.xlvi-p16.9
12049. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=5#Prov.i-p3.5
12050. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=5#Prov.iv-p15.2
12051. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=5#Job.vi-p24.3
12052. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=6#Prov.xxiii-p30.1
12053. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=7#Job.xxxv-p27.3
12054. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=7#Prov.xiv-p51.1
12055. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=10#Job.iii-p22.2
12056. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=10#Ps.cxix-p6.7
12057. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=10#Ps.lxvii-p12.3
12058. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=11#Ps.cxlviii-p9.2
12059. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=11#Prov.xxi-p60.1
12060. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=12#Job.v-p7.1
12061. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=12#Ps.cxx-p72.7
12062. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=13#Job.xxx-p11.4
12063. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=15#Job.iii-p23.1
12064. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=18#Ps.c-p3.1
12065. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=18#Ps.cxi-p9.3
12066. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.lxix-p21.3
12067. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.lxix-p22.3
12068. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.cxxvi-p7.1
12069. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.cxxxiii-p13.3
12070. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.cxlix-p4.4
12071. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.cl-p4.2
12072. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Song.vii-p9.4
12073. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.xlix-p1.2
12074. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.xlix-p15.7
12075. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.li-p6.6
12076. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=23#Ec.viii-p30.5
12077. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=24#Ps.cxi-p9.3
12078. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=24#Ps.lii-p17.2
12079. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=25#Prov.ix-p4.9
12080. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=27#Ps.c-p3.5
12081. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=28#Ps.xc-p7.5
12082. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=28#Song.ii-p27.7
12083. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=28#Ps.vi-p13.2
12084. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=28#Ps.li-p6.6
12085. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=2#Job.xxxii-p30.2
12086. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=4#Prov.vi-p20.2
12087. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=6#Ps.cxix-p10.7
12088. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=6#Ps.lvii-p12.5
12089. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=8#Ps.cxi-p17.3
12090. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=10#Ps.lxx-p21.2
12091. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=10#Ps.xxvii-p14.1
12092. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=15#Ps.lxx-p31.3
12093. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=15#Ps.xcvii-p7.5
12094. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=15#Ps.ci-p4.8
12095. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=15#Ps.cxxxvii-p3.1
12096. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=15#Ps.cxvii-p19.6
12097. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=13&scrV=18#Job.xxviii-p6.3
12098. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=14&scrV=13#Song.viii-p9.4
12099. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jas&scrCh=1&scrV=5#Prov.iii-p10.2
12100. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jas&scrCh=1&scrV=5#Job.xliii-p6.4
12101. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jas&scrCh=1&scrV=5#Ps.viii-p23.5
12102. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jas&scrCh=1&scrV=5#Ps.cxiii-p12.3
12103. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jas&scrCh=1&scrV=7#Job.xxxvi-p16.5
12104. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jas&scrCh=1&scrV=12#Job.xliii-p17.2
12105. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jas&scrCh=1&scrV=12#Job.vi-p23.1
12106. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jas&scrCh=1&scrV=13#Job.xxxv-p9.3
12107. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jas&scrCh=1&scrV=14#Job.xvi-p10.2
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13325. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=22#Prov.xi-p43.2
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13330. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=29#Prov.xi-p55.2
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13332. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=0#Prov.xii-p0.3
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13340. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=9#Prov.xii-p16.3
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13350. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=22#Prov.xii-p41.1
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13364. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=4#Prov.xiii-p6.2
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13380. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=20#Prov.xiii-p38.2
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13383. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=23#Prov.xiii-p44.1
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13386. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=26#Prov.xiii-p50.2
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13388. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=28#Prov.xiii-p54.1
13389. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=0#Prov.xiv-p0.4
13390. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=1#Prov.xiv-p0.5
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13392. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=3#Prov.xiv-p4.4
13393. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=4#Prov.xiv-p6.2
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13399. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=10#Prov.xiv-p21.3
13400. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=11#Prov.xiv-p23.1
13401. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=12#Prov.xiv-p25.2
13402. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=13#Prov.xiv-p27.1
13403. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=14#Prov.xiv-p29.1
13404. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=15#Prov.xiv-p31.1
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13407. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=18#Prov.xiv-p37.1
13408. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=19#Prov.xiv-p39.1
13409. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=20#Prov.xiv-p41.2
13410. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=21#Prov.xiv-p43.3
13411. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=22#Prov.xiv-p45.1
13412. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=23#Prov.xiv-p47.5
13413. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=24#Prov.xiv-p49.1
13414. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=25#Prov.xiv-p51.2
13415. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=0#Prov.xv-p0.4
13416. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=1#Prov.xv-p0.5
13417. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=2#Prov.xv-p2.2
13418. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=3#Prov.xv-p4.1
13419. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=4#Prov.xv-p6.3
13420. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=5#Prov.xv-p8.2
13421. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=6#Prov.xv-p10.1
13422. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=7#Prov.xv-p12.3
13423. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=8#Prov.xv-p14.1
13424. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=9#Prov.xv-p16.1
13425. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=10#Prov.xv-p18.4
13426. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=11#Prov.xv-p20.2
13427. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=12#Prov.xv-p22.1
13428. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=13#Prov.xv-p24.1
13429. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=14#Prov.xv-p26.5
13430. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=15#Prov.xv-p28.3
13431. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=16#Prov.xv-p30.1
13432. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=17#Prov.xv-p32.1
13433. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=18#Prov.xv-p34.1
13434. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=19#Prov.xv-p36.1
13435. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=20#Prov.xv-p38.5
13436. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=21#Prov.xv-p40.1
13437. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=22#Prov.xv-p42.1
13438. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=23#Prov.xv-p44.2
13439. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=24#Prov.xv-p46.1
13440. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=25#Prov.xv-p48.1
13441. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=26#Prov.xv-p50.1
13442. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=28#Prov.xv-p52.1
13443. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=29#Prov.xv-p54.3
13444. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=30#Prov.xv-p56.1
13445. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=31#Prov.xv-p58.6
13446. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=32#Prov.xv-p60.2
13447. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=33#Prov.xv-p62.1
13448. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=34#Prov.xv-p64.2
13449. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=35#Prov.xv-p66.2
13450. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=0#Prov.xvi-p0.4
13451. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=1#Prov.xvi-p0.5
13452. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=2#Prov.xvi-p2.3
13453. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=3#Prov.xvi-p4.2
13454. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=4#Prov.xvi-p6.4
13455. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=5#Prov.xvi-p8.2
13456. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=6#Prov.xvi-p10.1
13457. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=7#Prov.xvi-p12.2
13458. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Prov.xvi-p14.2
13459. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=9#Prov.xvi-p16.3
13460. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=10#Prov.xvi-p18.2
13461. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=11#Prov.xvi-p20.3
13462. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=12#Prov.xvi-p22.6
13463. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=13#Prov.xvi-p24.1
13464. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=14#Prov.xvi-p26.2
13465. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=15#Prov.xvi-p28.1
13466. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=16#Prov.xvi-p30.3
13467. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=18#Prov.xvi-p34.8
13468. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=19#Prov.xvi-p36.1
13469. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=20#Prov.xvi-p38.1
13470. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=21#Prov.xvi-p40.1
13471. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=22#Prov.xvi-p42.1
13472. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=23#Prov.xvi-p44.1
13473. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=24#Prov.xvi-p46.1
13474. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=25#Prov.xvi-p48.2
13475. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=26#Prov.xvi-p50.1
13476. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=27#Prov.xvi-p52.2
13477. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=28#Prov.xvi-p54.2
13478. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=29#Prov.xvi-p56.4
13479. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=30#Prov.xvi-p58.2
13480. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=31#Prov.xvi-p60.3
13481. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=32#Prov.xvi-p62.2
13482. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=33#Prov.xvi-p64.1
13483. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=0#Prov.xvii-p0.4
13484. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=1#Prov.xvii-p0.5
13485. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=2#Prov.xvii-p2.2
13486. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=3#Prov.xvii-p4.1
13487. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=4#Prov.xvii-p6.2
13488. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=5#Prov.xvii-p8.4
13489. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=6#Prov.xvii-p10.2
13490. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=7#Prov.xvii-p12.2
13491. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=8#Prov.xvii-p14.1
13492. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=9#Prov.xvii-p16.2
13493. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=10#Prov.xvii-p18.4
13494. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=11#Prov.xvii-p20.3
13495. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=12#Prov.xvii-p22.2
13496. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=13#Prov.xvii-p24.1
13497. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=14#Prov.xvii-p26.3
13498. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=16#Prov.xvii-p28.3
13499. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=17#Prov.xvii-p30.2
13500. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=18#Prov.xvii-p32.3
13501. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=19#Prov.xvii-p34.3
13502. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=20#Prov.xvii-p36.3
13503. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=21#Prov.xvii-p38.2
13504. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=22#Prov.xvii-p40.1
13505. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=23#Prov.xvii-p42.1
13506. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=24#Prov.xvii-p44.2
13507. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=25#Prov.xvii-p46.5
13508. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=26#Prov.xvii-p48.2
13509. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=27#Prov.xvii-p50.2
13510. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=29#Prov.xvii-p52.2
13511. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=31#Prov.xvii-p54.2
13512. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=32#Prov.xvii-p56.5
13513. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=33#Prov.xvii-p58.3
13514. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=0#Prov.xviii-p0.4
13515. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=1#Prov.xviii-p0.5
13516. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=2#Prov.xviii-p2.1
13517. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=3#Prov.xviii-p4.2
13518. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=4#Prov.xviii-p6.4
13519. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=5#Prov.xviii-p8.1
13520. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=6#Prov.xviii-p10.4
13521. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=7#Prov.xviii-p12.2
13522. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=8#Prov.xviii-p14.3
13523. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=9#Prov.xviii-p16.1
13524. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=10#Prov.xviii-p18.1
13525. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=11#Prov.xviii-p20.1
13526. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=12#Prov.xviii-p22.3
13527. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=13#Prov.xviii-p24.1
13528. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=14#Prov.xviii-p26.2
13529. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=15#Prov.xviii-p28.1
13530. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=16#Prov.xviii-p30.2
13531. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=17#Prov.xviii-p32.2
13532. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=18#Prov.xviii-p34.3
13533. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=19#Prov.xviii-p36.2
13534. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=20#Prov.xviii-p38.2
13535. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=21#Prov.xviii-p40.1
13536. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=22#Prov.xviii-p42.1
13537. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=23#Prov.xviii-p44.1
13538. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=24#Prov.xviii-p46.1
13539. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=25#Prov.xviii-p48.1
13540. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=26#Prov.xviii-p50.1
13541. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=27#Prov.xviii-p52.1
13542. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=0#Prov.xix-p0.4
13543. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=1#Prov.xix-p0.5
13544. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=2#Prov.xix-p2.2
13545. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=3#Prov.xix-p4.1
13546. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=4#Prov.xix-p6.2
13547. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=5#Prov.xix-p8.1
13548. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=6#Prov.xix-p10.1
13549. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=8#Prov.xix-p12.1
13550. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=9#Prov.xix-p14.2
13551. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=10#Prov.xix-p16.1
13552. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=11#Prov.xix-p18.1
13553. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=12#Prov.xix-p20.3
13554. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=13#Prov.xix-p22.3
13555. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=14#Prov.xix-p24.2
13556. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=15#Prov.xix-p26.1
13557. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=16#Prov.xix-p28.1
13558. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=17#Prov.xix-p30.2
13559. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=18#Prov.xix-p32.1
13560. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=19#Prov.xix-p34.2
13561. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=20#Prov.xix-p36.1
13562. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=21#Prov.xix-p38.2
13563. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=22#Prov.xix-p40.2
13564. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=23#Prov.xix-p42.1
13565. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=24#Prov.xix-p44.2
13566. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=0#Prov.xx-p0.4
13567. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=1#Prov.xx-p0.5
13568. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=2#Prov.xx-p2.1
13569. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=3#Prov.xx-p4.2
13570. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=4#Prov.xx-p6.2
13571. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=5#Prov.xx-p8.1
13572. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=6#Prov.xx-p10.3
13573. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=8#Prov.xx-p12.4
13574. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=9#Prov.xx-p14.1
13575. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=10#Prov.xx-p16.2
13576. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=11#Prov.xx-p18.2
13577. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=12#Prov.xx-p20.2
13578. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=13#Prov.xx-p22.5
13579. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=14#Prov.xx-p24.1
13580. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=15#Prov.xx-p26.4
13581. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=16#Prov.xx-p28.1
13582. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=17#Prov.xx-p30.3
13583. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=18#Prov.xx-p33.2
13584. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=19#Prov.xx-p35.1
13585. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=20#Prov.xx-p37.1
13586. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=21#Prov.xx-p39.2
13587. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=22#Prov.xx-p41.5
13588. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=23#Prov.xx-p43.1
13589. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=24#Prov.xx-p45.2
13590. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=25#Prov.xx-p47.1
13591. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=26#Prov.xx-p49.2
13592. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=27#Prov.xx-p51.1
13593. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=28#Prov.xx-p53.1
13594. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=29#Prov.xx-p55.4
13595. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=0#Prov.xxi-p0.4
13596. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=1#Prov.xxi-p0.5
13597. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=2#Prov.xxi-p2.2
13598. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=3#Prov.xxi-p4.1
13599. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=4#Prov.xxi-p6.2
13600. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=5#Prov.xxi-p8.1
13601. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=6#Prov.xxi-p10.1
13602. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=7#Prov.xxi-p12.1
13603. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=8#Prov.xxi-p14.1
13604. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=9#Prov.xxi-p16.2
13605. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=10#Prov.xxi-p18.2
13606. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=11#Prov.xxi-p20.1
13607. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=12#Prov.xxi-p22.2
13608. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=13#Prov.xxi-p24.2
13609. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=14#Prov.xxi-p26.1
13610. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=15#Prov.xxi-p28.1
13611. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=16#Prov.xxi-p30.3
13612. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=17#Prov.xxi-p32.1
13613. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=18#Prov.xxi-p34.1
13614. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=19#Prov.xxi-p36.3
13615. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=20#Prov.xxi-p38.1
13616. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=21#Prov.xxi-p40.3
13617. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=22#Prov.xxi-p42.1
13618. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=23#Prov.xxi-p44.2
13619. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=24#Prov.xxi-p46.3
13620. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=25#Prov.xxi-p48.1
13621. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=26#Prov.xxi-p50.4
13622. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=27#Prov.xxi-p52.1
13623. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=28#Prov.xxi-p54.2
13624. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=29#Prov.xxi-p56.1
13625. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=30#Prov.xxi-p58.2
13626. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=0#Prov.xxii-p0.4
13627. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=1#Prov.xxii-p0.5
13628. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=2#Prov.xxii-p2.3
13629. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=3#Prov.xxii-p4.2
13630. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=4#Prov.xxii-p6.8
13631. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=5#Prov.xxii-p8.2
13632. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=6#Prov.xxii-p10.1
13633. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=7#Prov.xxii-p12.1
13634. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=8#Prov.xxii-p14.3
13635. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=9#Prov.xxii-p16.3
13636. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=10#Prov.xxii-p18.1
13637. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=11#Prov.xxii-p20.1
13638. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=12#Prov.xxii-p22.2
13639. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=13#Prov.xxii-p24.1
13640. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=14#Prov.xxii-p26.4
13641. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=15#Prov.xxii-p28.1
13642. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=16#Prov.xxii-p30.1
13643. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=17#Prov.xxii-p32.1
13644. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=18#Prov.xxii-p34.2
13645. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=19#Prov.xxii-p36.3
13646. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=20#Prov.xxii-p38.2
13647. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=21#Prov.xxii-p40.2
13648. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=22#Prov.xxii-p42.2
13649. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=23#Prov.xxii-p44.1
13650. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=24#Prov.xxii-p46.1
13651. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=25#Prov.xxii-p48.1
13652. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=27#Prov.xxii-p50.2
13653. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=28#Prov.xxii-p52.3
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13655. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=30#Prov.xxii-p56.2
13656. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=0#Prov.xxiii-p0.4
13657. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=1#Prov.xxiii-p0.5
13658. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=2#Prov.xxiii-p2.3
13659. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=3#Prov.xxiii-p4.4
13660. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=4#Prov.xxiii-p6.2
13661. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=5#Prov.xxiii-p8.1
13662. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=6#Prov.xxiii-p10.1
13663. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=7#Prov.xxiii-p12.2
13664. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=8#Prov.xxiii-p14.3
13665. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=9#Prov.xxiii-p16.2
13666. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=10#Prov.xxiii-p18.3
13667. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=11#Prov.xxiii-p20.1
13668. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=12#Prov.xxiii-p22.1
13669. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=13#Prov.xxiii-p24.3
13670. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=14#Prov.xxiii-p26.1
13671. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=15#Prov.xxiii-p28.2
13672. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=16#Prov.xxiii-p30.2
13673. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=17#Prov.xxiii-p32.3
13674. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=22#Prov.xxiii-p40.4
13675. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=24#Prov.xxiii-p45.2
13676. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=26#Prov.xxiii-p47.1
13677. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=28#Prov.xxiii-p49.2
13678. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=29#Prov.xxiii-p51.1
13679. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=0#Prov.xxiv-p0.4
13680. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=1#Prov.xxiv-p0.5
13681. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=4#Prov.xxiv-p2.4
13682. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=6#Prov.xxiv-p8.2
13683. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=9#Prov.xxiv-p10.3
13684. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=10#Prov.xxiv-p12.2
13685. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=12#Prov.xxiv-p14.3
13686. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=17#Prov.xxiv-p16.3
13687. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=19#Prov.xxiv-p18.7
13688. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=29#Prov.xxiv-p28.7
13689. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=0#Prov.xxv-p0.4
13690. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=1#Prov.xxv-p0.5
13691. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=3#Prov.xxv-p2.3
13692. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=7#Prov.xxv-p4.9
13693. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=10#Prov.xxv-p6.6
13694. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=11#Prov.xxv-p8.3
13695. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=13#Prov.xxv-p10.2
13696. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=15#Prov.xxv-p12.5
13697. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=17#Prov.xxv-p14.3
13698. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=19#Prov.xxv-p16.4
13699. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=21#Prov.xxv-p18.6
13700. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=23#Prov.xxv-p20.2
13701. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=27#Prov.xxv-p22.3
13702. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=28#Prov.xxv-p24.2
13703. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=30#Prov.xxv-p26.2
13704. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=0#Prov.xxvi-p0.4
13705. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=1#Prov.xxvi-p0.5
13706. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=2#Prov.xxvi-p2.7
13707. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=4#Prov.xxvi-p4.2
13708. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=6#Prov.xxvi-p6.3
13709. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=8#Prov.xxvi-p8.2
13710. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=11#Prov.xxvi-p11.3
13711. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=13#Prov.xxvi-p13.1
13712. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=14#Prov.xxvi-p15.3
13713. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=15#Prov.xxvi-p17.3
13714. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=16#Prov.xxvi-p19.1
13715. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=17#Prov.xxvi-p21.1
13716. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=18#Prov.xxvi-p23.2
13717. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=19#Prov.xxvi-p25.2
13718. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=20#Prov.xxvi-p27.3
13719. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=21#Prov.xxvi-p29.3
13720. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=23#Prov.xxvi-p31.4
13721. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=24#Prov.xxvi-p33.1
13722. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=25#Prov.xxvi-p35.2
13723. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=26#Prov.xxvi-p37.1
13724. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=27#Prov.xxvi-p39.2
13725. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=28#Prov.xxvi-p42.1
13726. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=0#Prov.xxvii-p0.4
13727. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=1#Prov.xxvii-p0.5
13728. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=2#Prov.xxvii-p2.2
13729. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=3#Prov.xxvii-p4.2
13730. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=4#Prov.xxvii-p6.3
13731. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=6#Prov.xxvii-p8.2
13732. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=10#Prov.xxvii-p10.5
13733. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=11#Prov.xxvii-p12.1
13734. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=12#Prov.xxvii-p14.4
13735. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=13#Prov.xxvii-p16.6
13736. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=14#Prov.xxvii-p18.3
13737. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=15#Prov.xxvii-p20.1
13738. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=16#Prov.xxvii-p22.2
13739. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=17#Prov.xxvii-p24.4
13740. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=18#Prov.xxvii-p26.2
13741. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=20#Prov.xxvii-p28.3
13742. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=23#Prov.xxvii-p30.4
13743. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=24#Prov.xxvii-p32.1
13744. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=27#Prov.xxvii-p34.3
13745. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=28#Prov.xxvii-p36.8
13746. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=0#Prov.xxviii-p0.4
13747. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=1#Prov.xxviii-p0.5
13748. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=2#Prov.xxviii-p2.5
13749. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=3#Prov.xxviii-p4.2
13750. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=5#Prov.xxviii-p6.1
13751. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=7#Prov.xxviii-p8.2
13752. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=8#Prov.xxviii-p10.2
13753. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=9#Prov.xxviii-p12.1
13754. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=11#Prov.xxviii-p14.3
13755. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=12#Prov.xxviii-p16.2
13756. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=13#Prov.xxviii-p18.3
13757. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=14#Prov.xxviii-p20.2
13758. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=15#Prov.xxviii-p22.2
13759. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=17#Prov.xxviii-p24.2
13760. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=18#Prov.xxviii-p26.1
13761. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=19#Prov.xxviii-p28.3
13762. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=20#Prov.xxviii-p30.3
13763. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=21#Prov.xxviii-p32.2
13764. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=22#Prov.xxviii-p34.2
13765. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=23#Prov.xxviii-p36.4
13766. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=0#Prov.xxix-p0.4
13767. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=1#Prov.xxix-p0.5
13768. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=2#Prov.xxix-p3.9
13769. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=3#Prov.xxix-p6.1
13770. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=4#Prov.xxix-p8.1
13771. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=5#Prov.xxix-p10.1
13772. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=6#Prov.xxix-p13.3
13773. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=7#Prov.xxix-p15.1
13774. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=8#Prov.xxix-p17.2
13775. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=9#Prov.xxix-p19.2
13776. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=10#Prov.xxix-p21.3
13777. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=11#Prov.xxix-p23.2
13778. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=12#Prov.xxix-p25.1
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13780. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=14#Prov.xxix-p29.3
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13811. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=16#Prov.xxx-p30.1
13812. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=17#Prov.xxx-p32.3
13813. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=18#Prov.xxx-p34.2
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13821. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=26#Prov.xxx-p51.4
13822. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=27#Prov.xxx-p53.2
13823. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=0#Prov.xxxi-p1.12
13824. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=1#Prov.xxxi-p1.13
13825. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=7#Prov.xxxi-p7.7
13826. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=10#Prov.xxxi-p11.7
13827. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=15#Prov.xxxi-p14.7
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13829. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=24#Prov.xxxi-p25.2
13830. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=29#Prov.xxxi-p28.3
13831. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=0#Prov.xxxii-p1.3
13832. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=1#Prov.xxxii-p1.4
13833. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=10#Prov.xxxii-p7.4
13834. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=0#Ec.ii-p1.14
13835. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=1#Ec.ii-p1.15
13836. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=4#Ec.ii-p12.6
13837. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=9#Ec.ii-p14.8
13838. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=12#Ec.ii-p18.2
13839. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=0#Ec.iii-p1.5
13840. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=1#Ec.iii-p1.6
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13844. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=3&scrV=1#Ec.iv-p1.7
13845. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=3&scrV=11#Ec.iv-p6.4
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13847. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=4&scrV=0#Ec.v-p1.7
13848. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=4&scrV=1#Ec.v-p1.8
13849. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=4&scrV=4#Ec.v-p5.5
13850. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=4&scrV=7#Ec.v-p9.4
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13856. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=5&scrV=18#Ec.vi-p29.3
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13860. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=6&scrV=11#Ec.vii-p21.2
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13864. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=7&scrV=11#Ec.viii-p19.2
13865. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=7&scrV=23#Ec.viii-p32.3
13866. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=0#Ec.ix-p1.10
13867. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=1#Ec.ix-p1.11
13868. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=6#Ec.ix-p6.6
13869. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=9#Ec.ix-p8.6
13870. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=14#Ec.ix-p14.4
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13875. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=9&scrV=13#Ec.x-p26.2
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13877. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=10&scrV=1#Ec.xi-p1.10
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13880. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=10&scrV=16#Ec.xi-p17.4
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13882. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=11&scrV=1#Ec.xii-p1.4
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13920. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=8&scrV=8#Song.ix-p11.4
13921. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=8&scrV=13#Song.ix-p18.10
13922. file:///ccel/h/henry/mhc3/cache/mhc3.html3#iii-Page_iii
13923. file:///ccel/h/henry/mhc3/cache/mhc3.html3#Job.i-Page_1
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